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Home , Adel Zaky, Agostino Borromeo, Almo Collegio Capranica, Angelo Amato, Antonios Naguib, Apostolic Signatura

SYNODUS EPISCOPORUM BULLETIN

SPECIAL ASSEMBLY FOR THE OF THE OF 10-24 OCTOBER 2010

The in the Middle East: Communion and Witness. "Now the company of those who believed were of one heart and soul" (Acts 4:32)

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This Bulletin is only a working instrument for the press. Translations are not .

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English Edition

01 - 08.10.2010

SUMMARY

LIST OF PARTICIPANTS

LIST OF PARTICIPANTS

The list of participants of the Special Assembly for Middle East of the Synod of Bishops is published below.

A. LIST OF SYNODAL FATHERS ACCORDING TO THE LEVEL OF PARTICIPATION

I. PRESIDENT

BENEDICT XVI, Supreme Pontiff.

II. SECRETARY GENERAL

H. Exc. Mons. Nikola ETEROVIĆ, Titular of Cibalae, Secretary General of the Synod of Bishops

III. DELEGATE PRESIDENTS

- H. B. Card. Nasrallah Pierre SFEIR, of of the , of Joubbé, Sarba and Jounieh of the Maronites (), ad honorem

- H. B. Card. Emmanuel III DELLY, Patriarch of Babylon of the Chaldeans () , ad honorem

- H. Em. Card. , of the Congregation for the Oriental Churches ()

- H. B. Ignace Youssif III YOUNAN, of the (LEBANON)

IV. RELATOR GENERAL

- H. B. , Patriarch of of the (ARAB REPUBLIC OF )

V. SPECIAL SECRETARY

- H. Exc. Mons. SOUEIF, Archbishop of of the Maronites (CYPRUS)

VI. COMMISSION FOR INFORMATION

President

- H. Em. Card. Patrick FOLEY, of the Equestrian Order of the Holy Sepulchre of (VATICAN CITY)

Vice President

- H. Exc. Mons. Antoine AUDO, S.I., Bishop of Alep of the Chaldeans ()

VII. COMMISSION FOR THE MESSAGE

President

- H. Exc. Mons. Cyrille Salim BUSTROS, S.M.S.P., Archbishop of Newton of the Greek- ( OF AMERICA)

Vice President

- H. Exc. Mons. William Hanna SHOMALI, of Lydda, of Jerusalem of the (JERUSALEM)

VIII. COMMISSION FOR CONTROVERSIES

President

- H. Exc. Mons. , Archbishop Emeritus of Louis, Prefect of the Supreme of the (VATICAN CITY)

Members

- H. Exc. Mons. , Bishop of Saint- de Montréal of the Maronites ()

- H. Exc. Mons. Jean TEYROUZ, Titular Bishop of Melitene of the Armenians, Bishop of Cilicia of the Armenians (LEBANON)

IX. CARDINALS AND IN THE MIDDLE EAST

- H. B. Card. Nasrallah Pierre SFEIR, Patriarch of Antioch of the Maronites, Bishop of Joubbé, Sarba and Jounieh of the Maronites (LEBANON)

- H. B. Card. Ignace Moussa I DAOUD, Patriarch Emeritus of Antioch of the Syrians, Prefect Emeritus of the Congregation for Oriental Churches (SYRIA)

- H. B. Card. Emmanuel III DELLY, Patriarch of Babylon of the Chaldeans (IRAQ)

- H. B. Antonios NAGUIB, Patriarch of the Copts (ARAB REPUBLIC OF EGYPT)

- H. B. Ignace Youssif III YOUNAN, Patriarch of Antioch of the Syrians (LEBANON)

- H. B. Gregorios III LAHAM, B.S., Patriarch of Antioch of the Greek-Melkites, Archbishop of of the Greek-Melkites (SYRIA)

- H. B. Nerses Bedros XIX TARMOUNI, Patriarch of Cilicia of the Armenians, Archbishop of of the Armenians (LEBANON)

- H. B. , Patriarch of Jerusalem of the Latins (JERUSALEM)

- H. B. , Patriarch Emeritus of Jerusalem of the Latins (JERUSALEM)

X. ECCLESIASTICAL CIRCUMSCRIPTIONS OF THE DIASPORA

CYPRUS

Maronite Church

- H. Exc. Mons. Joseph SOUEIF, Archbishop of Cyprus of the Maronites

Latin Church

Patriarchate

- H. B. Fouad TWAL, Patriarch of Jerusalem of the Latins

- Rev. F. Umberto BARATO, O.F.M., Patriarchal Vicar Emeritus of Jerusalem of the Latins for Cyprus

Custos

- Rev. F. , O.F.M., of the

UNITED ARAB EMIRATES, , OMAN, QATAR, SAUDI ARABIA

Latin Church

Arabia

- H. Exc. Mons. , O.F.M. Cap., Titular Bishop of Macon, Apostolic Vicar of Arabia

JERUSALEM

Latin Church

Patriarchate

- H. B. Fouad TWAL, Patriarch of Jerusalem of the Latins

- H. Exc. Mons. Salim SAYEGH, Titular Bishop of Aquae in Proconsulari, Auxiliary Bishop of Jerusalem of the Latins, Patriarcal Vicar of Jerusalem of the Latins for

- H. Exc. Mons. Giacinto-Boulos MARCUZZO, Titular Bishop of Emmaus, Auxiliary Bishop of Jerusalem of the Latins, Patriarcal Vicar of Jerusalem of the Latins for

- H. Exc. Mons. William Hanna SHOMALI, Titular Bishop of Lydda, Auxiliary Bishop of Jerusalem of the Latins

- Rev. F. Umberto BARATO, O.F.M., Patriarchal Vicar Emeritus of Jerusalem of the Latins for Cyprus

Custos

- Rev. F. Pierbattista PIZZABALLA, O.F.M., Custos of the Holy Land

Syriac Church

- H. Exc. Mons. Grégoire Pierre MELKI, Titular Bishop of Batnae of the Syrians, Patriarchal of the Patriarchate of Antioch of the Syrians

Greek- Church

- H. Exc. Mons. Joseph Jules ZEREY, Titular Archbishop of Damiata of the Greek-Melkites, Auxiliary and of the Patriarchate of Antioch of the Greek-Melkites

Maronite Church

- H. Exc. Mons. Paul Nabil EL-SAYAH, Archbishop of and Holy Land of the Maronites, Patriarchal Exarch of the Patriarchate of Antioch of the Maronites

Chaldean Church

- Chorbp. Paul COLLIN, Protosyncellus of the Patriarchate of Babylon of the Chaldeans

Armenian Church

- Rev. Mons. Raphaël François MINASSIAN, Patriarchal Exarch of the Armenian Patriarchate of Cilicia

JORDAN

Syriac Church

- H. Exc. Mons. Grégoire Pierre MELKI, Titular Bishop of Batnae of the Syrians, Patriarchal Exarch of the Patriarchate of Antioch of the Syrians

Greek-Melkite Church

- H. Exc. Mons. Yasser AYYASH, Archbishop of Petra and in Arabia of the Greek- Melkites

Maronite Church

- H. Exc. Mons. Paul Nabil EL-SAYAH, Archbishop of Haifa and Holy Land of the Maronites, Patriarchal Exarch of the Patriarchate of Antioch of the Maronites

Chaldean Church

- Rev. Raymond MOUSSALLI, Protosyncellus of the Patriarchate of Babylon of the Chaldeans

Armenian Church

- Rev. Mons. Raphaël François MINASSIAN, Patriarchal Exarch of the Armenian Patriarchate of Cilicia

Latin Church

Patriarchate

- H. B. Fouad TWAL, Patriarch of Jerusalem of the Latins

- H. Exc. Mons. Salim SAYEGH, Titular Bishop of Aquae in Proconsulari, Auxiliary Bishop of Jerusalem of the Latins, Patriarcal Vicar of Jerusalem of the Latins for Jordan

Custos

- Rev. F. Pierbattista PIZZABALLA, O.F.M., Custos of the Holy Land

IRAN

Chaldean Church

Tehran of the Chaldeans

- H. Exc. Mons. Ramzi GARMOU, Archbishop of Tehran of the Chaldeans, Patriarchal Administrator of Ahwaz of the Chaldeans, President of the Iranian

Urmy of the Chaldeans

- H. Exc. Mons. Thomas MERAM, Archbishop of Urmy of the Chaldeans, Bishop of Salmas, Shapour of the Chaldeans

Armenian Church

Isfahan of the Armenians

- H. Exc. Mons. Nechan KARAKÉHÉYAN, I.C.P.B., Titular Archbishop of Adana of the Armenians, Patriarchal Administrator Isfahan of the Armenians, Apostolic Administrator of the Ordinary for the Catholics residing in

Latin Church

Isfahan of the Latins

- H. Exc. Mons. Ignazio BEDINI, S.D.B., Archbishop of Isfahan of the Latins

IRAQ

Chaldean Church

Babylon of the Chaldeans

- H. B. Card. Emmanuel III DELLY, Patriarch of Babylon of the Chaldeans

- H. Exc. Mons. , Titular Bishop of of the Chaldeans, Curia Bishop of Babylon of the Chaldeans

- H. Exc. Mons. Jacques ISHAQ, Titular Archbishop of Nisibi of the Chaldeans, Curia Bishop of Babylon of the Chaldeans

Alquoch of the Chaldeans

- H. Exc. Mons. Mikha Pola MAQDASSI, Bishop of Alquoch of the Chaldeans

Amadiyah of the Chaldeans

- H. Exc. Mons. Rabban AL-QAS, Bishop Amadiyah of the Chaldeans

Arbil of the Chaldeans

- H. Exc. Mons. Bashar WARDA, C.SS.R., Archbishop of Arbil of the Chaldeans

Bassorah of the Chaldeans

- Rev. Mons. Imad AL-BANNA, Patriarcal Administrator of Bassorah of the Chaldeans

Kerkuk of the Chaldeans

- H. Exc. Mons. Louis SAKO, Archbishop of Kerkuk of the Chaldeans, Patriarchal Administrator of Sulaimaniya of the Chaldeans

Mossul of the Chaldeans

- H. Exc. Mons. Emil NONA, Archbishop of Mossul of the Chaldeans

Zaku of the Chaldeans

- H. Exc. Mons. Petros Hanna Issa AL-HARBOLI, Bishop of Zaku of the Chaldeans

Syriac Church

Babylon of the Syrians

- H. Exc. Mons. Athanase Matti Shaba MATOKA, Archbishop of Babylon of the Syrians

Mossul of the Syrians

- H. Exc. Mons. Basile Georges CASMOUSSA, Archbishop of Mossul of the Syrians

Armenian Church

Babylon of the Armenians

- H. Exc. Mons. Emmanuel DABBAGHIAN, Archbishop of Babylon of the Armenians

Latin Church

Babylon of the Latins

- H. Exc. Mons. Jean Benjamin SLEIMAN, O.C.D., Archbishop of Babylon of the Latins

ISRAEL

Greek-Melkite Church

- H. Exc. Mons. Elias CHACOUR, Archbishop of Akka, Acre, Ptolemaid of the Greek-Melkites

Maronite Church

- H. Exc. Mons. Paul Nabil EL-SAYAH, Archbishop of Haifa and Holy Land of the Maronites, Patriarchal Exarch of the Patriarchate of Antioch of the Maronites

Latin Church

Patriarchate

- H. B. Fouad TWAL, Patriarch of Jerusalem of the Latins

- H. Exc. Mons. Giacinto-Boulos MARCUZZO, Titular Bishop of Emmaus, Auxiliary Bishop of Jerusalem of the Latins, Patriarcal Vicar of Jerusalem of the Latins for Israel

Custos

- Rev. F. Pierbattista PIZZABALLA, O.F.M., Custos of the Holy Land

KUWAIT

Latin Church

Kuwait

- H. Exc. Mons. Camillo BALLIN, M.C.C.J., Titular Bishop of Arna, Apostolic Vicar of Kuwait

LEBANON

Maronite Church

Antioch of the Maronites

- H. B. Card. Nasrallah Pierre SFEIR, Patriarch of Antioch of the Maronites, Bishop of Joubbé, Sarba and Jounieh of the Maronites

- H. Exc. Mons. Antoine Nabil ANDARI, Titular Bishop of Tarsus of the Maronites, Auxiliary Bishop and Syncellus for Jounieh

- H. Exc. Mons. Samir MAZLOUM, Titular Bishop of Callinicum of the Maronites, Curia Bishop of Antioch of the Maronites

Antelias of the Maronites

- H. Exc. Mons. Youssef BÉCHARA, Archbishop of Antelias of the Maronites

Baalbek - Deir El-Ahmar of the Maronites

- H. Exc. Mons. Simon ATALLAH, O.A.M., Bishop of - Deir El-Ahmar of the Maronites

Batroun of the Maronites

- H. Exc. Mons. Paul-Emile SAADÉ, Bishop of Batroun of the Maronites

Beirut of the Maronites

- H. Exc. Mons. Paul Youssef MATAR, Archbishop of Beirut of the Maronites

Jbeil of the Maronites

- H. Exc. Mons. Béchara RAÏ , O.M.M., Bishop of Jbeil of the Maronites

Joubbé, Sarba and Jounieh of the Maronites

- H. B. Card. Nasrallah Pierre SFEIR, Patriarch of Antioch of the Maronites, Bishop of Joubbé, Sarba and Jounieh of the Maronites

- H. Exc. Mons. Francis Némé BAÏSSARI, Titular Bishop of Arado, Auxiliary Bishop and Syncellus for Joubbé

- H. Exc. Mons. Guy-Paul NOUJAIM, Titular Bishop of , Auxiliary Bishop and Syncellus for Sarba

- H. Exc. Mons. Antoine Nabil ANDARI, Titular Bishop of Tarsus of the Maronites, Auxiliary Bishop and Syncellus for Jounieh

Sa da of the Maronites

- H. Exc. Mons. Elias NASSAR, Bishop of Sa da ofthe Maronites

Tripoli of Lebanon of the Maronites

- H. Exc. Mons. Georges BOU-JAOUDÉ, C.M., Archbishop of Tripoli of Lebanon of the Maronites

Tyr of the Maronites

- H. Exc. Mons. Chucrallah-Nabil HAGE, Archbishop of Tyr of the Maronites

Zahlé of the Maronites

- H. Exc. Mons. Mansour HOBEIKA, Bishop of Zahlé of the Maronites

Syriac Church

Antioch of the Syrians

- H. B. Ignace Youssif III YOUNAN, Patriarch of Antioch of the Syrians

- H. Exc. Mons. Flavien Joseph MELKI, Titular Bishop of Dara of the Syrians, Curia Bishop of Antioch of the Syrians

- H. Exc. Mons. Raboula Antoine BEYLOUNI, Titular Archbishop of Mardin of the Syrians, Curia Bishop of Antioch of the Syrians

Greek-Melkite Church

Baalbek of the Greek-Melkites

- H. Exc. Mons. Elias RAHAL, S.M.S.P., Archbishop of Baalbek of the Greek-Melkites

Beirut and Jbeil of the Greek-Melkites

- H. Exc. Mons. Joseph KALLAS, S.M.S.P., Archbishop of Beirut and Jbeil of the Greek-Melkites

Baniyas, Caesarea Philippi, Paneade of the Greek-Melkites

- H. Exc. Mons. Georges Nicolas HADDAD, S.M.S.P., Archbishop of Baniyas, Caesarea Philippi, Paneade of the Greek-Melkites

Sa da of the Greek-Melkites

- H. Exc. Mons. Elie Béchara HADDAD, B.S., Archbishop of Sa da of the Greek-Melkites

Tripoli of Lebanon of the Greek-Melkites

- H. Exc. Mons. George RIASHI, B.C., Archbishop of Tripoli of Lebanon of the Greek-Melkites

Tyr of the Greek-Melkites

- H. Exc. Mons. Georges BACOUNI, Archbishop of Tyr of the Greek-Melkites

Zahlé and Furzol of the Greek-Melkites

- H. Exc. Mons. André HADDAD, B.S., Archbishop of Zahlé and Furzol of the Greek-Melkites

Chaldean Church

Beirut of the Chaldeans

- H. Exc. Mons. Michel KASSARJI, Bishop of Beirut of the Chaldeans

Armenian Church

Cilicia of the Armenians

- H. B. Nerses Bedros XIX TARMOUNI, Patriarch of Cilicia of the Armenians, Archbishop of Beirut of the Armenians

- H. Exc. Mons. Jean TEYROUZ, Titular Bishop of Melitene of the Armenians, Curia Bishop of Cilicia of the Armenians

Beirut of the Armenians

- H. Exc. Mons. Vartan ACHKARIAN, C.A.M., Titular Bishop of of the Armenians, Auxiliary Bishop and Protosyncellus of Beirut of the Armenians

Latin Church

Beirut of the Latins

- H. Exc. Mons. Paul DAHDAH, O.C.D., Titular Archbishop of Arae in Numidia, Apostolic Vicar of Beirut of the Latins

ARAB REPUBLIC OF EGYPT

Coptic Church

Alexandria of the Copts

- H. B. Antonios NAGUIB, of the Copts

- H. Exc. Mons. Youhanna GOLTA, Titular Bishop of Andropoli, Curia Bishop of Alexandria of the Copts

- H. Exc. Mons. Botros FAHIM AWAD HANNA, Titular Bishop of Mareotes, Curia Bishop of Alexandria of the Copts

Assiut, Lycopolis of the Copts

- H. Exc. Mons. Kyrillos WILLIAM, Bishop of Assiut, Lycopolis of the Copts

Guizeh of the Copts

- H. Exc. Mons. Antonios Aziz MINA, Bishop of Guizeh of the Copts

Ismayliah of the Copts

- H. Exc. Mons. Makarios TEWFIK, Bishop of Ismayliah of the Copts

Luxor, Thebes of the Copts

- H. Exc. Mons. Youhannes ZAKARIA, Bishop of , Thebes of the Copts

Minya, Ermopoli Major of the Copts

- H. Exc. Mons. Ibrahim SIDRAK, Bishop of Minya, Ermopoli Major of the Copts

Sohag of the Copts

- H. Exc. Mons. Youssef ABOUL EL KHER, Bishop of Sohag of the Copts

Syriac Church

Cairo of the Syrians

- H. Exc. Mons. Clément-Joseph HANNOUCHE, Bishop of of the Syrians, Protosyncellus of the Syro- in

Greek-Melkite Church

Antioch of the Greek-Melkites for Egypt and Sudan

- H. Exc. Mons. Georges BAKAR, Titular Archbishop of Pelusium of the Greek-Melkites, Auxiliary Bishop and Protosyncellus of Antioch of the Greek-Melkites for Egypt and Sudan

Maronite Church

Cairo of the Maronites

- H. Exc. Mons. François EID, O.M.M., Bishop of Cairo of the Maronites

Armenian Church

Alexandria of the Armenians

- H. Exc. Mons. Krikor-Okosdinos COUSSA, Bishop of Alexandria of the Armenians

Latin Church

Apostolic Vicariate of Alexandria

- H. Exc. Mons. Adel ZAKY, O.F.M., Titular Bishop of Flumenzer, Vicar Apostolic of Alexandria

SYRIA

Greek-Melkite Church

Damascus of the Greek-Melkites

- H. B. Gregorios III LAHAM, B.S., Patriarch of Antioch of the Greek-Melkites, Archbishop of Damascus of the Greek-Melkites

- H. Exc. Mons. Joseph ABSI, S.M.S.P., Titular Archbishop of Tarsus of the Greek-Melkites, Auxiliary Bishop and Protosyncellus of Damascus of the Greek-Melkites

Alep of the Greek-Melkites

- H. Exc. Mons. Jean-Clément JEANBART, Archbishop of Alep of the Greek-Melkites

Antioch of the Greek-Melkites

- H. Exc. Mons. Michel ABRASS, B.A., Titular Archbishop of Myra of the Greek-Melkites, Bishop of the Patriarchal Curia of Antioch of the Greek-Melkites

Bosra and Ha r n of the Greek-Melkites

- H. Exc. Mons. Boulos Nassif BORKHOCHE, S.M.S.P., Archbishop of Bosra and Ha r n of the Greek-Melkites

Lattakieh of the Greek-Melkites

- H. Exc. Mons. Nicolas SAWAF, Archbishop of Lattakieh of the Greek-Melkites

Syriac Church

Alep of the Syrians

- H. Exc. Mons. Denys Antoine CHAHDA, Archbishop of Alep of the Syrians

Damascus of the Syrians

- H. Exc. Mons. Gregorios Elias TABÉ, Archbishop of Damascus of the Syrians

Hassaké and Nisibi of the Syrians

- H. Exc. Mons. Jacques Behnan HINDO, Archbishop of Hassaké and Nisibi of the Syrians

Homs, Emesa of the Syrians

- H. Exc. Mons. Théophile Georges KASSAB, Archbishop of , Emesa of the Syrians

Maronite Church

Alep of the Maronites

- H. Exc. Mons. Youssef Anis ABI-AAD, Archbishop of Alep of the Maronites

Damascus of the Maronites

- H. Exc. Mons. Samir NASSAR, Archbishop of Damascus of the Maronites

Lattakieh of the Maronites

- H. Exc. Mons. Youssef-Massoud MASSOUD, Bishop of Lattakieh of the Maronites

Chaldean Church

Alep of the Chaldeans

- H. Exc. Mons. Antoine AUDO, S.I., Bishop of Alep of the Chaldeans

Armenian Church

Alep of the Armenians

- H. Exc. Mons. Boutros MARAYATI, Archbishop of Alep of the Armenians

Damascus of the Armenians

- H. Exc. Mons. Joseph ARNAOUTI, Patriarchal Exarch of Damascus of the Armenians, Bishop Emeritus of Kamichlié of the Armenians

Latin Church

Alep

- H. Exc. Mons. Giuseppe NAZZARO, O.F.M., Titular Bishop of Forma, Apostolic Vicar of Alep

TURKEY

Syriac Church

Antioch of the Syrians

- Chrbp. Yusuf SAĞ , Patriarchal Exarch of Antioch of the Syrians

Chaldean Church

Diarbekir, Amida of the Chaldeans

- Rev. François YAKAN, Patriarcal Administrator of Diarbekir, Amida of the Chaldeans

Armenian Church

Istanbul, of the Armenians

- H. Exc. Mons. Hovhannes TCHOLAKIAN, Archbishop of , Constantinople of the Armenians

- H. Exc. Mons. Georges KHAZZOUM, Archbishop of Istanbul, Constantinople of the Armenians

Byzantine Church

Istanbul, Constantinople of the Byzantines

- H. Exc. Mons. Louis PELÂTRE, A.A., Titular Bishop of Sasima, Apostolic Administrator of the Apostolic Exarchate for the faithful of living in , Apostolic Vicar of Istanbul

Latin Church

Istanbul

- H. Exc. Mons. Louis PELÂTRE, A.A., Titular Bishop of Sasima, Apostolic Administrator of the Apostolic Exarchate for the faithful of Byzantine Rite living in Turkey, Apostolic Vicar of Istanbul

Izmir

- H. Exc. Mons. Ruggero FRANCESCHINI, O.F.M. Cap., Archbishop of Izmir, Apostolic Administrator of the of Anatolia, President of the Episcopal Conference of Turkey

XI. ECCLESIASTICAL CIRCUMSCRIPTIONS OF THE DIASPORA

SYRIAC CHURCH

UNITED STATES OF AMERICA AND CANADA

Our Lady of Deliverance of Newark of the Syrians

- H. Exc. Mons. , Bishop of Our Lady of Deliverance of Newark of the Syrians, for the Syrian Faithful living in the U.S.A. and Canada

VENEZUELA

Apostolic Exarchate of the Syrian Faithful living in

- H. Exc. Mons. Iwannis Louis AWAD, Titular Bishop of Zeugma in Syria, Apostolic Exarch for the Syrian Faithful living in Venezuela

GREEK-MELKITE CHURCH

ARGENTINA

Apostolic Exarchate of the Greek-Melkite Faithful living in

- H. Exc. Mons. Jean-Abdo ARBACH, B.C., Titular Bishop of Palmira of the Greek-Melkites, Apostolic Exarch for the Greek-Melkite faithful living in Argentina

AUSTRALIA

Saint 's of Sydney of the Greek-Melkites

- H. Exc. Mons. Issam John DARWICH, B.S., Bishop of Saint Michael's of Sydney of the Greek- Melkites

BRAZIL

Nossa Senhora do Paraíso em S o Paulo of the Greek-Melkites

- H. Exc. Mons. Fares MAAKAROUN, S.M.S.P., Archbishop of Nossa Senhora do Paraíso em S o Paulo of the Greek-Melkites

CANADA

Saint-Sauveur de Montréal of the Greek-Melkites

- H. Exc. Mons. Ibrahim Michael IBRAHIM, B.S., Bishop of Saint-Sauveur de Montréal of the Greek-Melkites

MEXICO

Nuestra Se ora del Paraíso in of the Greek-Melkites

- Archmandrite GHANOUM, B.S., Patriarchal Administrator of Nuestra Se ora del Paraíso in Mexico of the Greek-Melkites

UNITED STATES OF AMERICA

Newton of the Greek-Melkites

- H. Exc. Mons. Cyrille Salim BUSTROS, S.M.S.P., Archbishop of Newton of the Greek-Melkites

VENEZUELA

Apostolic Exarchate of the Greek-Melkite Faithful living in Venezuela

- H. Exc. Mons. Georges KAHHALÉ ZOUHAÏRATY, B.A., Titular Bishop of Abila Lysaniae, Apostolic Exarch for the Greek-Melkite Faithful living in Venezuela

MARONITE CHURCH

ARGENTINA

San Charbel en of the Maronites

- H. Exc. Mons. Charbel Georges MERHI, Bishop of San Charbel en Buenos Aires of the Maronites

AUSTRALIA

Saint Maron of Sydney of the Maronites

- H. Exc. Mons. 'Ad ABIKARAM, Bishop of Saint Maron of Sydney of the Maronites

BRAZIL

Nossa Senhora do Líbano em S o Paulo of the Maronites

- H. Exc. Mons. Edgard MADI, Bishop of Nossa Senhora do Líbano em S o Paulo of the Maronites

CANADA

Saint-Maron de Montréal of the Maronites

- H. Exc. Mons. Joseph KHOURY, Bishop of Saint-Maron de Montréal of the Maronites

MEXICO

Nuestra Se ora de los Mártires del Líbano en México of the Maronites

- H. Exc. Mons. Georges SAAD ABI YOUNES, O.L.M., Bishop of Nuestra Se ora de los Mártires del Líbano en México of the Maronites

UNITED STATES OF AMERICA

Our Lady of Lebanon of Los Angeles of the Maronites

- H. Exc. Mons. Robert Joseph SHAHEEN, Bishop of of Los Angeles of the Maronites

Saint Maron of Brooklyn of the Maronites

- H. Exc. Mons. , Bishop of Saint Maron of Brooklyn of the Maronites

CHALDEAN CHURCH

AUSTRALIA

Saint of Sydney of the Chaldeans

- H. Exc. Mons. Djibrail KASSAB, Archbishop of Saint Thomas the Apostle of Sydney of the Chaldeans

UNITED STATES OF AMERICA

Saint the Apostle of San Diego of the Chaldeans

- H. Exc. Mons. Sarhad Yawsip JAMMO, Bishop of the Apostle of San Diego of the Chaldeans

Saint Thomas the Apostle of Detroit of the Chaldeans

- H. Exc. Mons. Ibrahim Namo IBRAHIM, Bishop of Saint Thomas the Apostle of Detroit of the Chaldeans

ARMENIAN CHURCH

LATIN AMERICA AND MEXICO

San Gregorio de Narek en Buenos Aires of the Armenians

- H. Exc. Mons. Vartan Waldir BOGHOSSIAN, S.D.B., Bishop of San Gregorio de Narek en Buenos Aires of the Armenians, Apostolic Exarch for the faithful of the Armenian Rite living in Latin America and Mexico

ARMENIA

Ordinariate for the Catholic Armenians of Oriental Rite in East Europe

- Rev. F. Vahan OHANIAN, C.A.M., Apostolic Administrator "ad nutum sanctae sedis" of Ordinariate for the Catholic Armenians of Oriental Rite in East Europe

FRANCE

Sainte-Croix-de- of the Armenians

- H. Exc. Mons. Grégoire GHABROYAN, Bishop of Sainte-Croix-de-Paris of the Armenians

UNITED STATES OF AMERICA

Our Lady of Nareg in New York of the Armenians

- H. Exc. Mons. , Bishop of Our Lady of Nareg in New York of the Armenians

XII. OTHER PARTICIPANTS EX OFFICIO

ALGERIA

- H. Exc. Mons. Ghaleb Moussa Abdalla BADER, Archbishop of Algiers

BRAZIL

- H. Exc. Mons. , Archbishop of Aparecida, President of Latin American Episcopal Council (C.E.L.AM.)

CANADA

- H. Exc. Mons. Thomas Christopher COLLINS, Archbishop of Toronto

ERITREA

- H. Exc. Mons. Thomas OSMAN, O.F.M. Cap., Bishop of Barentu

ETHIOPIA

- H. Exc. Mons. Berhaneyesus Demerew SOURAPHIEL, C.M., Archbishop of Addis Abeba, President of the Council of the Ethiopian Church, President of the Episcopal Conference ( and )

PHILIPPINES

- H. Exc. Mons. Orlando B. QUEVEDO, O.M.I., Archbishop of Cotabato, Secretary General of the "Federation of Asian Bishops' Conferences" (F.A.B.C.)

FRANCE

- H. Em. Card. André VINGT-TROIS, Archbishop of Paris, Ordinary for the faithful of the Eastern rite outside France without ordinaries of their own rite, President of the Episcopal Conference

GERMANY

- H. Exc. Mons. Gregor Maria HANKE, O.S.B., Bishop of Eichstätt

DJIBOUTI

- H. Exc. Mons. Giorgio BERTIN, O.F.M., Bishop of Djibouti

GREAT BRITAIN

- H. Exc. Mons. Patrick Altham KELLY, , Representative of the Bishops' Conferences for International Coordination of support of the Church in the Holy Land

ICELAND

- H. Exc. Mons. Pierre BÜRCHER, Bishop of Reykjav k

LIBYA

- H. Exc. Mons. Sylvester Carmel MAGRO, O.F.M., Titular Bishop of Salde, Apostolic Administratorof the Apostolic Vicariate of Benghazi

MOROCCO

- H. Exc. Mons. Vincent LANDEL, S.C.I. di Béth., Archbishop of Rabat

NEW ZEALAND

- H. Exc. Mons. John Atcherley DEW, Archbishop of Wellington, President of the "Federation of Catholic Bishops' Conferences of Oceania" (F.C.B.C.O.)

UNITED STATES OF AMERICA

- H. Em. Card. Roger Michael MAHONY, Archbishop of Los Angeles

- H. Exc. Mons. Allen Henry VIGNERON, Archbishop of Detroit

TANZANIA

- H. Em. Card. PENGO, Archbishop of Dar-es-Salaam, President of the "Symposium of Episcopal Conferences of and Madagascar" (S.E.C.A.M.)

TUNISIA

- H. Exc. Mons. Maroun Elias LAHHAM, Bishop of Tunis

HUNGARY

- H. Em. Card. Péter ERDÕ, Archbishop of Esztergom-Budapest, President of the Episcopal Conference, President of the "Consilium Conferentiarum Episcoporum Europae" (C.C.E.E.)

XIII. UNION OF SUPERIORS GENERAL

Elected

- Rev. F. José RODRÍGUEZ CARBALLO, O.F.M., General Minister of the Franciscan Order of Minor

- Archmandrite Jean FARAJ, B.S., General of the Basilian Order of the Most Holy Saviour of the Melkites

- Rev. F. Elie KHALIFE, O.L.M., Superior General of the

- Rev. F. Victor ASSOUAD, S.I., of the Society of in the Middle East

Nominated

- Rev. F. Mauro JÖHRI, O.F.M. Cap., General Minister of the Franciscan Capuchin

- Rev. F. Ab. Elia KILAGHBIAN, C.A.M., General of the Mechitarist Order

- Rev. F. Ab. Semaan ABOU ABDOU, O.M.M., Superior General of the Mariamite Maronite Order

- Rev. F. Boulos TANNOURI, O.A.M., Superior General of the Antonine Maronite Order

- Bro. César ESSAYAN, O.F.M. Conv., Councillor of the General Delegation of the East and Holy Land of the Order of Friars Minor

- Rev. F. Khalil ALWAN, M.L.M., Secretary General of the "Conseil des Patriarches Catholiques d' Orient" (C.P.C.O.)

XIV. HEADS OF THE OF THE

- H. Em. Card. , S.D.B., Secretary of State

- H. Em. Card. William Joseph LEVADA, Prefect of the Congregation for the Doctrine of the Faith

- H. Em. Card. Leonardo SANDRI, Prefect of the Congregation for the Oriental Churches

- H. Exc. Mons. , S.D.B., Titular Archbishop of Sila, Prefect of the Congregation for the Causes of

- H. Em. Card. , Prefect of the Congregation for the Evangelization of Peoples

- H. Em. Card. , Prefect of the Congregation for Catholic Education

- H. Exc. Mons. Raymond Leo BURKE, Archbishop Emeritus of Saint Louis, Prefect of the Supreme Tribunal of the Apostolic Signatura

- H. Em. Card. Stanis³aw RYŁKO, President of the for the

- H. Exc. Mons. , Archbishop-Bishop Emeritus of Basel, President of the Pontifical Council for the Promotion of Christian Unity

- H. Em. Card. Peter Kodwo Appiah TURKSON, President of the Pontifical Council of Justice and Peace

- H. Exc. Mons. Antonio Maria VEGLI , Titular Archbishop of Eclano, President of the Council for the Pastoral Care of Migrants and Itinerant People

- H. Exc. Mons. , Titular Archbishop of Celiana, President of the Pontifical Council for Legislative Texts

- H. Em. Card. Jean-Louis TAURAN, President of the Pontifical Council for Inter-religious Dialogue

- H. Exc. Mons. , Titular Archbishop of Civitanova, President of the Pontifical Council for Social Communications

XV. MEMBERS BY

- H. Em. Card. , of the (VATICAN CITY)

- H. B. Card. , M.S.U., of Kyiv-Halyè ()

- H. Em. Card. , President Emeritus of the Pontifical Council for the Promotion of Christian Unity (VATICAN CITY)

- H. Em. Card. , Grand Master of the Equestrian Order of the Holy Sepulchre of Jerusalem (VATICAN CITY)

- H. B. Michel SABBAH, Patriarch Emeritus of Jerusalem of the Latins (JERUSALEM)

- H. B. THOTTUNKAL, Major Archbishop of Trivandrum of the Syro-Malankars ()

- H. Exc. Mons. Edmond FARHAT, Titular Archbishop of Byblus, Apostolic (LEBANON)

- H. Exc. Mons. Riccardo FONTANA, Archbishop of Arezzo-Cortona-San Sepolcro ()

- H. Exc. Mons. Mounged EL-HACHEM, Titular Archbishop of Darn, Apostolic Nuncio (LEBANON)

- H. Exc. Mons. Cyril VASIL', S.I., Titular Archbishop of Ptolemais in , Secretary of the Congregation for the Oriental Churches (VATICAN CITY)

- H. Exc. Mons. , Bishop of Oradea Mare, Gran Varadino of the Romanians ()

- H. Exc. Mons. Bohdan DZYURAKH, C.SS.R., Titular Bishop of Vagada, Curia Bishop of Kyiv- Halyè (UKRAINE)

- H. Exc. Mons. Dimitrios SALACHAS, Apostolic Exarch for the Catholics of Byzantine Rite living in Greece (GREECE)

- H. Exc. Mons. Bosco PUTHUR, Titular Bishop of Foratiana, Curia Bishop of Ernakulam- Angamaly of the Syro -Malabars (INDIA)

- Archmandrite Robert L. STERN, General Secretary of the "Catholic Near East Welfare Association" (C.N.E.W.A.) (UNITED STATES OF AMERICA)

- Rev. Mons. Mikaël MOURADIAN, Patriarchal Vicar for the Patriarchal Institute of Bzommar (LEBANON)

- Rev. F. NEUHAUS, S.I., Vicar of the Patriarch of Jerusalem of the Latins for the pastoral care of the Hebrew-speaking Catholics (JERUSALEM)

B. LIST OF OTHER MEMBERS ACCORDING TO LEVEL OF PARTICIPATION

I. COLLABORATORS OF THE SPECIAL SECRETARY

- Archmandrite Nicolas ANTIBA, Archmandrite of the Greek-Melkite Catholic Church, of "Église Saint Julien-le-Pauvre", Paris (FRANCE)

- Rev. F. Miguel Ángel AYUSO GUIXOT, M.C.C.J., of the Pontifical Institute of and Islamic Studies, (ITALY)

- Rev. F. Jean AZZAM, Secretary of the Theological and Biblical Episcopal Commission of the A.P.E.C.L., Professor of Sacred Scripture (LEBANON)

- Rev. Hani Nasif Wasif BAKHOUM KIROULOS, Secretary of the Coptic-Catholic Patriarch (ARAB REPUBLIC OF EGYPT)

- Rev. F. Giovanni Claudio BOTTINI, O.F.M., Dean of the of Biblical Sciences and Archaeology of Jerusalem (Pontifical University "Antonianum", Rome) (JERUSALEM)

- Rev. F. Frans BOUWEN, M. Afr., Editor of "Proche Oriente Chrétien" (ISRAEL)

- Rev. Mons. Claude BRESSOLETTE, Protosyncellus of the Ordinary for the Catholics of the Eastern Churches residing in France and without a proper Ordinary (FRANCE)

- Rev. Nicola BUX, Professor of the Theological Faculty of , Bari (ITALY)

- Rev. F. Jalil CANLI HADAYA, O.F.M. Conv., of the Vicariate Apostolic of Beirut of the Latins (LEBANON)

- Rev. Elias DAW, President of the of Appeals of the Greek-Melkite Catholic Church (ISRAEL)

- Mr. Martino DIEZ, Research Director of the International Foundation "Oasis" (ITALY)

- Rev. Peter DU BRUL, S.I., Founder of the Department of Religious Studies at University (PALESTINIAN TERRITORIES)

- Rev. Pier Giorgio GIANAZZA, S.D.B., Professor of Theology at the Salesian Theological Institute of Jerusalem (JERUSALEM)

- Rev. Rafic Edward GREICHE, Parish priest of the Church of St Cyril, Heliopolis; Head of the Catholic Church Press Office in Egypt (ARAB REPUBLIC OF EGYPT)

- Rev. F. Gaby HACHEM, C.S.P., Associate Professor of Ecclesiology, Faculty of Theology at the Holy Spirit University, Kaslik (LEBANON)

- Rev. F. Damian HOWARD, S.I., Professor of Theology, "Heythrop College", University of ()

- Rev. Sister Eudoxie KÉCHICHIAN, S.A.I.C., Superior General of the Armenian Sisters of the (LEBANON)

- Rev. F. Antoine Louis Mouawad KHALIFE, O.L.M., Director General of the "Centre Hospitalier Universitaire, Notre Dame de Secours" of Jbeil-, Expert of the Patriarchal Maronite Synod (LEBANON)

- Rev. Mons. Rafiq KHOURY, Parish priest of "Bir Zeit", Patriarchate of Jerusalem of the Latins (PALESTINIAN TERRITORIES)

- Rev. Hanna KILDANI, Parish Priest of the Parish of Martyrs of Jordan; Professor of Modern History of in the Holy Land (JORDAN)

- Mrs. Annie LAURENT, Member of the Association of Catholic Writers and the International Union of Francophone Press (FRANCE)

- Rev. F. Philippe LUISIER, S.I., Professor of Coptic Language and Literature at the Pontifical Oriental Institute, Rome (ITALY)

- Rev. Peter H. MADROUS, Doctor in Biblical Theology and Biblical Studies, Latin Patriarchate (ISRAEL)

- Rev. Mons. Ermenegildo MANICARDI, Rector of the ""; Professor of the Pontifical Biblical Institute, Rome (ITALY)

- Rev. F. Frédéric MANNS, O.F.M., Ordinary Professor of the Faculty of Biblical Studies and Archaeology of the "Studium Biblicum Franciscanum" in Jerusalem ("Antonianum" Pontifical University, Rome) (JERUSALEM)

- Rev. F. Sameer Shaba MAROKI, O.P., Professor of Eastern Spiritual Theology at Babel College (IRAQ)

- Rev. F. Paolo MARTINELLI, O.F.M. Cap., Rector of the Franciscan Institute of Spirituality, "Antonianum" Pontifical University ; Professor of Fundamental Theology, "Gregorian" Pontifical University, Rome (ITALY)

- Mr. Graziano MOTTA, Journalist at (ITALY)

- Rev. Sister Telesphora PAVLOU, Professor of and Philosophy at the "Studio Teologico San Salvatore" in Jerusalem (JERUSALEM)

- Rev. F. Paul ROUHANA, O.L.M., Rector of the Faculty of Theology at the University of "Saint- Esprit" in Kaslik, Maronite Patriarchal Synod Expert, Member of the International Theological Commission (LEBANON)

- Rev. F. Samir Khalil SAMIR, S.I., Professor of History of Arab Culture and Islamology at University in Beirut (LEBANON)

- Rev. Selim SFEIR, Judicial Vicar of the of Cyprus of the Maronites (CYPRUS)

- Rev. Mark SHERIDAN, O.S.B., Member of the "International Association for Coptic Studies" (UNITED STATES OF AMERICA)

- Rev. Mons. Salim SOUSSAN, Protosyncellus of the Archieparchy of Haifa and the Holy Land of the Maronites, Secretary General of the Inter-Diocesan Pastoral Committee of the Assembly of Catholic Ordinaries in the Holy Land (ISRAEL)

- Rev. F. Guy TARDIVY, O.P., of the Dominican Convent "Saint-Etienne", Biblical and French Archaeological School of Jerusalem (JERUSALEM)

- Mr. Dietmar Werner WINKLER, Director of the Department of Biblical Studies and Ecclesiastical History, University of Salzburg ()

II. AUDITORS

- Rev. F. Fa z ALFRÉJATT, O.B.S., Basilian Salvatorian of the convent of "San Salvatore" - Joun (LEBANON)

- Mr. Hanna ALMASSO, Member of the National Team of Leaders of the J.O.C. Dubai (UNITED ARAB EMIRATES)

- Rev. Mons. Michel AOUN, Episcopal Vicar of the Archieparchy of Beirut of the Maronites (LEBANON)

- Mr. Anton R. ASFAR, Council Member of the Syriac-Catholic Patriarchal Exarchate of Jerusalem (ISRAEL)

- Mr. Sa d A. AZER, Member of the Pontifical Council for the Laity (ARAB REPUBLIC OF EGYPT)

- Prof. Agostino BORROMEO, Governor-General of the Equestrian Order of the Holy Sepulchre of Jerusalem (ITALY)

- Rev. Mons. Philippe BRIZARD, General Emeritus Director of "L'Oeuvre d'Orient" (FRANCE)

- Mr. Tanios CHAHWAN, Member of the Pontifical Council for the Laity, President of the National Council for the Laity in Lebanon (LEBANON)

- Mr. Harés CHÉHAB, Secretary General of the National Committee for Islamic-Christian Dialogue (LEBANON)

- Mr. Jacques F. EL KALLASSI, Director General of "Télélumi re" and President of the Management Committee of "Noursat" (LEBANON)

- Mr. Amin FAHIM, Co-founder of the Christian Association of Upper Egypt (ARAB REPUBLIC OF EGYPT)

- Mr. Joseph Boutros FARAH, President of "" for the Middle East and North Africa (M.O.N.A.) (LEBANON)

- Rev. Sister Daniella HARROUK, Superior General of the Congregation of the Sacred Hearts of Jesus and Mary (LEBANON)

- Prof. Marco IMPAGLIAZZO, Professor of Contemporary History at the University for Foreigners of , President of the Community of Sant'Egidio (ITALY)

- Mrs. Jocelyne KHOUEIRY, Founding member and President of the lay movement "La Libanaise- Femme di 31 May" (LEBANON)

- Mr. Naguib KHOUZAM, General Supervisor of the SETI Center - Caritas Egypt (ARAB REPUBLIC OF EGYPT)

- Mrs. Pilar LARA ALÉN, President of the "Fundación Promoción Social de la Cultura" ()

- Mrs. Anan J. LEWIS, Professor of Victorian and Modern English Poetry, English Department, University of (IRAQ)

- Mrs. Regina LYNCH, Director of the projects "Aid to the Church in Need" ()

- Prof. Sobhy MAKHOUL, General Secretary, Catholic Maronite Exarchate of Jerusalem, the Territories of the Palestinian Authority and Jordan (ISRAEL)

- Mrs. Rita MOUSSALLEM, Member of the Focolari Movement (Works of Mary) (LEBANON)

- Mrs. Huda MUSHER, Director, "Caritas" (JORDAN)

- Rev. Sister Clauda Achaya NADDAF, R.B.P., Superior of the Convent of the Sisters of Our Lady of Charity of the Good Shepherd (SYRIA)

- Rev. Georges NORADOUNGUIAN, Rector, Armenian College, Rome (ITALY)

- Rev. Raymond Leslie O'TOOLE, S.F.M., Assistant Secretary General, "Federation of Asian Bishops Conferences" (F.A.B.C.) ()

- Rev. Rino ROSSI, Director of the "Domus Galileae", Corazin (ISRAEL)

- Rev. Sister Marie-Antoinette SAADÉ, Member of the Congregation of the Maronite Sisters of the ; Responsible for training and apprenticeship (LEBANON)

- Mr. Epiphan Bernard Z. SABELLA, Associate Professor of , (PALESTINIAN TERRITORIES)

- Mr. Paul SAGHBINI, Hospitalier of the Lebanese Association of the of (LEBANON)

- Dr. Rudolf Wilhelm Maria SOLZBACHER, Member, Board of Directors, "Deutsche Verein vom Heiligen Lande" (GERMANY)

- Mr. Harald SUERMANN, Director, Middle East Division, "MISSIO" (GERMANY)

- Rev. Sister Karima TAMER HENDY AWAD, R.B.P., Provincial Superior, Religious of Our Lady of Charity of the Good Shepherd (ARAB REPUBLIC OF EGYPT)

- Dr. Christa von SIEMENS, Chairperson, Holy Land Commission, Equestrian Order of the Holy Sepulchre of Jerusalem (GERMANY)

- Mr. Husam J. WAHHAB, President, of Bethlehem (PALESTINIAN TERRITORIES)

III. GENERAL SECRETARIAT OF THE SYNOD OF BISHOPS

- H. Exc. Mons. Nikola ETEROVIÆ, Titular Archbishop of Cibalae, Secretary General of the Synod of Bishops

- Rev. Mons. Fortunato FREZZA, Under-Secretary

- Rev. Mons. John Anthony ABRUZZESE

- Rev. Mons. Etienne

- Rev. Mons. Daniel Emilio ESTIVILL

- Rev. Zvonimir SERŠIÆ

- Rev. Ambrogio Ivan SAMUS

- Mrs. Paola VOLTERRA TOPPANO

- Mrs. Federica VIVIAN

- Mrs. Ermelinda SARACINO

- Mr. Pietro CAMILLI

ASSISTANTS

- Rev. Ghazar BEDROS (SYRIA)

- Rev. F. Manuel CEVALLOS, L.C. (MEXICO)

- Rev. F. Sami CHAAYA, M.L.M. (LEBANON)

- Rev. F. Elias CHAKHTOURA, O.A.M. (LEBANON)

- Rev. F. Youssef CHÉDID, O.A.M. (LEBANON)

- Rev. Alfonso CORONA, L.C. (UNITED STATES OF AMERICA)

- Rev. Cristian CRISAN (ROMANIA)

- Rev. Aymen Polus Duna DUNA (IRAQ)

- Bro. Martin EID, O.M.M. (LEBANON)

- Rev. Mario EL MADI (LEBANON)

- Rev. F. Charbel FAYAD, O.L.M. (LEBANON)

- Rev. F. Joseph JABBOUR, B.S. (LEBANON)

- Rev. Robert Saeed Jarjis JARJIS (IRAQ)

- Rev. Diac. Jad KANAAN, O.M.M. (LEBANON)

- Bro. Ibrahim KHITA, O.M.M. (LEBANON)

- Rev. Stephan KOSTER (GERMANY)

- Rev. F. J.M. Laurent MAZAS, F.S.J. (FRANCE)

- Bro. Joe NASR, O.M.M. (LEBANON)

- Rev. Matthew NUAR, L.C. (UNITED STATES OF AMERICA)

- Bro. Joseph SAAD, O.M.M. (LEBANON)

- Rev. F. Ghassan SAHOUI, S.J. (LEBANON)

- Rev. Yoannes SAMIR (ARAB REPUBLIC OF EGYPT)

- Rev. Ammar Sadallah SIMAN (IRAQ)

- Rev. Michel SKAF (LEBANON)

- Rev. Skandar TANNOUS (SYRIA)

- Rev. Hrair ZAKHTARIAN (LEBANON)

- Rev. Rouphael ZGHEIB (LEBANON)

- Mr. Filippo ZUGHETTI (ITALY)

IV. PERSONS RESPONSIBLE FOR THE COMMUNICATION OF INFORMATION

- Rev. F. Federico LOMBARDI, S.I., Director of the Press Office (VATICAN CITY)

- Rev. F. Ciro BENEDETTINI, C.P., Vice Director of the (VATICAN CITY)

English Language

- Mrs. Tracey McCLURE, English-Language Journalist at Vatican Radio (UNITED STATES OF AMERICA)

Arabic Language

- Rev. Jean MOUHANNA, O.M.M., Person in charge of the Arabic Section at Vatican Radio (LEBANON)

French Language

- Mrs. Romilda FERRAUTO, Person in charge of the French Section at Vatican Radio (FRANCE)

Italian Language

- Rev. Mons. Giorgio COSTANTINO, Director of the Regional Office for Social Communications and and spokesperson for the Calabria Episcopal Conference (ITALY)

C. LIST OF FRATERNAL DELEGATES

Ecumenical Patriarchate of Constantinople

- H. Em. Emmanuel ADAMAKIS, Metropolitan of France (FRANCE)

Greek Orthodox Patriarchate of Alexandria and All Africa

- H. Em. Makarios TILLYRIDIS, Metropolitan of (KENYA)

Greek Orthodox Patriarchate of Antioch and All the East

- H. Em. Georges KHODRE, Greek-Orthodox Metropolitan of Byblos, Botrys and (LEBANON)

Greek Orthodox Patriarchate of Jerusalem

Orthodox

Coptic Orthodox Patriarchate of Alexandria

Syrian Orthodox Patriarchate of Antioch and All the East

- H. Em. Mar Gregoios Yohanna IBRAHIM, Metropolitan of Alep (SYRIA)

Supreme Patriarch and of All Armenians

- H. Exc. Armash NALBANDIAN, Bishop of Damascus, (SYRIA)

Armenian Catholicos of Cilicia

- H. Exc. Shahan SARKISSIAN, Bishop of Alep, Primate of the Armenians in Syria (SYRIA)

Patriarchate of the Assyrian

- H. B. Mar Gewargis SLIWA, Metropolitan of Baghdad and Iraq (IRAQ)

Anglican Communion

- H. Exc. Michael LANGRISH, Bishop of Exeter (UNITED KINGDOM)

Lutheran World Federation

- H. G. Munib YOUNAN, Bishop of the Evangelical Lutheran Church in Jordan and The Holy Land (ISRAEL)

Ecumenical Churches Council

D. SPECIAL INVITATIONS

- Mr. Muhammad AL-SAMMAK, Political councilor for the Mufti of the Republic (LEBANON)

- Ayatollah Seyed Mostafa MOHAGHEGH AHMADABADI, Professor at the Faculty of Law at "Shahid Beheshti" University, Member of the Iranian Academy of Sciences ()

- Rabbi David ROSEN, Director of the "Department for Interreligious Affairs of the American Jewish Committee and Heilbrunn Institute for International Interreligious Understanding" (ISRAEL)

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- Index Bulletin Synodus Episcoporum - Special Assembly for the Middle East - 2010 [Plurilingual, Arabic, English, French, Italian, Spanish]

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SYNODUS EPISCOPORUM BULLETIN

SPECIAL ASSEMBLY FOR THE MIDDLE EAST OF THE SYNOD OF BISHOPS 10-24 OCTOBER 2010

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)

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This Bulletin is only a working instrument for the press. Translations are not official.

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English Edition

02 - 08.10.2010

SUMMARY

- PRESENTATION BY THE SECRETARY GENERAL - SYNODAL WORKING CALENDAR - GENERAL INFORMATION ON THE SYNOD - THE SYNOD CHAPEL - PRAYER FOR THE SPECIAL ASSEMBLY FOR THE MIDDLE EAST OF THE SYNOD OF BISHOP - NOTICES

PRESENTATION BY THE SECRETARY GENERAL

On Friday, 8 October 2010 at 11.30 am in the John Paul II Hall in the Press Office of the Holy See, the Secretary General of the Synod of Bishops H.E. Most Rev Nikola Eterović held a “Briefing” to give information about the meaning and development of the Synod Assembly.

Below is the text of the presentation by the Secretary General:

Introduction

“The whole group of believers was united, heart and soul” (Acts 4:32). This verse from the describes the life of the primitive community, the ideal for every Christian community. This was chosen as the motto for the fast approaching Special Assembly for the Middle East of the Synod of Bishops which will take place between 10 and 24 October 2010, on the theme of The Catholic Church in the Middle East: Communion and Witness. The choice of the motto is very meaningful since it illuminates with the light of the the theme of the Synodal Assembly and because it recalls the close bond between the Church in the Middle East and Holy Scripture. The Holy Father Benedict XVI underlined this as well during his Apostolic Visit to Cyprus, from 4 to 6 June 2010. At the end of the Eucharistic celebration in Nicosia, in giving the working document, the Instrumentum laboris, to the representatives of the Middle Eastern episcopacy, the Bishop of Rome underlined that the “motto chosen for the Assembly speaks to us of communion and witness, and it reminds us how the members of the early Christian community ‘were of one heart and soul”’ (Acts 4:32). With this meaningful gesture the Supreme Pontiff ideally opened the Special Assembly for the Middle East of the Synod of Bishops that will in reality begin its work on 10 October 2010. The Special Assembly for the Middle East is the result not only of the request formulated by various bishops of the region, but also of the Apostolic visits of the Holy Father Benedict XVI to Turkey from 28 November to 1 December 2006, to the Holy Land (Jordan, Israel and ) from 8 to 15 May 2009, and to Cyprus in 2010, during the course of which he was able to see personally the joys and sufferings of the members of the Catholic Church who are in need of particular attention at this moment of history. I am delighted to briefly introduce this important ecclesial event that will see the bishops of the Middle East united around the Holy Father Benedict XVI, Bishop of Rome and Universal Shepherd of the Church.

Catholic Church in the Middle East

In the first place, it is helpful to specify that by Middle East we mean the following states: Saudi Arabia, Bahrain, Cyprus, Egypt, United Arab Emirates, Jordan, Iran, Iraq, Israel, Kuwait, Lebanon, Oman, Qatar, Syria, Turkey, Palestinian Territories, and . This vast region of 7,180,912 square kilometers is home to 356,174,000 people, of whom 5,707,000 are Catholics, representing 1.6% of the population. At the same time, the number of is about 20,000,000, that is, 5.62% of the population. It is necessary therefore to remember the particularity of the Catholic Church in the Middle East that is expressed in a multifarious unity. Other than the Church of the Latin tradition, since earliest times there have been 6 Eastern Catholic Churches , each with its own patriarch, father and head of the Church [2]: Coptic Church, Syrian Church, Greek-Melchite Church, Maronite Church, Chaldean Church and Armenian Church. These are “Churches distinguished for their venerable antiquity, in which remains conspicuous the tradition that has been handed down from the Apostles through the Fathers and that forms part of the divinely revealed and undivided heritage of the universal Church” [3]. The variety of traditions, spirituality, and disciplines is a great source of wealth to be conserved not only for the Eastern Catholic Churches, but for the whole of the Catholic Church presided over in charity by the Bishop of Rome and the Universal Shepherd of the Church.

Calender of work

From a careful look at the Calender of the Special Assembly it becomes clear that the synodal assembly will be characterized by the prayer of the Synodal Fathers, who, in turn, will be accompanied by the spiritual union of the members of their communities in the Middle East and the Diaspora, as well as by the numerous Christians who care deeply about the conditions of the Church that makes its pilgrimage in the Holy Land and the Middle East. The opening of this important event will take place with the solemn on Sunday 10 October. It will be presided over by the Holy Father Benedict XVI and will be concelebrated by all the Synodal Fathers and participating at the Synodal assembly. It will close too in the sign of the Eucharist which is at the center of Church unity and is the inestimable gift of Christ to his people[4]. Both celebrations will take place in the Papal Basilica of Saint Peter’s following the Latin rite, but significant elements, such as the Gospel and some of the hymns, will follow Eastern traditions. In the middle of the synodal assembly, Sunday October 17, six Blessed will be canonized: Stanislaw Soltys (Kazmierczyk), André (Alfred) Bessette, Cándida María de Jesús Cipitria y Barriola, Mary of the Cross (Mary Helen) MacKillop, Giulia Salzano and Battista (Camilla) Varano. The Synodal Fathers will not miss taking part in such an important ecclesial event that highlights the call to sanctity, pronounced in the Holy Land in the : “Be consecrated to me, for I, Yahweh, am holy” (Lv 20:26) that Jesus Christ brought to fulfilment in the Beatitudes: “You must therefore be perfect, just as your heavenly Father is perfect” (Mt 5:48). The words of the Lord Jesus have a universal importance, just as the call to sanctity is universal: “All the faithful of Christ are invited to strive for the holiness and perfection of their own proper state” [5]. The then will precede the daily work. This will mirror the richness of the liturgical and spiritual traditions of the Eastern Catholic Churches sui iuris who will take turns each day leading the common prayer in their own tradition. One of the bishops from each tradition will then lead the reflection on the passage of the Gospel that was proclaimed. Furthermore, each session will begin and end with a brief prayer. The work foresees 14 general congregations and 6 sessions of the minor circles. Information on the Synodal activity will be provided by 4 operators in Arabic, French, English and Italian who will meet with journalists every day, apart from Monday 11, Monday 18 and Saturday 23 October, when there will be press conferences with the participation of the Synodal Fathers. The Synodal Fathers will also have the opportunity to attend the concert in honor of the Holy Father Benedict XVI which will take place in the Paul VI Hall on Saturday October 16 at 6pm. Information about the nature and activities of the Synod of Bishops can be found on the website of the Synod of Bishops. Vatican Radio has also prepared appropriate information on the synodal event under the title of “Vatican Radio’s News on the Synod”, www.vaticanradio.org/synod.

Assembly participants at the Special Assembly for the Middle East will number 185 synodal fathers of whom 159 will take part ex officio. Among these there are 101 Ordinaries of the Ecclesiastical Circumscriptions of the Middle East, as well as 23 from the Diaspora, who take care of the faithful of the Eastern Catholic Churches who have emigrated from the Middle East to various parts of the world. We also have to highlight the presence of 19 bishops from the neighboring countries of North and East Africa, as well as from countries with significant communities of Christians of Middle Eastern origin, in particular from Europe and the American continent. Also taking part in the synodal assembly are 14 heads of departments of the Roman Curia most closely connected with the life of the Church in the Middle East. Furthermore the Holy Father Benedict XVI has nominated 17 Synodal Fathers. Then there are 10 representatives from the Union of Superior Generals. Among the Synodal Fathers there are 9 Patriarchs, 19 Cardinals, 65 , 10 titular Archbishops, 53 Bishops, 21 auxiliary Bishops, 87 religious 4 of whom were elected by Union of Superior Generals. As for their duties, there are 9 heads of the of Bishops of the Eastern Catholic Churches sui iuris, 5 Presidents of the International Gatherings of Episcopal Conferences - their presence underlines the solidarity of the worldwide episcopate with the beloved Churches of the Middle East - 6 Presidents of Episcopal Conferences, 1 Archbishop coadjutor, 4 Emeritus, 2 of whom are Cardinals, the Latin Patriarch Emeritus of Jerusalem and 1 Patriarchal Vicar. As we know, on 24 April 2010 the Holy Father Benedict XVI nominated the members of the Presidency of the Special Assembly for the Middle East: 4 delegate Presidents, of whom two are ad honorem: Card. Nasrallah Pierre Sfeir, Patriarch of Antioch of the Maronites, Lebanon, and His Holiness Card. Emmanuel III Delly, Patriarch of Babylon of the Chaldeans, Iraq; Cardinal Leonardo Sandri, Prefect for the Congregation of the Eastern Churches and His Holiness Ignace Youssif III Younan, Patriarch of Antioch of the Syrians, Lebanon; the Relator General His Holiness Antonios Naguib, Patriarch of Alexandria of the Coptics, Egypt; the Special Secretary, His Mons. Joseph Soueif, Archbishop of Cyprus of the Maronites, Cyprus. Representatives of 13 Churches and ecclesial communities that are well-established historically in the Middle East will take part in the Assembly as Fraternal Delegates. Their presence is an eloquent sign of the will to continue the ecumenical dialogue that has already given so many positive results in the region. The Middle East is also the home for our Jewish and Muslim brothers and sisters, because it also represents the birthplace of two other monotheistic religions. Therefore during the course of the work, we will have the opportunity to listen to the address by Rabbi David Rosen, Director of the Department of Interreligious Affairs for the American Jewish Committee and the Heilbrunn Institute for International Interreligious Understanding, Israel. Along with the Synodal Fathers, two illustrious representatives of will speak: Mr. Muhammad al-Sammak, Political Councillor for the Grand Mufti of Lebanon, for Sunnite Islam, and Mr. Ayatollah Seyed Mostafa Mohaghegh Ahmadabadi, Professor at the Faculty of Law at the Shahid Beheshti University of Tehran and Member of the Iranian Academy of Sciences, for Shiite Islam. They are here by special invitation of the Holy Father Benedict XVI, and their presence is very significant, a sign of the openness of the Catholic Church to continue the dialogue with Judaism, with which Christians have a very special relationship, as well as with Islam, present in the region of the Middle East.

During the Synodal Assembly, 36 Experts and 34 Auditors, men and women, will also participate. Their experiences will represent an important contribution to the synodal reflections. Considering also the members of the General Secretariat, the translators and assistants, as well as other persons dealing with technical services, approximately 330 persons will participate in the Synodal Assize.

Particular characteristics of the Synodal Assembly

The Special Assembly for the Middle East has some particularities that distinguish it from other Synodal Assemblies. In the first place, for the first time almost all the Ordinaries of the Middle East will meet with the Bishop of Rome. In 1995, the John Paul II gathered the Bishops of Lebanon in a Special Assembly, in which 69 Synodal Fathers participated, 36 from Lebanon. Nine Bishops of the Diaspora were also included. During the Special Assembly for the Middle East, 23 Bishops of the Diaspora will also participate. Therefore, the Ordinaries belonging to the sui generis Eastern Catholic Churches will be 123. There will be representatives of other 6 Eastern Catholic Churches: the Ethiopian Church, the Greek Church, the Romanian Church, the Syrian- Malabarese Church, the Syrian-Malankarese Church and the Ukrainian Catholic Church. Of the 185 Synodal Fathers, the vast majority (140) are of the Eastern Catholic Tradition. Therefore, the Bishops of the Latin Tradition will be 45, of whom 14 from the Middle East. During the Special Assembly for Lebanon, 53 Bishops of the Eastern Catholic Tradition were present, as well as 16 of the Latin Tradition. This will be the shortest ever Synodal meeting, lasting only 14 days. The Special Assembly for Lebanon lasted 19 days, from November 26 to December 14 1995 and before that, the Assembly for the , in which 19 Synodal Fathers participated, lasted 17 days, from January 14 to 31 1980. The short period of the celebration is not only the result of the relatively lower number of participants, which during the Ordinary General Assemblies reaches 250 Synodal Fathers; this was also requested by the Holy Father Benedict XVI to speed up the procedures, which is further adapted for the present Synodal Meeting. Considering the rather complex situation in the Middle Eastern Countries, we do not want to keep the Shepherds from their flocks for too long. For this reason the work will be concentrated into14 days. One of the official languages of the Synod will also be Arabic. During the Special Assembly for Lebanon, the official language was French, even if, during the interventions in the Hall, the other three languages were used: Arabic, English and Italian. During the present Synodal Assembly, these are the four official languages and, therefore, for the first time, Arabic as well, the most common language for Middle Eastern Christians. There will also be two Working Groups in Arabic. For the first time, the Holy Father nominated two ad honorem Delegate Presidents. With this gesture, His Holiness wished to underline the importance of the pastoral ministry that they have, however saving them from the demanding daily activities of the detailed workings of the Synodal Assembly, which are the duty of the two younger Delegate Presidents.

Pastoral goals of the Synodal Assembly

The aims of the Special Assembly for the Middle East are mainly of a pastoral nature. While unable to ignore the social and political picture in the region, the Synodal Assembly has above all ecclesial aims. This fact is also contained in the theme of the Synodal Assembly which insists on Communion and on witness within the Catholic Church, in its relationships with other Churches and Christian communities, other religions and, in general, with their own societies. With reference to the Instrumentum laboris [6], the goal of the Assembly can be shown in two points:

1) To enliven communion between sui iuris Eastern Catholic Churches that they may offer an authentic, joyful and attractive witness of Christian life. Thanks to Divine Providence, as has already been stated, in the Middle East, apart from the Church of Latin Tradition, there are 6 Catholic Eastern Churches with a true Patriarch at their head. Therefore, 7 practicing Patriarchs will participate in the Synodal Assembly. The Synod workings, in a climate of prayer, reflection and dialogue, should be useful in further intensifying the ties of communion within each of these Churches and between the Patriarch, the Bishops, the priests, the members of and lay persons. Obviously, the ties of communion between the single Catholic Churches and the Churches of the various other Traditions should be reinforced. Positive results from this would benefit the entire Catholic Church, underlining the fruitfulness of its unity which is expressed in the multiformity of the respective, venerable Traditions. Communion then should spread to other Churches and ecclesial communities present in the Middle East - 13 representatives of these will be present during the Synod workings as Fraternal Delegates, as already pointed out. Dialogue and collaboration are also extended to members of non-Christian religions and to all men of good will.

2) To reinforce Christian identity through the Word of God and the celebration of the . The Synodal Assembly should confirm the conscience of the faithful in the Middle East as regards each one’s vocation as disciples of Jesus Christ in the land where He was born, lived, and preached and achieved His . To live in the Holy Land should be increasingly discovered as a privilege connected to a special mission. It is in the best interests of all the Church that the Land of Jesus not become a museum full of monuments and precious stones, but continue being a living Church, built with living stones (1 Pet 2:5), Christians who continue the uninterrupted tradition of the presence of Jesus Christ in the Holy Land for almost 2,000 years. Numerically, Christians are a minority in the Middle East. However, they have a unique vocation: being witnesses of the Lord Jesus in a prevalently Muslim environment, except for the State of Israel, where the majority of the citizens are Jewish. This fact requires openness and dialogue with those belonging to the other two monotheistic religions: Judaism and Islam. The experience, very positive from many points of view, of this dialogue could become very important for the whole Church.

Conclusion

The Special Assembly for the Middle East represents a joyous occasion to present the riches of the Eastern Catholic Churches to the entire world, especially for Christians, that they may offer greater support spiritually and materially to their brothers and sisters in the Middle East, in particular those who live in difficult situations because of violence, including terrorism, emigration and discrimination. The Christians of the Middle East are often the artisans of peace and the promoters of forgiveness and reconciliation, which are needed so badly in the area. They wish to live in peace with their neighboring and with respect for their common rights, including the fundamental one of freedom of religion and conscience.

In union with the Holy Father Benedict XVI, all Christians are invited to pray for the Special Assembly for the Middle East, that it may achieve its goals. This invitation is addressed in a special way to the members of consecrated life and, in particular, the cloistered . Prayer will reinforce the ties of faith, of hope and of charity among the believers of the Church of God, so that the ideal of the primitive community where the multitude of believers is “united, heart and soul” (Acts 4:32) can be achieved in the best way possible.

NOTES:

[1] Benedict XVI, Giving the Instrumentum laboris, L’Osservatore Romano, 6-7 June 2010, p. 9. [2] Cfr Vatican Council II, on the Catholic Churches of the Eastern Rite, , 9. [3] Ibidem, 1. [4] Cfr Benedict XVI, Giving the Instrumentum laboris, L’Osservatore Romano, 6-7 June 2010, p. 9. [5] Vatican Council II, Dogmatic Constitution , 42. [6] Cfr Special Assembly for the Middle East, 3.

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SYNODAL WORKING CALENDAR

10 October - Sunday

9:30 a.m. Solemn inauguration with of the Holy in St. Peter’s Basilica

11 October - Monday

9:00 a.m. - 12:30 p.m.First General Congregation Greeting by the President Delegate General Secretary’ s Report REPORT BEFORE THE DISCUSSION Interventions

4:30 p.m. - 7:00 p.m. Second General Congregation General Discussion begins 6:00 p.m. - 7:00 p.m. Interventions

12 October- Tuesday

9:00 a.m. - 12.30 p.m. Third General Congregation Continuation of the General Discussion Election of the Commission for the Message

4:30 p.m. - 7:00 p.m. Fourth General Congregation Continuation of the General Discussion 6:00 p.m. - 7:00 p.m. Interventions

13 October - Wednesday

9:00 a.m. - 12:30 p.m. Working Groups (First Session) Election of the Moderators and the Relators Interventions about the Report before the Discussion

4:00 p.m. Meeting of the Moderators and the Relators 4:30 p.m. - 7:00 p.m. Fifth General Congregation Continuation of the General Discussion 6:00 p.m. - 7:00 p.m. Interventions

14 October - Thursday

9:00 a.m. - 12:30 p.m. Sixth General Congregation Continuation of the General Discussion

4:30 p.m. - 7:00 p.m.Seventh General Congregation Continuation of the General Discussion 6:00 p.m. - 7:00 p.m. Interventions

15 October - Friday

9:00 a.m. - 12:30 p.m. Eighth General Congregation Continuation of the General Discussion

4:30 p.m. - 7:00 p.m. Ninth General Congregation Continuation of the General Discussion Reports by the Auditors and the Fraternal Delegates 6:00 p.m. - 7:00 p.m. Interventions

16 October - Saturday

9:00 a.m. - 12:30 p.m. Tenth General Congregation Presentation of the Draft of the Message Discussion of the Message Election of the Council (I)

6:00 p.m. Concert

17 October - Sunday

10:00 a.m. Holy Mass with in St. Peter’s Basilica

18 October - Monday

9:00 a.m. - 10:30 a.m. Eleventh General Congregation REPORT AFTER THE DISCUSSION 11:00 a.m. - 12:30 p.m. Interventions

4:30 p.m. - 7:00 p.m. Working Groups (Second Session) Formulation of the Propositions

19 October - Tuesday 9:00 a.m. - 12:30 p.m. Working Groups (Third Session) Formulation of the Propositions

4:30 p.m. - 7:00 p.m. Working Groups (Fourth Session) Formulation of the Propositions 7:00 p.m. Consignment of the Propositions to the General Secretariate

20 October - Wednesday

9:00 a.m. - 12:30 p.m. No Congregation Collation of the Propositions by the General Relator, the Special Secretaries and Relators of the Working Groups

4:30 p.m. - 7:00 p.m. No Congregation Collation of the Propositions by the General Relator, the Special Secretaries and Relators of the Small Groups

21 October - Thursday

9:00 a.m. - 10:30 a.m. Twelfth General Congregation Presentation of the LIST OF PROPOSITIONS 11:00 a.m. - 12:30 p.m. Working Groups (Fifth Session) Preparation of Amendments to the Propositions

4:30 p.m. - 7:00 p.m. Working Groups (Sixth Session) Preparation of Amendments to the Propositions 7:30 p.m. Consignment of the Collective Amendments to the General Secretariat

22 October - Friday

9:00 a.m. - 12:30 p.m. No Congregation Examination of the Collective Amendments to the Propositions by the General Relator with the Special Secretaries and Relators of the Working Groups

4:30 p.m. - 7:00 p.m. Thirteenth General CongregationPresentation and voting on the Message Election of the Council (II)

23 October - Saturday

9:00 a.m. - 10:30 a.m. Fourteenth General Congregation Presentation of the FINAL LIST OF PROPOSITIONS 11:30 a.m. - 12:30 p.m. Voting on the Propositions: Placet - Non Placet 1:00 p.m. Fraternal meal with the Holy Father Farewells

24 October - Sunday

9:30 a.m. Solemn Concelebration of the Holy Mass in St. Peter’s Basilica to conclude the Synod

Vatican City, 27 march 2010

+ Nikola ETEROVIĆ Titular Archbishop of Cibale Secretary General

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GENERAL INFORMATION ON THE SYNOD

During the work of Vatican Council II, the Fathers at the Council explored the idea (manifested in the [N. 5] and [N. 29]) of enlivening the true spirit of collegiality, that is to say the conviction that the , in his work as Universal Shepherd of the Church, could exercise his union with the Bishops, Members of the same episcopal order as the Bishop of Rome, in a more obvious and efficient way. To achieve this, Pope Paul VI, in his Apostolic Letter "" Apostolica sollicitudo, dated September 15th 1965 (AAS 57 [1865] 775-780), created the Synod of Bishops for the entire Church, the fruit of conciliar experiences, determining the structure and the institutional task: «The Apostolic concern leading Us to carefully survey the signs of the times and to make every effort to adapt the means and methods of the holy to the changing circumstances and need of our day, impels Us to establish even closer ties with the bishops in order to strengthen Our union with them "whom the Holy Spirit has placed [...] to rule the Church of God" (Acts 20:28)» (Introduction, Apostolica sollicitudo). «The Synod of Bishops, whereby bishops chosen from various parts of the world are to offer more effective assistance to the supreme Shepherd, is to be constituted in such a way that it is: a) a central ecclesiastical institution; b) representing the whole Catholic episcopate; c) of its nature perpetual; d) as for structure, carrying out its function for a time and when called upon» (Chapter I, Apostolica sollicitudo). «The general purposes of the Synod are: a) to promote a closer union and greater cooperation between the Supreme Pontiff and the bishops of the whole world; b) to see to it that accurate and direct information is supplied on matters and situations that bear upon the internal life of the Church and upon the kind of action that should be carrying on in today's world; c) to facilitate agreement, at least on essential matters of doctrine and on the course of action to be taken in the life of the Church» (Chapter II, Apostolica sollicitudo). «Its special and immediate purposes are: a) to provide mutually useful information; b) to discuss the specific business for which the Synod is called into session on any given occasion» (Chapter III, Apostolica sollicitudo). «The Synod of Bishops can meet in General Session, in Extraordinary Session, and in Special Session» (Chapter IV, Apostolica sollicitudo). During the Prayer Angelus Domini, on September 22nd 1974, Paul VI himself gave the definition of the Synod of Bishops: "It is an ecclesial institute, which we, questioning the signs of the times, and even more so in trying to interpret in depth Divine plans and the constitution of the Catholic Church, have established after Vatican Council II, to promote unity and collaboration between the Bishops of the whole world in this , through the common study of the conditions of the Church and in agreement on the questions pertaining to her mission. It is not a Council, it is not a Parliament, it is a Synod with a special nature". The theological foundation of the Synod of Bishops was given by the Servant of God Pope John Paul II, who in the Speech to the Council of the General Secretariat of the Synod of Bishops on April 30th 1983, stated that the Synod of Bishops was the "expression and the very valuable instrument of episcopal collegiality". This is an assembly of the Members of the Catholic Episcopacy, whose is to aid in advising the Pope on the governing of the Universal Church, as to her safe-keeping, and to increase faith and traditions, to maintain and confirm ecclesial disciplines and to study the problems concerning the Church's activities in the world. This occurs, as confirmed by His Holiness Benedict XVI in the Meditatio horae tertiae ad ineundos labores XI Coetus Generalis Ordinarii Synodi Episcoporum (AAS 97 [2005] 951), in an atmosphere of mutual love, reciprocated assistance, also seen as co-sharing, "fraternal correction", consolation, which, inasmuch as the "function of collegiality", are a "great act of true collegial affection". During the fraternal 'agape' at the end of the VII Ordinary General Assembly of the Synod of Bishops, October 30th 1987, held at the nel Domus Sanctae Marthae in the Vatican, John Paul II said: "Experiencing the Synod in itself bears something sacred within; something of the mystery of the Church. We may live the reality of the Church, even her 'ethnic' reality, her widespread reality, the spreading of the Word of God, received in many Nations, many cultures, many continents. This all is experienced; we experience the various speakers, their interventions, we live through the experiences of the local churches, very different experiences, sometimes, very painful experiences, other difficult experiences. And thus, from all the Fathers' interventions, and, at times together with the Fathers, even from our lay brothers and sisters, a picture emerges, a vision: A vision of the Church. However, it is not only a vision in the descriptive sense of how the Church lives, the Church as a human reality, ethnic reality, but, at the same time, it is a vision of the Church as mystery. And this is where a point begins, where the experience of the Synod, in being a deeply religious experience, is difficult to pass on to others, to bring it out; it remains, in a certain sense, within the Synod, in ourselves, in those who participated; everybody, everybody and all together confirm it, this experience, and today speak about this experience in the Synod, about this experience of the Church. They speak about it with great joy. It is a new richness that has been given to us, to each of us and to all of us to live like this during the four weeks, experiencing the Church that is the ; yes, people of God moving forward, but, in being people of God, it is also the Body of Christ. It is a mystery". In representing the entire Catholic Episcopacy, the Synod of Bishops shows, in a special way, the spirit of communion that unites the bishops with the Pope and the bishops between themselves. It is the privileged place where the assembly of bishops, subjected directly and immediately to the power of the Pope, manifesting the collegial affection and solicitude of the Episcopacy for the well- being of the entire Church, expresses, under the action of the Spirit, its sure counsel on the various ecclesial problems. By its institution, the Synod of Bishops must provide information, discuss the questions proposed and express votes. These are given to the Supreme Pontiff in the form of Propositiones, so that with the help of the ordinary council of the General Secretariat of the Synod of Bishops, he may possibly elaborate a post-synodal document for the entire Church. However, the fact that "the Synod is normally a consulting institution does not diminish its importance. In fact, in the Church, the goals of any collegial organ, be it for consultation or deliberation, is always searching for the truth or the good of the Church. When we are dealing with the verification of the same faith, the Consensus Ecclesiae is not given by the calculation of the votes, rather, it is the fruit of the action of the Spirit, the soul of the only Church of Christ".

I INTRODUCTION TO THE SYNOD OF BISHOPS

The Synod of Bishops is a permanent institution established by Pope Paul VI, 15 September 1965, in response to the desire of the Fathers of the to keep alive the positive spirit engendered by the conciliar experience. Literally speaking the word “synod”, derived from two Greek words syn meaning “together” and hodos meaning “road” or “way”, means a “coming together”. A Synod is a religious meeting or assembly at which bishops, gathered around and with the Holy Father, have the opportunity to interact with each other and to share information and experiences, in the common pursuit of pastoral solutions which have a universal validity and application. The Synod, generally speaking, can be defined as an assembly of bishops representing the Catholic episcopate, having the task of helping the Pope in the governing of the universal Church by rendering their counsel. Pope John Paul II has referred to the Synod as “a particularly fruitful expression and instrument of the collegiality of bishops” (Speech to the Council of the Secretariat of the Synod of Bishops, 30 April 1983: L’Osservatore Romano, 1 May 1983). Even before the Second Vatican Council the idea was growing for a structure which might provide the bishops with the means to assist the Pope, in some manner to be determined, in his governing of the universal Church. His Eminence, Silvio Cardinal Oddi, then an Archbishop and Apostolic Pro-Nuncio in the United Arab Republic (Egypt), on 5 November 1959, made a proposal to establish a central governing body of the Church or, to use his words, “a consultative body”. He stated: “From many parts of the world there come complaints that the Church does not have a permanent consultative body, apart from the Roman congregations. Therefore, a kind of ‘Council in miniature’ should be established and include persons from the Church worldwide who would meet periodically, even once a year, to discuss major concerns and to suggest possible new paths in the workings of the Church. This body would extend over the whole Church as the Episcopal Conferences bring together all or part of the hierarchy of a country or countries. Other bodies, like C.E.L.AM. (the Latin American Episcopal Council), for example, extends its activity for the benefit of the whole continent”. On 22 December 1959, His Eminence, Cardinal Bernardus Alfrink, Archbishop of Utrecht, wrote: “In clear terms the Council proclaims that the government of the universal Church is by right exercised by the with the Pope as its head. From here it follows that, in one sense, the care of the universal Church is the responsibility of every bishop taken singularly, and also, in another sense, that all bishops participate in the governing of the Church worldwide. This can be done not only in calling an , but also in the creation of new institutions. Perhaps some permanent Council of specialized bishops, chosen from the Church, could be given the charge of a legislative function in union with the Supreme Pontiff and the cardinals of the Roman Curia. The Roman Congregations would then maintain only a consultative and executive power”. However, it was Pope Paul VI who gave force to these ideas, while he was still Archbishop of . In a talk commemorating the death of Pope John XXIII, he made reference to an “ongoing collaboration of the episcopate that is not yet in effect, which would remain personal and in union, but given the responsibility of governing the whole Church”. After his election as Pope he kept returning to the concept of collaboration within the Episcopal body - the bishops in union with the successor of Saint Peter - in a talk he gave to the Roman Curia (21 September 1963), at the opening of the second session of the Second Vatican Council (29 September 1963) and again at its closing (4 December 1963). At the conclusion of a discourse beginning the last session of the Council (14 September 1965), Pope Paul VI himself made public his intention to establish the Synod of Bishops in the following words: “The advanced information that We Ourselves are happy to share with you is that We intend to give you some institution, called for by this Council, a ‘Synod of Bishops’, which will be made up of bishops nominated for the most part by the Episcopal Conferences with our approval and called by the Pope according to the needs of the Church, for his consultation and collaboration, when for the well-being of the Church it might seem to him opportune. It goes without saying that this collaboration of the episcopate ought to bring the greatest joy to the Holy See and to the whole Church. In a particular way it will serve a useful purpose in the daily work of the Roman Curia, to which We owe so much recognition for its most valuable help, and for which, as bishops in their , We also have permanent need in Our apostolic concerns. News and norms will be made known to this assembly as soon as possible. We did not wish to deprive Ourselves of the honor and pleasure of making you aware of this brief communication so as to personally bear witness once more to Our trust, esteem and fraternity. We place this beautiful and promising innovation under the protection of Mary, the Mother of God”. On the next day, 15 September 1965 at the beginning of the 128th General Assembly, the then Bishop , General Secretary of the Council, promulgated the “Motu proprio” Apostolica sollicitudo with which the Synod of Bishops was officially instituted. The principal characteristic of the Synod of Bishops is service to the communion and collegiality of the world’s bishops with the Holy Father. It is not a particular organism with limited competence as that of the Roman Congregations and Councils. Instead, it has full competence to deal with any subject in accordance with the procedure established by the Holy Father in the letter of convocation. The Synod of Bishops with its permanent General Secretariat is not part of the Roman Curia and does not depend on it; it is subject directly and solely to the Holy Father, with whom it is united in the universal government of the Church. Though the institution of the Synod of Bishops is permanent in character, its actual functioning and concrete collaboration are not. In other words, the Synod of Bishops meets and operates only when the Holy Father considers it necessary or opportune to consult the episcopate, which at a synodal gathering, expresses its “opinion on very important and serious subjects” (Paul VI, Address to Cardinals, 24 June 1967). The task of every synodal Assembly shares in the collegial character which the episcopate can offer to the Holy Father. Through the Holy Father’s acceptance of the advice or the decisions of a given Assembly, the episcopate exercises a collegial activity which approaches but does not equal that manifested at an Ecumenical Council. This is a direct result of various factors: the ensured representation of the whole episcopate, the convocation by the Holy Father and “the unity of the episcopate, which, in order to be one, requires that there be a Head of the College” (John Paul II, , 56), who is first in the episcopal order.

II NOTES ON THE SYNODAL PROCESS

So as to fulfill its mission, the Synod of Bishops works according to a methodology based on collegiality, a concept which characterizes every stage of the synod process from the first steps of preparation to the conclusions reached in each synodal assembly. Briefly stated, the method of work alternates between analysis and synthesis, in consulting interested parties and decisions being made by competent authorities, according to a dynamic of feed-back which permits the continual verification of results and the making of new proposals. Each part of this process takes place within the climate of collegial communion. Already in the preparatory stage, the topic of the synodal assembly is the result of collegiality. The first official step in the process is to consult the Eastern Catholic Churches sui iuris, Episcopal Conferences, department heads of the Roman Curia and the Union of Superiors General for suggestions on possible topics for a synod. As a rule, in ordinary general assemblies this consultation is anticipated by an informal solicitation of the synod fathers in the closing days of the synodal assembly for their preference in the matter. However, in each case the bishops are asked to keep in mind the following criteria: a) that the topic have a universal character, that is, a reference and application to the whole Church; b) that the topic have a contemporary character and urgency, in a positive sense, that is, having the capability of exciting new energies and movement in the Church towards growth; c) that the topic have a pastoral focus and application as well as a firm doctrinal basis; d) that the topic have a feasibility; in other words, that it have the potential actually to be accomplished. The suggestions on a topic - which must be include reasons for the choice - are classified, analyzed and studied during a meeting of the Council of the General Secretariat of the Synod of Bishops. Afterwards, the Council submits the meeting's results, together with pertinent recommendations, to the Holy Father who makes the final decision on the topic for treatment in the synodal assembly. At the next meeting, the Council prepares an outline for developing and presenting the synod topic in the document called the Lineamenta. The drafting of this document represents the combined work of the Council members, theologians who have a certain expertise in the material to be treated in the synodal assembly, and the staff of the General Secretariat who coordinate the various efforts. After studying the text and making the necessary revisions, the Council drafts a final version which is submitted to the Holy Father for his approval. The document is then translated into the world's major languages and sent to the Church's episcopate for the purpose of generating at the local level study, discussion and prayer concerning the synod topic. The Lineamenta from the Latin word meaning "outline" is by its nature very broad in scope and is meant to elicit a broad range of observations and reactions. Though the first and authoritative recipients of the Lineamenta are obviously the bishops and the bishops' conferences, they have full liberty to broaden their basis of consultation. After gathering and summarizing suggestions, reactions and responses to the various aspects of the Lineamenta topic, the bishops prepare a report or official response to the questions proposed in the document, which is then sent to the General Secretariat by a certain date. After having received the above material, the Council of the General Secretariat - always with the help of specialists on the subject - proceeds to draft another document called the Instrumentum laboris, which will serve as the basis and reference-point during synodal discussion. This "working document", though rendered public, is only a provisional text which will be the object of discussion during the synod. The document is not a draft of the final conclusions but only a text which aims at helping to focus discussion on the synod topic. After subsequent submission and approval by the Holy Father the document is translated into the major languages and sent to the bishops and those members who will participate in the General Assembly. Since 1983 the Instrumentum laboris of a given synodal assembly has been made public so as to receive a wide circulation. The bishop- delegates and members read the document to familiarize themselves with the contents which will then be discussed at the synodal assembly. As a result of preparation work in the local Churches, based on the above-mentioned documents, i.e., Lineamenta and Instrumentum laboris, the bishops are thereby able to present to the synodal assembly the experiences and aspirations of each community as well as the fruit of the preliminary discussions of the episcopal conferences. Three phases characterize the Synod's working sessions: a. during the first phase, each member makes a presentation of the situation in his particular Church. This encourages an exchange of faith and cultural experiences on the synod topic and contributes an initial picture of the Church situation, which, nevertheless, needs greater development and refinement. b. In light of these presentations, the Rapporteur of the Synod formulates a series of points for discussion during the second phase, when all the synod members divide into small groups circuli minores - according to the various languages spoken. The reports of each one of these groups are read in the plenary session. At this time, the synod fathers are given the opportunity to pose questions to clarify the subjects expressed and are able to make comments. c. In the third phase, work proceeds in the small groups towards formulating suggestions and observations in a more precise and definite form, so that in the final days of the assembly a vote can be taken on concrete propositions. The synod fathers’ initial work in the small groups is to compose various propositions on the basis of the discussion in the synod hall and the reports of the small groups. In the small groups, the synod fathers can vote on a proposition with a "placet" (yes) or "non placet" (no). The propositions of the small groups are then taken by the General Rapporteur and Special Secretary and combined into an Integrated List of Propositions which is presented by the General Rapporteur in plenary session. Afterwards, the small groups again meet to discuss the propositions. At this time, the synod fathers can submit individual amendments for consideration by the group, which will be used in composing the collectively voted upon amendments to the propositions which are expected from each group. The General Rapporteur and the Special Secretary give consideration to these collective amendments and may or may not incorporate them in the final list of propositions, depending on their decision, which, in case of refusal, have to give the basis for their decision in a document called the Expensio modorum. The final list of propositions is then presented in plenary session, after which the booklet becomes the ballot where each synod father can vote for or against the proposition. At the end of a synodal assembly, the General Secretary oversees the work of archiving the material and drafting the report on the work of the synod for submission to the Holy Father. No established norm exists concerning the final document from the synodal assembly. At the conclusion of the first three synodal Assemblies (1967 and 1971 Ordinary General Assemblies and the 1969 Extraordinary General Assembly) the conclusions were submitted to the attention of the Pope with recommendations in response to problems expressed. Instead, after the 1974 Third Ordinary General Assembly the Holy Father himself, taking into account the synodal propositions and final reports, drafted the . A similar process was followed in the remaining Ordinary General Synodal Assemblies (1977, 1980, 1983, 1987, 1990, 1994, 2001, 2005), from which the following Apostolic Exhortations are associated respectively, Catechesi tradendæ, , Reconciliatio et pænitentia, , , , Pastores gregis and . At the conclusion of the Special Assembly for Africa (1994), the Holy Father promulgated the Post- Synodal Apostolic Exhortation which bore many positive results in pastoral initiatives on this continent. Subsequent to publishing a document on the impact and implementation of the Post-Synodal Apostolic Exhortation on the level of the local Church, attention was given to the feasability of a II Special Assembly. On 13 November 2004, Pope John Paul II announced the convocation of a II Special Assembly for Africa, which was later reconfirmed by the Holy Father, Pope Benedict XVI, in the Weekly General Audience of 22 June 2005. In May, 1997, the Post-Synodal Apostolic Exhortation for the Special Assembly for Lebanon (1995) was published during a papal trip to Lebanon as part of the celebration phase of the Special Assembly. On 23 January 1999 the Post-Synodal Apostolic Exhortation for the Special Assembly for America was promulgated by the Holy Father in Mexico at the Shrine of Our Lady of Guadalupe. On 6 November 1999 the Post-Synodal Exhortation for was signed by the Holy Father in Delhi, India. Since the 1987 Synod, the various Councils of the General Secretariat and the General Secretary have been collegially involved in the process leading to the publication of the Post-Synodal Apostolic Exhortation, the papal document coming from the synod. It is interesting to note the history and development of these Councils. Between the second and third synodal Assemblies, an advisory Council for the General Secretariat was formed, made up of 12 elected bishops and 3 papal appointees. Such a Council first met from 12-15 May 1970 and was intended to facilitate communication with episcopal conferences and the formulation of the agenda for the subsequent assembly. After this meeting, a general consultation of the bishops worldwide was begun for suggested topics for future Assemblies (such consultation now begins in the final days of an Ordinary General Assembly). Since that time the Ordinary Councils of the General Secretariat, elected from each synod in light of preparation for the following one, have become a permanent feature of the General Secretariat: - Second Ordinary Council (6.11.1971 - 27.09.1974) - Third Ordinary Council (26.10.1974 - 30.09.1977) - Fourth Ordinary Council (29.10.1977 - 26.09.1980) - Fifth Ordinary Council (25.10.1980 - 29.09.1983) - Sixth Ordinary Council (29.10.1983 - 1.10.1987) - Seventh Ordinary Council (30.10.1987 - 30.09.1990) - Eighth Ordinary Council (28.10.1990 - 2.10.1994) - Ninth Ordinary Council (29.10.1994 - 30.09.2001) - Tenth Ordinary Council (26.10.2001 - 2.10.2005) - Eleventh Ordinary Council (15.10.2005 - 5.10.2008) With the advent of continental or regional synodal assemblies, the Holy Father chose to form during the special assemblies post-synodal councils through election and papal appointment. As a result, in addition to the Ordinary Council, the General Secretariat has in existence the following Post- Synodal Councils from their date of institution. With the revision of the Ordo Synodi Episcoporum (2006), these councils are now called “Special Councils”: - Special Council for the Netherlands (31.01.1980) - Special Council for Africa (8.05.1994) - Special Council for Lebanon (14.12.1995) - Special Council for America (12.12.1997) - Special Council for Asia (14.05.May 1998) - Special Council for Oceania (11.12.1998) - Special Council for Europe (22.10.1999) Similarly, in the preparation of a Special Assembly, the Holy Father appointed a group of bishops, primarily from the continent and region under consideration, to form pre-synodal Councils. These Councils endured from the date of appointment until the first day of the synodal assembly. Therefore, the following is a listing of past pre-synodal councils along with their dates of existence: - Pre-Synodal Council for Africa (6.01.1989 - 10.04.1994) - Pre-Synodal Council for Lebanon (24.01.1992 - 26.11.1995) - Pre-Synodal Council for America (12.06.1995 - 16.11.1997) - Pre-Synodal Council for Asia (10.09.1995 - 19.04.1998) - Pre-Synodal Council for Oceania (7.06.1996 - 22.11.1998) - Pre-Synodal Council for Europe (9.02.1997 - 1.10.1999) As can be observed, the collegial methodology is operative from the very beginning (through the choice of topic), during the preparation (through the development of the topic in the Lineamenta) and the actual celebration of the Synod Assembly, to the publication of the document, which is the fruit and crowning-point of the synod itself. In this way, it can be said that the synod works as a collegial body through which, in the first stage, the faith and life experiences of the Christian communities are taken into account; later, in plenary sessions, these elements are recapitulated and enlightened by faith and then, in a spirit of communion, propositions are formulated which, from the Holy Father, who is the principle of unity in the Church, return to the particular Churches as the oxygenated blood returns to arteries to vivify the human body. So that this collegiality can fully realize its potential, it is necessary that a selfless spirit of collaboration exist among all those called upon to participate in the preparation of a synodal Assembly, particularly the Eastern Catholic Churches sui iuris and the Episcopal Conferences which gather the of the local Churches where the faith of the People of God is lived and experienced in all its vigor and richness. The principle way in which the collegial participation of the episcopal bodies receives concrete form is in their responses to the Lineamenta. The greater the number of episcopal bodies which respond, the more rich and varied will be the elements which, faithfully reflecting the life of the local Churches, constitute true reference points for both the drafting of the Instrumentum laboris, and the discussion in the synod hall during a synodal Assembly.

III SUMMARY OF THE SYNOD ASSEMBLIES

1. I Ordinary General Assembly

In Session: 29 September - 29 October 1967 Synod Fathers: 197Topic: “The Preservation and Strengthening of the Catholic Faith, its Integrity, its Force, its Development, its Doctrinal and Historical Coherence”

Pope Paul VI stated the goals for this First General Assembly: “... the preservation and the strengthening of the Catholic faith, its integrity, its force, its development, its doctrinal and historical coherence”. One result of the meeting was a recommendation by the bishops, in light of the rise of , a crisis of faith and erroneous theological opinions, to set up an international commission of theologians to assist the Congregation for the Doctrine of the Faith as well as to broaden a discussion on approaches to theological research. In 1969 Pope Paul VI established the International Theological Commission. The Synod also called for a revision of the Code of Law of 1917 in an attempt to make it more pastoral and more contemporary in tone and emphasis. The work was subsequently begun by Pope Paul VI and brought to completion under Pope John Paul II with the , in 1983, of the revised Code of . The greater role of Episcopal Conferences in the renewal of seminaries and in priestly formation was discussed and proposals submitted to the Pope. Certain procedures relating to mixed marriages, recommended by the Assembly, were approved by the Pope in 1970, and various aspects of liturgical reform were treated, many of which were implemented when the New Order of the Mass was approved and put into effect in 1969.

2. I Extraordinary General Assembly

In Session: 11 October - 28 October 1969 Synod Fathers: 146 Topic: “The Cooperation between the Holy See and the Episcopal Conferences”

This specially convoked General Assembly had as its agenda to seek and examine ways and means of putting into practice the collegiality of bishops with the Pope, a subject which gained much attention in the declarations on the Church formulated at the Second Vatican Council. This meeting opened the door to wider participation by the bishops with the Pope and each other in the pastoral care of the universal Church. The main emphasis of these sessions involved two basic points: 1. the collegiality of the bishops with the Pope; 2. the relation of Episcopal Conferences to the Pope and to individual bishops. Various recommendations were subsequently submitted to the Pope, three of which received immediate attention: 1. that the Synod meet at regular intervals, every two years (subsequently changed to every 3 years); 2. that the General Secretariat operate between Synodal sessions and organize these meeting; 3. that the bishops be permitted to suggest topics for the future assemblies.

Between the second and third Synodal assemblies, an advisory Council for the General Secretariat was formed made up of 12 elected bishops and 3 papal appointees. Such a Council first met from 12-15 May 1970 and was intended to facilitate communication with episcopal conferences and the formulation of the agenda for the subsequent assembly. After this meeting a general consultation of the bishops worldwide was begun for suggested topics for future assemblies. Such consultation now begins in the final days of a synodal Assembly. Since that time the Council of the General Secretariat, elected from each Synod in light of preparation for the following Synod, has become a permanent feature of the General Secretariat.

3. II Ordinary General Assembly

In Session: 30 September - 6 November 1971 (longest to date) Synod Fathers: 210 Topic: “The Ministerial Priesthood and Justice in the World”

In the course of their discussion the Synod Fathers praised priests worldwide for their dedication in their ministry to Word and as well as their pastoral work in the apostolate. At the same time, attention was given to various difficulties experienced by priests in the ministry. In addition, the Synod Fathers treated the subject of justice, stating the need to relate the Gospel to existing worldwide and local circumstances. In response they outlined an 8-point program for international action, and made recommendations that the Church on the local level foster education and ecumenical collaboration in the field of justice.

4. III Ordinary General Assembly

In Session: 27 September - 26 October 1974 Synod Fathers: 209 Topic: “Evangelization in the Modern World”

At this assembly the Synod Fathers re-emphasized the essential character of the Church and the duty of each member to bear witness to Christ in the world. In this context the popular issue of “liberation” was linked to the work of evangelization in seeking to free peoples and individuals from sin. The Synod Fathers’ recommendations and proposals submitted to the Pope, were used in the formulation of the Apostolic Exhortation “Evangelii nuntiandi” of 8 December 1975.

5. IV Ordinary General Assembly

In Session: 30 September - 29 October 1977 Synod Fathers: 204 Topic: “Catechesis in our Time”

The discussion of the Synod Fathers, which gave special attention to the catechesis of children and young people, resulted in a series of 34 proposals or “Propositions” and over 900 suggestions regarding the subject. Six general areas were treated in the these recommendations: the importance of catechetical renewal, the nature of true catechesis, the persons involved in catechesis, the ongoing need of catechesis for all Christians, the means or channels of catechesis and the special aspects affecting catechesis. On this occasion the Synod Fathers issued for the first time a Synodal statement entitled A Message to the People of God, in which the Synod Fathers pointed out that Christ is the center of and, therefore, of catechesis. At the same time, they emphasized that all Christians have the responsibility of bringing Christ to the world. Shortly after the conclusion of this Synod, Pope John Paul II issued the Apostolic Exhortation “” of 17 October 1979, which utilized a great many of the Synod Fathers’ insights and proposals.

6. Special Assembly for the Netherlands

In Session: 14 - 31 January 1980 Synod Fathers: 19 Topic: “The Pastoral Situation in the Netherlands”

The then-designated “Particular Synod for the Netherlands” or “Dutch Synod” as it was popularly known, is, according to the revised Code of Canon Law (cf. canon 345), subsequently promulgated in 1983, the first Special Assembly of the Synod of Bishops. This synodal gathering, held in Rome, treated the Vatican II concept of mystery of Church communion and its practical implications, both local and universal, centering on the figure of the bishop as “Teacher of the Faith” and “ of Souls”, both in his diocese and in the Episcopal Conference. At its conclusion the assembly adopted resolutions pertaining to the ministerial priesthood, religious life, the participation of the laity in the mission of the Church, the sacraments, the Eucharist and Confession, liturgy, catechesis and , all based on the teachings of the Second Vatican Council. A specially-formed Council instituted at the end of this synodal assembly periodically meets with the General Secretariat to continue to assess the pastoral situation and to promote the implementation of the Synod resolutions. Though technically still in existence, this Council has not had a meeting since 10-11 November 1995.

7. V Ordinary General Assembly

In Session: 26 September - 25 October 1980 Synod Fathers: 216 Topic: “The Christian Family”

A reaffirmation of the Church’s teaching on the indissolubility of marriage and the contents of the Humanae vitae was central to the work of this Synod. In the course of their work the Synod Fathers produced a written message entitled, A Message to Christian Families in the Modern World, and proposed a Charter for the Rights of the Family which Pope John Paul II subsequently acted upon, on 22 October 1983. From the discussion and proposals of the assembly the Pope issued the Apostolic Exhortation “Familiaris consortio” of 22 November 1981.

8. VI Ordinary General Assembly

In Session: 29 September - 29 October 1983 Synod Fathers: 221 Topic: “Penance and Reconciliation in the Mission of the Church”

The synodal assembly and theme coincided with the “extraordinary” Holy Year proclaimed by the Holy Father to commemorate the 1950th year of the Redemption of the World through the Death of Christ. At this time the Synod Fathers discussed related matters, emphasizing the need of applying the fruits of Christ’s redemption to a person’s life and, as a result, to society. In a statement issued by the assembly the Synod Fathers called the world to “reconciliation” and proclaimed “the Church as a Sacrament of reconciliation and a sign of the mercy of God toward the sinner”. The Synod Fathers’ work during the Synod served as the basis for the Post-Synodal Apostolic Exhortation “Reconciliatio et paenitentia” of 2 December 1984, which for the first time was designated as a “Post-Synodal” document.

9. II Extraordinary General Assembly

In Session: 24 November - 8 December 1985 Synod Fathers: 165 Topic: “The Twentieth Anniversary of the Conclusion of the Second Vatican Council”

Specially convened by Pope John Paul II (cf. canon 345), the purpose of this synodal assembly was to commemorate the occurrence of the Second Vatican Council and to assess the state of Church renewal. According to statute the Synod brought together all the presidents of the over 100 Episcopal Conferences worldwide and various other persons. The discussions centered on the documents of the Second Vatican Council and their implementation in the Church around the world. At this session the Synod Fathers produced a Final Report (Relatio finalis), issued at the closing session, along with a Nuntius or Message to the People of God. Responding to the proposal from the Synod Fathers at this assembly, the Holy Father authorized the compilation and publication of The Catechism of the Catholic Church, released in 1992. At the same time, it “... called for a fuller and more profound study of the theological and, consequently, the juridical status of episcopal Conferences, and above all of the issue of their doctrinal authority, in light of no. 38 of the conciliar Decree Christus Dominus and canons 447 and 753 of the Code of Canon Law (Final Report, II, C, 8, b),” which was addressed in John Paul II’s Apostolic Letter “Motu proprio” on the Theological and Juridical Nature of Episcopal Conferences (21 May 1998), 7.

10. VII Ordinary General Assembly

In Session: 1 - 30 October 1987 Synod Fathers: 232 Topic: “The Vocation and Mission of the Lay Faithful in the Church and in the World”

Through a consideration of the concepts of vocation (“being”) and mission (“doing”) in the Vatican II context of Church communion, the Synod Fathers sought to emphasize the distinctive nature of the lay faithful in the Church’s life, in their sharing or communion in holiness and the Church’s work of evangelization in the world, in virtue of their secular character. Because of the topic, this Synod witnessed a significant presence of lay persons as Auditors, who were called upon to address the general assembly and share insights in the Small Groups. For the first time, a lay woman and man were appointed as Adjunct Special Secretaries. The information resulting from this Synod, particularly the 54 propositions of the General Assembly, were used in the formulation of the Post- Synodal Apostolic Exhortation “Christifideles laici” of 30 December 1988.

11. VIII Ordinary General Assembly

In Session: 30 September - 28 October 1990 Synod Fathers: 238 Topic: “The Formation of Priests in Circumstances of the Present Day”

Taking into consideration the work of the Second Ordinary General Assembly of the Synod of Bishops (1971) which gave a theological treatment to the priesthood and its implications in the priestly ministry, this Synod was more pastoral in tone, centering upon priestly formation and the “person” of the priest himself, both religious and diocesan, before and after . Notable in the sessions was the general accord of the Synod Fathers in their discussion and treatment of the subject. At the Synod’s conclusion the Synod Fathers offered 41 propositions to the Holy Father which were used, along with other information resulting from the Synod process, in the preparation of the Post-Synodal Apostolic Exhortation “Pastores dabo vobis” of 25 March 1992. On 25 October, during the 28th Congregation, His Excellency Most Rev. Emilio Eid, Auxiliary Bishop of of the Maronites and Vice-President of the Commission for the Revision of the Code of Canons for the Eastern Churches gave a presentation on the revised Code and distributed a copy to the Synod Fathers and other participants.

12. I Special Assembly for Europe

In Session: 28 November - 14 December 1991 Synod Fathers: 137 Topic: “So That We Might Be Witnesses of Christ Who Has Set Us Free”

On 22 April 1990 during an Apostolic Visit to Velehrad, Czechoslovakia, the site of the tomb of St. Methodius, co-patron of Europe with Saints Cyril and Benedict, the Holy Father announced his desire to convoke a Special Assembly for Europe of the Synod of Bishops so as to discern the kairos of the situation created by the great changes taking place in Europe and to consider the role of the Church in the efforts on the continent towards renewal and reconstruction. The special nature of the Synod and its brief preparation period required various modifications to Synod procedure, e.g., instead of the Lineamenta and Instrumentum laboris documents, a brief guide to reflection (Itinerarium) and a synopsis (Summarium) were prepared; special criteria were devised for episcopal delegates so as also to give substantial representation bishops from Central and Eastern Europe, etc. One of the noteworthy events in the preparation was a pre-Synodal symposium sponsored by the Pontifical Council for Culture which gathered intellectuals from both eastern and in a common reflection on the Synod topic. Likewise, representatives from the Orthodox Church and major Christian communities in Europe were invited in a spirit of ecumenism to participate for the first time in a synodal Assembly as “fraternal delegates”. The work of the special assembly culminated in the publication of a Declaratio (Statement), in which the Synod Fathers outlined a program for the new evangelization of Europe and made an appeal for universal solidarity among all European citizens. Subsequently, a group of members from the special assembly was appointed to devise ways of implementing the conclusions of the Declaration through a strengthening of the Concilium Conferentiarum Episcopalium Europae (CCEE) in light of the present circumstances.

13. I Special Assembly for Africa

In Session: 10 April - 8 May 1994 Synod Fathers: 242 Topic: “The Church in Africa and Her Evangelizing Mission Towards the Year 2000: ‘You Shall Be My Witnesses’ (Acts 1, 8)”

On 6 January 1989 the Holy Father announced his intention to convene this Special Assembly and appointed a Pre-Preparatory Commission, made up primarily of members of the African episcopate. The following June, this group was expanded to constitute the Council of the General Secretariat, and entrusted with helping prepare for the synodal Assembly. In conjunction with the meeting of representatives of the African episcopate in Lomé, Togo, July, 1990, the Lineamenta document “outlining” the Synod topic was published, beginning a period of prayerful reflection on the local level. The responses from the local Churches were used in formulating the Special Assembly’s “working paper” or Instrumentum laboris, released during the Holy Father’s Ninth Pastoral Visit to Africa, Kampala (), February, 1993. With this document as a point of reference, the Synod Fathers discussed in the month long session the general topic of evangelization from the following perspectives: 1. Proclamation of the Message; 2. ; 3. Dialogue; 4. Justice and Peace; 5. Means of Social Communication. In addition to the lively and in-depth discussion of the topic during the various phases of Synodal activity, a highlight of the Special Assembly were the opening and closing ceremonies which incorporated many elements from liturgical traditions in Africa. The resulting documentation includes a lengthy Message to the People of God, released at the conclusion of the Special Assembly, and the Post-Synodal Apostolic Exhortation “Ecclesia in Africa” of 14 September 1995, signed and presented to the Church in conjunction with the Synodal visit to Africa by the Holy Father, 14-20 September 1995, for the Special Assembly’s celebration phase.

14. IX Ordinary General Assembly

In Session: 2 - 29 October 1994 Synod Fathers: 245 Topic: “The Consecrated Life and Its Role in the Church and in the World”

On 30 December 1991, the Holy Father announced the convocation of a synodal Assembly to consider the topic of consecrated life. Some saw it as a logical completion of the treatment of the states of life in the Church begun in the previous two Ordinary Assemblies on the laity and the priesthood respectively. The period of prayer and reflection prior to the synodal Assembly was particularly fruitful, eliciting a widespread exchange not simply within the institutes of consecrated life and the societies of apostolic life, but also within national and international bodies, not to mention various individual and group initiatives with the Church’s hierarchy and various departments of the Roman Curia. The Synod Fathers touched on a vast number of subjects associated with the topic and listened attentively to the many interventions made by the great number of auditors. Particularly noteworthy during this Synodal gathering was the number of Synod Fathers members from religious congregations, the appointment of a woman and man religious as Adjunct Special Secretaries, as well as the significantly increased number of women and men from the consecrated life as Experts and Auditors. The Post-Synodal Apostolic Exhortation “Vita consecrata” was published on 25 March 1996.

15. Special Assembly for Lebanon

In Session: 26 November - 14 December 1995 Synod Fathers: 69Topic: “Christ is Our Hope: Renewed by His Spirit, in Solidarity We Bear Witness to His Love”

Because of the particular needs of the Church in Lebanon created by the prolonged situation of war, the Holy Father announced on 6 June 1991 his intention to convoke a Special Assembly of the Synod of Bishops for Lebanon. After subsequent initial meetings with the Patriarchs of the Oriental Churches in Lebanon, a ten-member Council, representing the 6 sui juris Catholic Churches in Lebanon, was appointed in January, 1992 to render assistance in the required preparatory work. At the same time, a Lebanese bishop was also designated as an on-site coordinator. The Lineamenta of the Special Assembly was made public on 13 March 1993, beginning the phase of prayer and reflection on the Synod topic by the local and various Church bodies in Lebanon, a period which lasted until 1 November 94. The responses to the Lineamenta were incorporated in the Instrumentum laboris, the Special Assembly’s working document, which served as the point of reference during the synodal Assembly. On 12 December, an annotated version of the Code of Canons of the Oriental Churches, published under the auspices of the Pontifical Council for the Interpretation of Legislative Texts, was distributed to the synod fathers. On 10 May 1997 the Post-Synodal Apostolic Exhortation “Une Espérance nouvelle pour le Liban” (“A New Hope for Lebanon”), was published during a papal visit to Lebanon for the celebration phase of the Special Assembly. An Arab translation of the document, prepared by the Assembly of Patriarchs and Bishops in Lebanon (A.P.E.C.L.), was subsequently published in 1998. The Post- Synodal Council, resulting from this special assembly, continues to hold meetings to evaluate the impact and implementation of the Post-Synodal Apostolic Exhortation in Lebanon. In this regard, a report was prepared and mailed in 2003 to the hierarchy of Lebanon, the heads of the Dicasteries of the Roman Curia, the Patriarchs, Major Archbishops and Metropolitans of the Eastern Churches sui iuris, the presidents of the episcopal conferences worldwide and other interested parties. Since then, the Special Council has met periodically to assess the situation in Lebanon.

16. Special Assembly for America

In Session: 16 November - 12 December 1997 Synod Fathers: 233 Topic: “Encounter with the Living Jesus Christ: the Way to Conversion, Communion and Solidarity in America”

In the Apostolic Letter Tertio millennio adveniente, the Holy Father made known his desire to continue the Synodal movement on the continental level, beginning with the Special Assemblies for Europe (1991) and Africa (1994), and to convene special Synodal assemblies, including the Special Assembly for America, as part of the program leading to the celebration of the Jubilee Year 2000. On 12 June 1995, a Pre-Synodal Council was appointed to collaborate in the preparations of the special assembly. With its assistance, the Lineamenta was published on 3 September 1996 and the Instrumentum laboris on 10 September 1997. During the assembly, the Synod Fathers took into consideration the various features of Church life and society on the American continent and sought the best ways and means of allowing the people of America to encounter Jesus Christ. In this regard, they discussed the relation between the Gospel and culture and the main concepts of conversion, communion and solidarity in meeting the great challenges of contemporary society on the continent. At the conclusion of the special assembly the Synod Fathers published the customary Nuntius or “Message to the People of God”. A Post-Synodal Council, elected during the assembly, met on various occasions to evaluate the results of the Synod and to offer assistance to the Holy Father in drafting the Post-Synodal Apostolic Exhortation “Ecclesia in America” of 22 January 1999, which was promulgated by the Holy Father, 23 January 1999, during the celebration phase of the special assembly in Mexico City, Mexico. On the following day, many Synodal participants from all parts of the continent were present for the Eucharistic Liturgy celebrated in the Shrine of Our Lady of Guadeloupe. Subsequently, the Post-Synodal Council has met at various times to evaluate the implementation of the document and to offer encouragement to the bishops in their initiatives on the continent in response to the post-Synodal document. In 2002, a Report in this matter was prepared and sent to each member of the hierarchy in America, the heads of the dicasteries of the Roman Curia, the Patriarchs, Major Archbishops and Metropolitans of the Eastern Churches sui iuris, the presidents of the episcopal conferences worldwide and other interested parties. The Special Council meets periodically to continue to discuss the priority issues on the continent set forth in the Report.

17. Special Assembly for Asia

In Session: 19 April - 14 May 1998 Synod Fathers: 191 Topic: “Jesus Christ the Savior and His Mission of Love and Service in Asia: ‘...That They May Have Life, and Have it Abundantly’ (Jn 10,10)”

In the Apostolic Letter Tertio Millennio Adveniente, the Holy Father announced his intention to call special synodal assemblies on the continental level as part of the preparatory program leading to the Jubilee Year 2000. On 10 September 1995, the Holy Father established the Pre-Synodal Council for the Special Assembly for Asia made up primarily of cardinals, archbishops and bishops from Asia. Part of their task was to assist the General Secretariat in the drafting of the Lineamenta released on 3 September 1996 and the Instrumentum laboris published on 13 February 1998. During the Special Assembly, the Synod Fathers, keeping in mind that the Church is a small but vibrant flock on a Asian continent where the Great Religions of the World are present, focused their attention on the uniqueness of the person of Jesus as Savior and His gift of abundant life in the context of the Church’s program of a new evangelization. Of particular concern was how the Church, in a concrete pastoral plan, can continue the Lord’s mission of love and service in Asia. At the conclusion, the Synod Fathers published a Nuntius or Message to the People of God which treated various points of the Synodal topic. A Post-Synodal Council resulted from the synodal assembly. Subsequently having met at various intervals in the wake of the assembly, this Council offered assistance in analyzing the special assembly’s recommendations and contributed to the drafting of the Post-Synodal Apostolic Exhortation “”, which was signed by the Holy Father on 6 November 1999 in the Cathedral, during the Synod’s celebration phase, 5-8 November 1999, in , India. Since that time, the Post-Synodal Council had met periodically to evaluate the distribution and implementation of the document in the Church in Asia. In 2002, a report was prepared and mailed to each member of the hierarchy on the Asian continent, the heads of the dicasteries of the Roman Curia, the Patriarchs, Major Archbishops and Metropolitans of the Eastern Churches sui iuris, the presidents of the episcopal conferences worldwide and other interested parties. The Special Council continues to meet periodically to continue to discuss the priority issues on the continent set forth in the report.

18. Special Assembly for Oceania

In Session: 22 November - 12 December 1998 Synod Fathers: 117 Topic: “Jesus Christ and the Peoples of Oceania: Walking His Way, Telling His Truth, Living His Life”

The Special Assembly for Oceania was the third continental or regional synodal assembly to be held in the series announced by the Holy Father in the Apostolic Letter Tertio Millennio Adveniente as part of the preparation for the Jubilee Year 2000. On 7 June 1996 the Holy Father appointed the Pre-Synodal Council made up primarily of bishops from Oceania. In a series of meetings held in Rome and Wellington, , this Council offered assistance in drafting the Lineamenta, establishing criteria for participation, and finalizing the Instrumentum Laboris. A unique feature of this synodal Assembly was the fact that all bishops of the region were to participate as ex officio members. To ease travel difficulties and limit the absence of the bishops from their local Churches, arrangements were made to hold the customary ad limina visits in conjunction with the special assembly. Despite the great difference in pastoral situations in the region, many common concerns emerged in the course of Synod work, e.g., inculturation of the Gospel, renewed attention to catechetics and formation, the revitalization of the faith of believers, pastoral care of youth, migrants and native peoples, etc., all of which converged in a concentration on the person of Christ, the way, the truth and the life. On 11 December, the members of the Special Assembly elected a Post-Synodal Council, to which the Holy Father appointed three members. This Council held a number of meetings to discuss the outcome of the special assembly and to offer assistance to the Holy Father in drafting the Post- Synodal Apostolic Exhortation “”, promulgated 22 November 2001 at an important, historic ceremony in the Vatican during which the document was simultaneously transmitted on the internet to all the dioceses of the region. Ecclesia in Oceania thus became the first papal document to be transmitted by internet in the computer age. In 2003, the Post-Synodal Council met to begin the process of evaluating the impact and implementation of Ecclesia in Oceania in the region, resulting in a report which was sent to the Bishops in Oceania and shared with the Universal Church in 2006. At its February meeting in 2008, the Council members made the decision to hold its next meeting in Australia, in conjunction with the Plenary Assembly of the Federation of the Catholic Bishops Conferences of Oceania in May, 2010.

19. II Special Assembly for Europe

In Session: 1 - 23 October 1999 Synod Fathers: 117 Topic: “Jesus Christ, Alive in His Church, Source of Hope for Europe”

The Second Special Assembly for Europe was the last in the series of continental Synodal assemblies which were convoked by the Holy Father in his Apostolic Letter Tertio millennio adveniente as part of the preparation for the Jubilee Year 2000. Notwithstanding the fact that the First Special Assembly for Europe took place in 1991, less than a decade ago, new social and cultural situations, existent on the continent in the wake of political changes in the East, have created pastoral challenges which make particularly opportune the convocation of a Second Special Assembly for Europe. On 9 February 1997 the Holy Father appointed the Pre-Synodal Council to assist in the preparation of this synodal assembly, which, with the help of theologians from Europe and the staff of the General Secretariat, published the Lineamenta (Spring, 1998) and the Instrumentum Laboris (21 June 1999) of the Special Assembly. In the course of the Second Special Assembly, the Synod Fathers gave attention to the various realities in the Church in Europe and the particular historic moment in the project towards unifying the continent. The topic of Jesus Christ, alive in his Church, dominated the synodal discussion on the cultural roots of the continent, while, at the same time, serving as the source of hope in the building of a new Europe on the foundation of faith. The Post-Synodal Council, elected during the Assembly, held various meetings to analyze the outcome of the synod and to contribute to the drafting of the Holy Father’s Post-Synodal Apostolic Exhortation “” which was promulgated in the Vatican, 28 June 2003, during Evening Prayer beginning the Solemnity of the Apostles Peter and Paul. Subsequently the Post-Synodal Council, to evaluate the impact and implementation of Ecclesia in Europa in the continent, drafted a questionnaire which was sent to the episcopal conferences and continental organizations in Europe. The responses to this questionnaire were used to evaluate some aspects of the Church’s mission in Europe.

20. X Ordinary General Assembly

In Session: 30 September - 27 October 2001 Synod Fathers: 247 Topic: “The Bishop: Servant of the Gospel of Jesus Christ for the Hope of the World”

In preparation for the Tenth Ordinary General Assembly, the Ninth Ordinary Council of the General Secretariat, in a series of periodic meetings assisted in the consultation process to determine the Synodal topic and collaborated in the composition of the Lineamenta which was sent on 16 June 1998 to the bishops throughout the world and those customarily contacted for official responses. The responses were subsequently analyzed and included in the Council’s work of drafting the Instrumentum laboris which was released on 1 June 2001. During the synodal assembly the Synod Fathers focused on the person and role of the bishop in his diocese at the beginning of the Third Millennium. On 26 October 2001, the synodal assembly elected members to the Tenth Ordinary Council of the General Secretariat to which the Holy Father appointed three members. In subsequent meetings, this Council analyzed the material which came from the synod process, especially the synod’s Propositiones, so as to offer assistance to the Holy Father in his drafting the Post-Synodal Apostolic Exhortation “Pastores Gregis”, promulgated 16 October 2003, in conjunction with the 25th Anniversary of the Holy Father’s election.

21. XI Ordinary General Assembly

In Session: 2 - 23 October 2005 Synod Fathers: 258 Topic: The Eucharist: Source and Summit of the Life and Mission of the Church

On 29 November 2003, taking into consideration the opinion of the members of the Tenth Ordinary Council of the General Secretariat of the Synod of Bishops, based on the consultation of the episcopal conferences worldwide and the other parties concerned, Pope John Paul II decided to convoke the Eleventh Ordinary General Assembly to treat the topic of the Eucharist. That the Pope’s choice came briefly after the publication of his encyclical on the same subject deserves attention. This synodal assembly was convoked to provide the Pope with the pastoral reflections of the world’s bishops on a subject vital to the life and mission of the Church. The Lineamenta, composed by the Tenth Ordinary Council of the General Secretariat with the assistance of theologians, was sent to the episcopal conferences, the Eastern Churches sui iuris, the heads of the dicasteries of the Roman Curia, the Union of Superiors General and other concerned parties on 31 March 2004. At a subsequent meeting the Council analyzed the responses to the questions in the Lineamenta and, again with the help of experts, drafted the Instrumentum Laboris, which was made public on 7 July 2005. After his election, Pope Benedict XVI reconfirmed the dates of the synodal assembly and, at the same time, approved the following innovations in synodal procedure: a reduction of the length of the synodal assembly to three weeks; an hour of open discussion, during the intervention phase, at the conclusion of the evening plenary sessions; an electronic vote by the members - in addition to the customary written ballot - on the Propositiones or synodal recommendations; and the release to the public pro hoc vice of an Italian translation of the Propositiones. A special session was held to commemorate the 40th anniversary of the institution of the Synod of Bishops, during which various synod fathers spoke on the theological, juridical and historical aspects of the synod. Subsequently, these presentations, along with reference material on synodal assemblies, were published in a book entitled Il Sinodo dei Vescovi: 40 Anni di Storia (“The Synod of Bishops: 40 Years of History”) by the Lateran University Press. The official documentation resulting from this synodal assembly includes a Message to the People of God (Nuntius), composed during the assembly and approved by the Synod Fathers, and the Holy Father’s Post-Synodal Apostolic Exhortation “Sacramentum Caritatis” of 22 February 2007.

22. XII Ordinary General Assembly

In Session: 5 - 26 October 2008 Synod Fathers: 253 Topic: The Word of God in the Life and Mission of the Church

On 6 October 2006, Pope Benedict XVI announced his decision to convoke the Twelfth Ordinary General Assembly to treat the topic of “The Word of God in the Life and Mission of the Church”. This Synod was intended to be in continuity with the 2005 Synod on the Eucharist and to set forth the intrinsic connection between the Eucharist and the Word of God in the life and mission of the Church. In its preparation phase, the Council members, with the assistance of experts, drafted the customary Lineamenta, released on 27 April 2007, which gave preliminary guidelines on the topic and contained a series of questions for discussion and prayer at the local level. At later meetings the Council analyzed the responses to the questions in the Lineamenta, submitted to the General Secretariat, along with observations submitted by various groups and individuals, and drafted the Instrumentum laboris, which was made public on 12 June 2008. This synod assembly was the first to take place after the revision of the Ordo Synodi Episcoporum, approved by the Holy Father on 29 September 2006, acceding to the counsel of the General Secretariat of the Synod of Bishops on the opportuneness of updating the statutes to conform to the present Code of Canon Law and The Code of Canons of the Oriental Churches. A distinctive feature of this synodal assembly was its occurrence during the Pauline Year, beginning 29 June 2008. In commemoration, the opening liturgy of the synod was celebrated in the Papal Basilica of St. Paul Outside the Walls. At the same time, given the topic under discussion, a Rabbi was invited for the first time to address the synod fathers and participants. This synodal assembly equally witnessed for the first time the presence of His Holiness, Bartholomew I, Ecumenical Patriarch of Constantinople, who addressed the synod participants during a Service in the Sistine Chapel. As at the Eleventh Ordinary General Assembly, the 55 Propositiones, resulting from the collegial work of the Synod Fathers, were released to the public pro hoc vice in an Italian translation. At the synod’s conclusion, the members also issued a Message to the People of God (Nuntius). At present, the Church is eagerly awaiting the publication of the Holy Father’s Post-Synodal Apostolic Exhortation, which will present the richness of reflection and discussion, not simply at the synodal assembly but throughout the synod process.

23. II Special Assembly for Africa

In Session: 4 - 25 October 2009 Synod Fathers: 244 Topic: The Church in Africa in Service to Reconciliation, Justice and Peace: “You are the salt of the earth ... You are the light of the world” (Mt 5: 13, 14)

On 13 November 2004, during the Symposium of the Bishops of Africa and Europe, held in Rome, Pope John Paul II, “welcoming the desire of the Special Council for Africa”and responding to “the hopes of the African pastors,”announced the convocation of the Second Special Assembly for Africa. The Holy Father, Pope Benedict XVI, in his weekly General Audience on 22 June 2005, reconfirmed this decision. Subsequent to the initial announcement of a II Special Assembly and in collaboration with the Special Council for Africa, the Holy Father, Pope Benedict XVI, formulated the synod topic: “The Church in Africa in Service to Reconciliation, Justice and Peace. ‘You are the salt of the earth ...You are the light of the world’ (Mt 5: 13, 14)”. With the assistance of experts, the Council then proceeded to draft the Lineamenta, presenting the topic and containing a series of questions for discussion and prayer on the local level, which was made public on 27 June 2006. The Responses to the Questions were subsequently sent to the General Secretariat for use in composing the Instrumentum laboris, the document containing the agenda for the synodal assembly. The Holy Father, Pope Benedict XVI, personally consigned the document on 19 March 2009 to the presidents of the episcopal conferences of Africa, during his Apostolic Visit to Cameroon and Angola. Given the nature of a continental assembly and to ensure maximum engagement of the members, the Special Council for Africa devised special criteria for participation, which, after having received papal approval, were used by the Episcopal Conferences in Africa in electing members to the Special Assembly, in addition to those who participating by reason of their office and by papal appointment. In the course of the Second Special Assembly, the synod fathers gave attention to the various realities in the Church on the African continent, particularly reconciliation, justice and peace so that the Church might respond to her mission of being “the salt of the earth and the light of the world” in social, cultural and religious areas. Through her ministry of reconciliation, the Church is called to establish peace and foster justice and thus contribute to the promotion and development of all peoples in Africa. The first synodal assembly, in calling the Church on the continent to renewed dynamism and hope, came to be known as the Synod of Resurrection and Hope; the second, in its concentration on the Church’s mission, is increasingly being called the synod of a New Pentecost. The synodal assembly approved a Final Message, which was both an appeal and a source of encouragement in the Church’s mission in Africa, as well as 57 Propositiones or Proposals for submission to the Holy Father, in which the synod fathers sought to pastorally address the various issues discussed during the assembly. The Post-Synodal Council, elected during the Assembly, has held various meetings to analyze the outcome of the synod and to contribute to the drafting of the Holy Father’s Post-Synodal Apostolic Exhortation.

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THE SYNOD CHAPEL

The design and furnishings of the synod chapel are meant to communicate and celebrate the theological concepts of communion and collegiality underlying the Synod of Bishops which meets in assembly, cum Petro et sub Petro. Therefore, the episcopal college figures greatly in the artistic design and appointments of the chapel, drawing particular inspiration from two major Biblical passages, Acts 2:1-4 and John 20:19-29, which both treat the bestowal of the Holy Spirit on the apostles gathered together. Though the Church was mystically begotten at the crucifixion of Christ, coming forth, as St. Augustine mentions, like the new Eve from the side of the New , the Church has consistently taught that the Church’s initial venture into the world was accomplished on the day of Pentecost, when the Holy Spirit descended in tongues of fire upon the apostles, gathered with Mary, the Mother of Jesus, in the Upper Room or Cenacle. Since this is a particularly powerful event in the life of the episcopal college as a group, and thereby the Church, the design of the chapel wishes to re-create visually the experience of Pentecost (cf. Acts 2:1-4). The oval stained glass window in the ceiling portrays the Holy Spirit as a dove on a triangular golden field to recall the Blessed , the source of communion in the episcopate and in the Church as a whole. The movement of the glass in various tones of red, yellow and orange highlights the outpouring of the Spirit in tongues of fire which made the apostles eloquent witnesses to Christ. Fire’s property of light and heat also corresponds to enlightenment (wisdom) and strength (zeal), elements which characterised the mission of Peter and the apostles. The Holy Spirit continues as the dynamic force in the pastoral mission of the Pope and the episcopal college, particularly in the celebration of the synod. According to Biblical evidence, the Cenacle or Upper Room, the site of the outpouring of the Holy Spirit as seen above, was also the room in which Jesus celebrated the Passover meal at which he instituted the Sacraments of the Priesthood and the Eucharist. The setting of the Cenacle, therefore, becomes symbolic not only of the shared episcopal dignity but the principle of its unity. These concepts of communion and collegiality are communicated in the furnishings positioned directly beneath the Holy Spirit window: a central kneeler recalls the Holy Father, Successor of St. Peter, surrounded by benches and kneelers to symbolize the eleven remaining apostles. The configuration of the chairs in an oval as opposed to a standard consecutive “line-up” of benches or chairs, beginning at the and sweeping towards the front of the chapel, assists in highlighting the unitive action of the college gathered “in and around Peter.” At the same time, all - including the spectator - are drawn to the and tabernacle towards an encounter with the mystical Christ, present in the Eucharist, who, in the Easter apparition to the episcopal college, recorded by St. John, stands in the midst of the college, and “breathes forth” or imparts his Holy Spirit (cf. Jn 20: 19-29), giving them authority and power as bishops. The two bronze statues of Sts. Peter and Paul, in the niches at the rear of the chapel, are symbolic of the universality of the Church and the vocation of the episcopate. The above theme is reinforced in the artwork on the glass door at the chapel’s entrance: a central mitre bearing the apostolic keys to signify Peter, surrounded by eleven mitres, as if to announce the chapel’s theme. The mitres are drawn together in a circle to indicate their unity as a college through the gift of Trinitarian communion. To continue the theme of the collegiality and communion of the apostolic college, the altar is suggestive of the prow of a boat, turning up waves. The contains many passages in which a boat provides the setting for significant experiences for the apostles as a group or college. - After Jesus calms the winds and the sea, the apostles, gathered in a boat, first receive the revelation that Jesus is more than a mere man. They marvel, “Who then is this, that he commands even wind and water, and sea obey him?” (cf. Matt 8:23-27; Lk 8:22-25: Mk 4:37-41). - Jesus has the apostles get into a boat so that he can be alone with them to teach them (cf. Mk 6:32). - Following the multiplication of the loaves and fish, Jesus sends the apostles out in a boat on the Sea of . Even though the Lord spends the night in prayer on the hilltop, the apostles are never out of his sight. As a storm arises, Jesus approaches them walking on the water with the words, “It is I; do not be afraid.” After they take him into the boat, it immediately reaches land and the apostles remain perplexed, because - as Mark recounts - they did not understand the significance of the multiplication of the loaves and fish (cf. Jn 6:16-21; Matt 14: 22-27; Mk 6:45). The boat has special meaning not just for the apostolic college but for the person of Peter. - In the series of Easter apparitions, it is from Peter’s boat that the apostles (Peter, James, John, Thomas, Bartholomew, and two others), after catching a huge draught of fish, recognize the Risen Christ along the seashore (cf. Jn 21:1-8). - Jesus preaches from a boat, presumably Peter’s, to the crowd of people on the shore (cf. Matt 13:2; Mk 3:9; 4:1). - Peter’s faith is confirmed by Christ, in front of the other apostles, after Christ bids him to walk towards Him on the water. In the wake of this incident, the apostles worship the Lord and exclaim, “Truly you are the Son of God” (cf. Matt 14:28-33). - In another post-Resurrection episode, it is from Peter’s boat that the apostles lower their nets, at Jesus’ request, and catch the miraculous draught of fish. Peter then is the one who drags the net ashore full of fish (cf. Jn 21: 4-11), symbolic of the Church. In addition to the above associations, a boat also has Eucharistic significance in relation to the apostolic college and thus reinforces the use of this symbol as the base of the altar of reservation of the Blessed Sacrament. - After the multiplication of the loaves and fish, Jesus sets out with his apostles in a boat, during which he relates his discourse “on the leaven of the Pharisees”(Matt 16: 5-12; Mk 8:14). - A particularly significant biblical reference to the Eucharist comes from Mark’s gospel. Following the multiplication of the loaves and fish, a prefigurement of the Eucharist, the scriptures say that the apostles did not bring any bread with them, just “one loaf” (cf. Mk 8:14). The implication is that Jesus is the “one loaf” or Bread from heaven. In this instance, Jesus seeks to draw out of them the meaning of the miracle of the loaves and fish as well as his words and teaching on the Eucharist at this miraculous event. The boat is also used as the symbol of the entire Church, oftentimes referred to as the “Bark of Peter.” In this sense, the crucifix conveniently completes the mast to Peter’s humble fishing boat. The movement of the sculpture, including the shroud-like pieces of cloth in the rear - a hearkening to the shroud and resurrection - is a further association with the work of the Holy Spirit, who provides the “wind” for the sails of Peter’s Bark, always moving the Church ahead in time towards the Lord, in fulfilment of the promise. The simple bronze tabernacle bears the customary shafts of wheat and grapes for the Eucharist. Fish, indicative of Peter the fisherman and the mission of the apostles as “fishers of men” (Matt 4:19; Mk 1:17) are also on the tabernacle, candlesticks and sanctuary lamp. The fish is also the ancient symbol of Christ, drawn by using the Greek word, ΙΧΘγΣ, meaning fish, as an acronym for the phrase: “Jesus Christ, Son of God Saviour”. The Stations of the Cross, crafted in mother-of-pearl in Palestine, recall the following of Christ, the vocation which the bishops share with every Christian in the Church. The Marian statue, entitled Our Lady of Hope, is reminiscent of Our Lady’s presence with the Apostles gathered in prayer in the Cenacle. She extends her hand to marvel at the wonder of God’s , to welcome the flame of the love of the Holy Spirit and to allow it to bear fruit. As true handmaiden and servant of the Lord and His Gospel and image of the Church who mystically brings forth children, Mary is the Mother of the Apostles and their successors. In effect, the apostles, gathered around Mary in the Upper Room, look at her as if into a mirror, a mirror in which they see themselves as Church, the “Bride of Christ”.

PRAYER FOR THE SPECIAL ASSEMBLY FOR THE MIDDLE EAST OF THE SYNOD OF BISHOP

With the approaching Special Assembly for the Middle East of the Synod of Bishops, the internet site www.abouna.org, in cooperation with all the Catholic Media in the East and around the world, has invited all to intensify prayer for the success of this historic event, fundamental for Eastern Christians and which is taking place for the first time in the Church’s history. In order to help the faithful to unite in common prayer, Father Rifaat Badr, a priest of the Latin Patriarchate of Jerusalem, editor-in-chief of Abouna.org, wrote the following prayer for the success of the Synod, from its preparatory phase through to the implementation of its recommendations and decisions. This prayer is inspired by the Lineamenta and the Instrumentum Laboris, the working document that His Holiness Pope Benedict XVI presented on the occasion of his Apostolic Visit to Cyprus in June 2010 and which focuses on the life of faith, communion and witness.

Heavenly Father,who loves the human person, Creator of Heaven and earth, You desired the incarnation of Your Son Jesus Christ, our Redeemer and Savior, that He would be born in the course of time, in our blessed land, to the Mary and by the power of the Holy Spirit.

The Successor of Saint Peter, Pope Benedict XVI desired to invite Your people, pastors and faithful to a special Synod for the Catholic Church in the Middle East. Walk with us, Lord, and bless us, Guide us in this faith journey, Inspire us to appreciate the great treasures that the East has received from You, So that it becomes the encounter point of religions, the center of dialogue for human civilizations.

Good Shepherd, You call us to be Your disciples here and now, Make us a Church that is conscious of her identity Deepen her faith in you as Lord and Master Vivify the communion among her members and among the different Churches And witness, in her individual members and institutions to Your Gospel and Your Resurrection throughout our Churches, our society and the entire world.

Prince of Peace, Our land is thirsty for security and well-being, Spread Your peace and Your security in hearts and among nations Make dialogue fertile and cooperation fruitful among the followers of the religions

Lord of Hope, Lead us in the midst of the pains of our present time, So that we might live love, deepen faith and strive to hope By the strength of the Eucharist, through the intercession of our mother Mary, Let us lift up all glory to the Loving Father, to the Son our Savior and to the Spirit the Consoler Now and forever. Amen

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NOTICES

- PRESS CONFERENCE - BRIEFING - POOL - BULLETIN SYNODUS EPISCOPORUM - MULTIMEDIA PLATFORM OF VATICAN RADIO - 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. Antoine AUDO, S.I., Bishop of Alep of the Chaldeans (SYRIA), Vice president of the Commission for Information - Rev. F. Federico LOMBARDI, S.I., Director of the Holy See Press Office, Ex-officio Secretary of the Commission for Information (VATICAN CITY)

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

The names of the participants will be communicated as soon as possible.

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)

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 McCLURE Location: 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: - Monday 11 October 2010 - 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 (plurilingual, 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 plurilingual 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).

MULTIMEDIA PLATFORM OF VATICAN RADIO

On the occasion of the Special Assembly for the Middle East of the Synod of Bishops that is being held in Rome from 10 to 24 October 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)”, Vatican Radio has dedicated a special section of their website www.radiovaticana.org to the preparation and progress of the Synod. The section will be available in Arabic, Armenian, French, English, Italian and Hebrew , and may be accessed through the respective language sections. It will contain articles as well as audio clips and podcasts, and video news focusing on the main themes. It will also be possible via the website to follow the live radio and television programs in collaboration with CTV (Vatican Television Center) covering various moments of the Synod, particularly the opening and closing celebrations, with comments in various languages. Inside the website it will be possible to read and to listen to information services and interviews undertaken by representatives from Vatican Radio to the Synod, the daily agenda of Interventions by the Synod Fathers, and wide-ranging documentation on the Instrumentum Laboris, the preparative text for the Synod, developed by the Middle Eastern Churches with the themes and problems that will be under discussion. In a specific column may be found various excerpts from Benedict XVI’s Addresses, made during his Visits to Turkey, the Holy Land and Cyprus, from the occasion of the Ad Limina visit of the Bishops of the Middle East and from the Presentation of Letters accrediting the Ambassadors to the Holy See from Middle Eastern countries. This will be further enhanced by other columns containing data on the countries participating in the Synod and on the Churches in the Middle East, various statistics and other documentation dealt with by special publications brought out by Vatican Radio on this subject over the last few years.

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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 10 October 2010 (9:30 am): Solemn opening ceremony with Concelebration of the Holy Mass (Saint Peter’s Basilica) - Monday 11 October 2010 (9:00 am): Part of the First General Congregation during which the Report of the Secretary General and the Relatio ante disceptationem are presented - Sunday 17 October (10:00 am): Solemn Eucharistic Concelebration with (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)

Any updates will be published as soon as possible.

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: - Friday 8 October: 9:00 a.m. to 3:00 p.m. - Saturday 9 October: 9:00 a.m. to 2:00 p.m. - Sunday 10 October (Opening Holy Mass): 9:00 a.m. - 1:00 p.m. - 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.

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SYNODUS EPISCOPORUM BULLETIN

HOLY SEE PRESS OFFICE 10.10.2010 English edition 03

SUMMARY

- SOLEMN INAUGURATION OF THE SPECIAL ASSEMBLY FOR THE MIDDLE EAST OF THE SYNOD OF BISHOPS

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

- HOMILY BY THE HOLY FATHER

At 9.30 this morning, 10 October 2010, XXVIII Sunday in ordinary time, in St. Peter’s Basilica, at the tomb of the Apostle Peter, the Holy Father Benedict XVI presided at the Solemn Concelebration of the Eucharist with the Synodal Fathers, for the Inauguration of the Special Assembly for the Middle East of the Synod of Bishops, to be held in the Synod Hall of the Vatican until 24 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).

The entrance into the Basilica began at 9.15 with the singing of the Laudes regiae. The Concelebrants, led by the Masters of Ceremony took their places around the Altar of Confession. Then Their Eminences and the Components of the Presidency of the Special Assembly for the Middle East of the Synod of Bishops joined the Holy Father in the entrance .

Concelebrating with the Pope were 177 Synod Fathers (19 Cardinals, 9 Patriarchs, 72 Archbishops, 67 Bishops and 10 Priests) and 69 Collaborators.

At the start of the Concelebration, during the Rite of the Aspergillum presided over by the Holy Father, the choir and assembly sang “ me”.

The Presidents Delegate H. B. Card. Nasrallah Pierre SFEIR, Patriarch of Antioch of the Maronites, Bishop of Joubbé, Sarba and Jounieh of the Maronites (LEBANON), ad honorem, H. B. Card. Emmanuel III DELLY, Patriarch of Babylon of the Chaldeans (IRAQ) , ad honorem, H. Em. Card. Leonardo SANDRI, Prefect of the Congregation for the Oriental Churches (VATICAN CITY), H. B. Ignace Youssif III YOUNAN, Patriarch of Antioch of the Syrians (LEBANON); General Relator H. B. Antonios NAGUIB, Patriarch of Alexandria of the Copts (ARAB REPUBLIC OF EGYPT);General Secretary H. Exc. Mons. Nikola ETEROVI_, Titular Archbishop of Cibalae (VATICAN CITY); Special Secretary H. Exc. Mons. Joseph SOUEIF, Archbishop of Cyprus of the Maronites (CYPRUS) all joined at the Altar for the Eucharistic Prayer.

The first reading was in English, the responsorial Psalm in Italian and the second reading in French. The Gospel was proclaimed in Latin and in Greek. The Prayer of the Faithful was in English, Arabic, Turkish, Hebrew, Farsi. The songs “Ubi Caritas”, in Latin, and “Bread of Life”, in Arabic, accompanied the Offertory; “Beati Pacifici”, in Latin, and “My Soul Thirsts for You”, in Arabic, accompanied Communion. At the end of the celebration, the Marian “Ave Regina Caelorum” was sung.

During the Sacred Rite, after the proclamation of the Gospel, the Holy Father pronounced the following homily:

HOMILY BY THE HOLY FATHER

Venerable Brothers, illustrious ladies and gentlemen, dear brothers and sisters!

The Eucharistic celebration, the rendering of thanks to God par excellence, is marked for us today, gathered around the Tomb of Saint Peter, by an extraordinary reason: the grace of seeing gathered together for the first time at a Synod, around the Bishop of Rome and the Universal Shepherd, the bishops of the Middle Eastern region. Such a singular event demonstrates the interest of the whole Church for that precious and beloved part of God’s people who live in the Holy Land and the whole of the Middle East. Above all, we give thanks to the Lord of history, because he has allowed, despite the often difficult and tormented events, the Middle East to see, from the time of Jesus all the way up to today, a continuity in the presence of Christians. In those lands, the one Church of Christ is expressed in the variety of liturgical, spiritual, cultural and teaching traditions of the six Venerable Eastern Catholic Churches sui iuris, as well as in the Latin tradition. This fraternal greeting which I direct with great affection to the Patriarchs of each of these wishes to be extended at this time to all the faithful entrusted to their pastoral care in their respective countries as well as in the Diaspora. On this Sunday, the 28th of Ordinary Time, the Word of God offers a theme for meditation which brings us closer in a meaningful way to the event of the Synod that we open today.Continued reading of the Gospel of Luke leads us to the story of the healing of the ten lepers, of whom only one, a Samaritan, turns back to thank Jesus. Connected with this text, the first reading, from the Second Book of Kings, tells the story of the healing of Naaman, head of the Aramaean army, another leper, who was cured by immersing himself seven times in the waters of the Jordan River, on the orders of the prophet Eliseus. Naaman too returns to the prophet and, recognizing him as the mediator of God, professes his faith in the one Lord. So two lepers, two non-Jews, who are cured because they believe in the word of God’s messenger. Their bodies are healed, but they are open to faith, and this heals their souls, that is, it saves them. The Responsorial Psalm sings of this reality: “Yahweh has made known his saving power,/ revealed his saving justice for the nations to see. /Mindful of his faithful love and his constancy to the House of Israel” (Ps 98:2-3). This then is the theme: salvation is universal, but it passes through a specific historical mediation: the mediation of the people of Israel, which goes on to become that of Jesus Christ and the Church. The door of life is open for everyone, but this is the point, it is a “door”, that is a definite and SYNODUS EPISCOPORUM - Bulletin 03 - 10.10.2010 - 3 necessary passage. This is summed up in the Pauline formula we heard in the Second Letter to Timothy: “the salvation that is in Christ Jesus” (2 Tim 2:10). It is the mystery of the universality of Salvation and at the same time of its necessary link with the historical mediation of Christ Jesus, preceded by that of the people of Israel and continued by that of the Church. God is love and wants all men to be part of His life; to carry out this plan He, who is One and Trine, creates in the world a mystery of a communion that is human and divine, historical and transcendent: He creates it with the “method” - so to speak - of the covenant, tying himself to men with faithful and inexhaustible love, forming a holy people, that becomes a blessing for all the families of the earth (cf Gen 12:13). Thus He reveals Himself as the God of , Isaac and (cf Ex 3:6), who wants to lead his people to the “land” of freedom and peace. This “land” is not of this world; the whole of the divine plan goes beyond history, but the Lord wants to build it with men, for men and in men, beginning with the coordinates of space and time in which they live and which He Himself gave them. With its own specificity, that which we call the “Middle East”, makes up part of those coordinates. God sees this region of the world, too, from a different perspective, one might say, “from on high”: it is the land of Abraham, Isaac, and Jacob; the land of the Exodus and the return from exile; the land of the Temple and of the Prophets, the land in which the Only Begotten Son of Mary was born, lived, died, and rose from the dead; the cradle of the Church, established in order to carry Christ’s Gospel to the ends of the earth. And we too, as believers, look at the Middle East with this view, from the perspective of the history of salvation. It is this internal point of view which guided me during Apostolic visits to Turkey, the Holy Land–Jordan, Israel, Palestine–and Cyprus, where I was able to experience firsthand the joys and concerns of the Christian communities. It was for this reason, too, that I willingly accepted the proposal of the Patriarchs and Bishops to convoke a Synodal Assembly to reflect together, in light of Sacred Scripture and Church traditions, on the present as well as the future of the faithful and populations of the Middle East. Looking at that part of the world from God’s perspective means recognizing in it the “cradle” of a universal design of salvation in love, a mystery of communion which becomes true in freedom and thus asks man for a response. Abraham, the prophets, and the Virgin Mary are the protagonists of this response which, however, has its completion in Jesus Christ, son of that same land, yet descended from Heaven. From Him, from his Heart and his Spirit was born the Church, which is a pilgrim in this world, yet belongs to Him. The Church was established to be a sign and an instrument of the unique and universal saving project of God among men; She fulfils this mission simply by being herself, that is, “Communion and witness”, as it says in the theme of this Synodal Assembly which opens today, referring to Luke’s famous definition of the first Christian community: “The whole group of believers was united, heart and soul” (Acts 4:32). Without communion there can be no witness: the life of communion is truly the great witness. Jesus said it clearly: “It is by your love for one another, that everyone will recognize you as my disciples” (Jn 13:35). This communion is the same life of God which is communicated in the Holy Spirit, through Jesus Christ. It is thus a gift, not something which we ourselves must build through our own efforts. And it is precisely because of this that it calls upon our freedom and waits for our response: communion always requires conversion, just as a gift is better if it is welcomed and utilized. In Jerusalem the first Christians were few. Nobody could have imagined what was going SYNODUS EPISCOPORUM - Bulletin 03 - 10.10.2010 - 4 to take place. And the Church continues to live on that same strength which enabled it to begin and to grow. Pentecost is the original event but also a permanent dynamism, and the Synod of Bishops is a privileged moment in which the grace of Pentecost may be renewed in the Church’s journey, so that the Good News may be announced openly and heard by all peoples. Therefore, the reason for this synodal assembly is mainly a pastoral one. While not being able to ignore the delicate and at times dramatic social and political situation of some countries, the Pastors of the Middle Eastern Churches wish to concentrate on the aspects of their own mission. As regards this, the Instrumentum laboris, elaborated by a Presynodal Council whose members we thank for their work, underlined these ecclesial finalities of the Assembly, pointing out that, under the guidance of the Holy Spirit, it wishes to re-enliven communion of the Catholic Church in the Middle East. First of all within each Church, between all its members: Patriarch, Bishop, priests, religious persons, persons of consecrated life and the laity. And, thereby, in the relationships with the other Churches. Ecclesial life, corroborated in this way, will see the development of very positive fruits in the ecumenical path with the other Churches and ecclesial Communities present in the Middle East. This occasion is also propitious to constructively continue the dialogue with Jews, to whom we are tied by an indissoluble bond, the lengthy history of the Covenant, as we are with the Muslims. Also, the workings of the Synodal assembly are oriented to the witness of Christians on a personal, family and social level. This requires the reinforcing of their Christian identity through the Word of God and the Sacraments. We all hope that the faithful feel the joy in living in the Holy Land, a land blessed by the presence and by the Paschal Mystery of the Lord Jesus Christ. Over the centuries those Places attracted multitudes of pilgrims and even men and women in religious communities, who have considered it a great privilege to be able to live and bear witness in the land of Jesus. Despite the difficulties, the Christians in the Holy Land are called to enliven their consciousness of being the living stones of the Church in the Middle East, at the holy Places of our salvation. However, living in a dignified manner in one’s own country is above all a fundamental human right: therefore, the conditions of peace and justice, which are necessary for the harmonious development of all those living in the region, should be promoted. Therefore all are called to give their personal contribution: the international community, by supporting a stable path, loyal and constructive, towards peace; those most prevalent religions in the region, in promoting the spiritual and cultural values that unite men and exclude any expression of violence. Christians will continue to contribute not only with the work of social promotion, such as institutes of education and health, but above all with the spirit of the Evangelical Beatitudes, which enliven the practice of forgiveness and reconciliation. In this commitment, they will always have the support of the entire Church, as is solemnly attested by the presence here of the Delegates of the Episcopacies of other continents. Dear friends, let us entrust the workings of the Synodal Assembly for the Middle East to the many Saints of that blessed land; let us invoke upon it the constant protection of the Blessed Virgin Mary, so that the coming days of prayer, of reflection and of fraternal communion may be the harbingers of the good fruits for the present and for the future of the beloved Middle Eastern populations. To them we address a hopeful greeting with all our heart: “Peace to you, peace to your family, peace to all that is yours!” (1 Sam 25:6).

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SYNODUS EPISCOPORUM - Bulletin 03 - 10.10.2010 - 6

Notice to readers

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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: [email protected] SYNODUS EPISCOPORUM - Bulletin 03 - 10.10.2010 - 7

EDITOR: [ISTU] FOTOCOPIATORE: ANDREA - ENRICO - FRANCESCO - GIANLUCA ORARIO CHIAMATE EDITORS: ORARIO CHIAMATE FOTOCOPIATORI:

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CODICI PERSONALI E UTENZE TELEFONICHE DEGLI EDITORS VAMA Marco VAN BRANTEGEM (Editor Capo) 441 LOMA Maria LOMBARDI 443 ISTU Tullia ISERNIA 427 HAGI Giulia HALABI 442 HAAM Amal HAZEEN (Editor Bollettino arabo) 82045 DICR Cristina DI MARCO 440 SCSA Salvatore SCOLOZZI 438

SYNODUS EPISCOPORUM - Bulletin 03 - 10.10.2010 - 8

Serva ordinem et ordo servabit te

[B03-02.01] SYNODUS EPISCOPORUM BULLETIN

HOLY SEE PRESS OFFICE 11.10.2010 English edition 04

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 . 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. ), I would like to SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 2 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 ETEROVI_ (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 , 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 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. SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 4

[00011-02.07] [NNNNN] [Original text: Italian] 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 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 ETEROVI_, 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 we receive these days, while we are always listening “to what the Spirit is saying to the SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 5 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 . 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 , 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 “” (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 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.

[00012-02.10] [NNNNN] [Original text: Italian]

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

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

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“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 (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 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 , 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 , 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: SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 7

“If you believed Moses, you would believe me, for he wrote of me” (Jn 5:46). 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, 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 SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 8 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 -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, SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 9 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 SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 10

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 , 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.

THE CATHOLIC PRESENCE IN MIDDLE EASTERN COUN- 1/4 Source: Annuarium Statisticum 1980

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SURFACE COUNTRIES AREA (km2) POPULATION %

Cyprus 9.251 630.000 8.000 1,27 Egypt 1.001.449 41.990.000 158.000 0,38 Jordan 89.324 3.190.000 76.000 2,38 Iran 1.648.195 37.450.000 19.000 0,05 Iraq 438.317 13.080.000 378.000 2,89 Israel 20.770 3.870.000 147.000 3,80 Lebanon 10.400 3.160.000 1.215.000 38,4 5 Syria 185.180 8.980.000 227.000 2,53 Turkey 774.815 44.920.000 17.000 0,04 TOTAL 4.177.701 157.270.000 2.245.000 1,43

Saudi Arabia 2.149.690 8.370.000 135.000 1,61 Bahrein 678 350.000 6.000 1,71 United Arab Emirates 83.600 800.000 25.000 3,13 Kuwait 17.818 1.360.000 49.000 3,60 Oman 212.457 890.000 4.000 0,45 Qatar 11.000 220.000 5.000 2,27 Yemen 527.968 7.900.000 2.500 0,03 TOTAL 3.003.211 19.890.000 226.500 1,14

GRAND TOTAL 7.180.912 177.160.000 2.471.500 1,40

THE CATHOLIC PRESENCE IN MIDDLE EASTERN COUN- 2/4 Source: Annuarium Statisticum 1997

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SURFACE COUNTRIES AREA (km2) POPULATION %

Cyprus 9.251 770.000 17.000 2,21 Egypt 1.001.449 62.010.000 218.000 0,35 Jordan 89.324 5.770.000 71.000 1,23 Iran 1.648.195 60.690.000 12.000 0,02 Iraq 438.317 21.180.000 275.000 1,30 Israel 20.770 5.830.000 106.000 1,82 Lebanon 10.400 3.140.000 1.967.000 62,6 4 Syria 185.180 14.950.000 309.000 2,07 Turkey 774.815 63.750.000 32.000 0,05 TOTAL 4.177.701 238.090.000 3.007.000 1,26

Saudi Arabia 2.149.690 19.490.000 641.000 3,29 Bahrein 678 620.000 30.000 4,84 United Arab Emirates 83.600 2.580.000 155.000 6,01 Kuwait 17.818 1.810.000 156.000 8,62 Oman 212.457 2.400.000 52.000 2,17 Qatar 11.000 570.000 60.000 10,5 3 Yemen 527.968 16.480.000 3.000 0,02 TOTAL 3.003.211 43.950.000 1.097.000 2,50

GRAND TOTAL 7.180.912 282.040.000 4.104.000 1,46

THE CATHOLIC PRESENCE IN MIDDLE EASTERN 3/4 Source: Annuarium Statisticum 2006

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SURFACE COUNTRIES AREA (km2) POPULATION %

Cyprus 9.251 791.000 17.000 2,15 Egypt 1.001.449 75.510.000 197.000 0,26 Jordan 89.324 5.600.000 79.000 1,41 Iran 1.648.195 70.600.000 17.000 0,02 Iraq 438.317 28.810.000 304.000 1,06 Israel 20.770 7.050.000 128.000 1,82 Lebanon 10.400 3.817.000 1.836.000 48,10 Syria 185.180 18.870.000 401.000 2,13 Turkey 774.815 72.970.000 32.000 0,04 TOTAL 4.177.701 284.018.000 3.011.000 1,06

Saudi Arabia 2.149.690 23.680.000 900.000 3,80 Bahrein 678 757.000 41.000 5,42 United Arab Emirates 83.600 4.006.000 459.000 11,46 Kuwait 17.818 2.532.000 300.000 11,85 Oman 212.457 2.580.000 72.000 2,79 Qatar 11.000 679.000 64.000 9,43 Yemen 527.968 22.282.000 6.000 0,03 TOTAL 3.003.211 56.516.000 1.842.000 3,26

GRAND TOTAL 7.180.912 340.534.000 4.853.000 1,43

THE CATHOLIC PRESENCE IN MIDDLE EASTERN 4/4 Source: Annuarium Statisticum 2008

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SURFACE COUNTRIES AREA (km2) POPULATION %

Cyprus 9.251 794.000 25.000 3,15 Egypt 1.001.449 79.100.000 196.000 0,25 Jordan 89.324 5.850.000 109.000 1,86 Iran 1.648.195 72.580.000 19.000 0,03 Iraq 438.317 32.150.000 301.000 0,94 Israel 20.770 7.300.000 133.000 1,82 Lebanon 10.400 3.921.000 2.030.000 51,77 Syria 185.180 19.640.000 428.000 2,18 Turkey 774.815 74.840.000 37.000 0,05 TOTAL 4.177.701 296.175.000 3.278.000 1,11

Saudi Arabia 2.149.690 24.810.000 1.250.000 5,04 Bahrein 678 1.201.000 65.000 5,41 United Arab Emirates 83.600 4.770.000 580.000 12,16 Kuwait 17.818 2.682.000 300.000 11,19 Oman 212.457 2.795.000 120.000 4,29 Qatar 11.000 1.541.000 110.000 7,14 Yemen 527.968 22.200.000 4.000 0,02 TOTAL 3.003.211 59.999.000 2.429.000 4,05

GRAND TOTAL 7.180.912 356.174.000 5.707.000 1,60

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.).

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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 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 SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 16

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 Eterovi_, 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.

SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 17

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: SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 18

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 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 SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 19 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. SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 20

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. SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 21

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 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. SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 22

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, SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 23

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 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 SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 24 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 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. SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 25

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 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 (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 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 SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 26 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 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 SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 27 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 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 SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 28 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 SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 29 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 SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 30 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 SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 31 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 . 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 SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 32 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 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 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 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 SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 33 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, 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 , 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 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 . 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 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 SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 34 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. SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 35

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 SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 36 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 SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 37 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 SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 38

«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 ”, 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 , 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 SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 39

[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.

SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 40

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 McCLURE Location: 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).

SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 41

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 SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 42

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. SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 43

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: [email protected] SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 44

EDITOR: [ISTU] FOTOCOPIATORE: ANDREA - ENRICO - FRANCESCO - GIANLUCA ORARIO CHIAMATE EDITORS: ORARIO CHIAMATE FOTOCOPIATORI:

ISTRUZIONI PER LA DUPLICAZIONE E LA DISTRIBUZIONE EDIZIONE INGLESE - 02

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VERIFICA TELEFONICA DELLA STAMPA IN REMOTE - Eseguita la stampa sulla P30 (o se non funziona, sulla P29 o P34) l’Editor avvisa telefonicamente il reparto fotocopiatori (417 o 416) oppure il bancone presso l’ingresso (429 o 428 o 426) in Sala Stampa. - Il fotocopiatore deve chiamare l’utenza telefonica corrispondente al codice personale dell’Editor (in alto di questa pagina, dopo l’intestazione) che ha eseguito la stampa. - Se questa chiamata ritarda, l’Editor Capo deve rintracciare i fotocopiatori. - Le chiamate vanno annotate (da ambedue le parti) su questa pagina. - La verifica telefonica della stampa in remote consiste in: 1. La verifica dell’impaginazione (il fotocopiatore legge il numero di questa pagina e chiede conferma; l’Editor verifica e conferma; se i numeri non corrispondono, esegue un veloce controllo e stampa in remote una nuova copia, con successivo nuova verifica); 2. La verifica delle istruzioni per la distribuzione (il fotocopiatore legge l’istruzione per la distribuzione e chiede conferma; l’Editor verifica sull’Ordine Bollettino e conferma oppure comunica la correzione (che Editor e fotocopiatore annotano su questa pagina). - Prima della duplicazione va scartata questa pagina (da conservare nella cartella, davanti alla copertina del Bollettino, visto che serve per successive annotazioni, di ristampe, ecc.).

CODICI PERSONALI E UTENZE TELEFONICHE DEGLI EDITORS VAMA Marco VAN BRANTEGEM (Editor Capo) 441 LOMA Maria LOMBARDI 443 ISTU Tullia ISERNIA 427 HAGI Giulia HALABI 442 HAAM Amal HAZEEN (Editor Bollettino arabo) 82045 DICR Cristina DI MARCO 440 SCSA Salvatore SCOLOZZI 438

SYNODUS EPISCOPORUM - Bulletin 04 - 11.10.2010 - 45

Serva ordinem et ordo servabit te

[B04-02.06] SYNODUS EPISCOPORUM BULLETIN

HOLY SEE PRESS OFFICE 11.10.2010 English edition 05

SUMMARY

- FIRST GENERAL CONGREGATION (MONDAY, 11 OCTOBER 2010 - MORNING) - CONTINUATION - SECOND GENERAL CONGREGATION (MONDAY, 11 OCTOBER 2010 - AFTER- NOON) - NOTICES

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

- REFLECTION BY THE HOLY FATHER

At the opening of the First General Congregation this morning, Monday 11 October 2010, after the brief reading of the Hour of Terce, the Holy Father Benedict XVI gave the following reflection:

Dear brothers and sisters,

On October 11 1962, 48 years ago, Pope John XXIII inaugurated Vatican Council II. At the time, on October 11, the feast day of the Divine Motherhood of Mary was celebrated and, with this gesture, with this date, Pope John wished to entrust the whole Council into the motherly hands and maternal heart of the Madonna. We too begin on October 11th, we too wish to entrust this Synod, with all its problems, with all its challenges, with all its hopes, to the maternal heart of the Madonna, the Mother of God. Pius XI, in 1930, introduced this feast day, 1600 years after the , which had legitimated, for Mary, the title of , Dei Genitrix. With this great word Dei Genitrix, Theotokos, the Council of Ephesus had summarized the entire doctrine of Christ, of Mary, the whole of the doctrine of redemption. So it would be worthwhile to reflect briefly, for a moment, on what was said during the Council of Ephesus, on what this day means. In reality, Theotokos is a courageous title. A woman is the Mother of God. One could say: how is this possible? God is eternal, he is the Creator. We are creatures, we are in time: how could a human being be the Mother of God, of the Eternal, since we are all in time, we are all creatures? Therefore one can understand that there was some strong opposition, in part, to this term. The Nestorians used to say: one can speak about Christotokos, yes, but Theotokos no: Theos, God, is beyond, beyond the events of history. But the Council decided this, and thus it enlightened the adventure of God, the greatness of what he has done for us. God did not remain in Himself: he went out, He united in such a way, so radically to this man, Jesus, that this man Jesus is God, and if we speak about Him, we can also speak about God. Not only was a man born that had SYNODUS EPISCOPORUM - Bulletin 05 - 11.10.2010 - 2 something to do with God, but in Him was born God on earth. God came from himself. But we could also say the opposite: God drew us to Himself, so that we are not outside of God, but we are within the intimate, the intimacy of God Himself. Aristotelian philosophy, as we well know, tells us that between God and man there is only an unreciprocated relationship. Man refers to God, but God, the Eternal, is in Himself, He does not change: He cannot have this relation today and another relationship tomorrow. He is within Himself, He does not have ad extra relations. It is a very logical term, but it is also a word that makes us despair: so God has no relationship with me. With the incarnation, with the event of the Theotokos, this has been radically changed, because God drew us into Himself and God in Himself is the relationship and allows us to participate in His interior relationship. Thus we are in His being Father, Son and Holy Spirit, we are within His being in relationship, we are in relationship with Him and He truly created the relationship with us. At that moment, God wished to be born from woman and remain Himself: this is the great event. And thus we can understand the depth of the act by Pope John, who entrusted the Council, Synodal Assembly to the central mystery, to the Mother of God who is drawn by the Lord into Himself, and thus all of us with Her. The Council began with the icon of the Theotokos. At the end, Pope Paul VI recognized the same title of Mater Ecclesiae to the Madonna. And these two , which begin and end the Council, are intrinsically linked, and are, in the end, one single icon. Because Christ was not born like any other individual. He was born to create a body for Himself: He was born - as John says in Chapter 12 of his Gospel - to attract all to Him and in Him. He was born - as it says in the Letters to the Colossians and to the Ephesians - to summarize the whole world, He was born as the firstborn of many brothers, He was born to unite the cosmos in Him, so that He is the Head of a great Body. Where Christ is born, the movement of summation begins, the moment of the calling begins, of construction of his Body, of the Holy Church. The Mother of Theos, the Mother of God, is the Mother of the Church, because she is the Mother of He who came to unite all in His resurrected Body. Saint Luke leads us to understand this in the parallel between the first chapter of his book and the first chapter of the Acts of the Apostles, which repeat the same mystery on two different levels. In the first chapter of the Gospel the Holy Spirit comes upon Mary and thus she gives birth to and gives us the Son of God. In the first chapter of the Acts of the Apostles, Mary is at the center of Jesus’ disciples who are praying all together, pleading with the cloud of the Holy Spirit. And thus from the believing Church, with Mary at its heart, is born the Church, the Body of Christ. This dual birth is the only birth of the Christus totus, of the Christ who embraces the world and all of us. Birth in Bethlehem, birth at the Last Supper. Birth of the Infant Jesus, birth of the Body of Christ, of the Church. These are two events or just one event. But between the two lie truly the Cross and the Resurrection. And only through the Cross comes the path towards the totality of Christ, towards His resurrected Body, towards the universalization of His being in the unity of the Church. And thus, bearing in mind that only from the wheat fallen to earth can a great harvest be reaped, from the Lord pierced on the Cross comes the universality of His disciples reunited in this His Body, dead and risen. Keeping this connection between Theotokos and Mater ecclesiae in mind, we turn our attention to the last book of the Holy Scripture, Revelation, where, in chapter 12, we can find this synthesis. The woman clothed with thesun, with twelve stars over her head and the moon at her feet, gives birth. And gives birth with a cry of pain, gives birth with great SYNODUS EPISCOPORUM - Bulletin 05 - 11.10.2010 - 3 suffering. Here the Marian mystery is the mystery of Bethlehem extended to the cosmic mystery. Christ is always reborn in all generations and thus takes on, gathers humanity within Himself. And this cosmic birth is achieved in the cry of the Cross, in the suffering of the Passion. And the blood of martyrs belongs to this cry of the Cross. So, at this moment, we can look at the second psalm of this Hour, Psalm 81, where we can see part of this process. God is among gods - they are still considered as gods in Israel. In this Psalm, in a great concentration, in a prophetic vision, we can see the power taken from the gods. Those who seemed to be gods are not gods and lose their divine characteristics, and fall to earth. Dii estis et moriemini sicut nomine (cf. Psa 81:6- 7): the wresting of power, the fall of the divinities. This process that is achieved along the path of faith of Israel, and which here is summarized in one vision, is the true process of the history of religion: the fall of the gods. And thus the transformation of the world, the knowledge of the true God, the loss of power by the forces that dominate the world, is a process of suffering. In the history of Israel we can see how this liberation from polytheism, this recognition - “Only He is God” - is achieved with great pain, beginning with the path of Abraham, the exile, the Maccabeans, up to Christ. And this process of loss of power continues throughout history, spoken of in Revelation chapter 12; it mentions the fall of the angels, which are not truly angels, they are not divinities on earth. And is achieved truly, right at the time of the rising Church, where we can see how the blood of the martyrs takes the power away from the divinities, starting with the divine emperor, from all these divinities. It is the blood of the martyrs, the suffering, the cry of the Mother Church that makes them fall and thus transforms the world. This fall is not only the knowledge that they are not God; it is the process of transformation of the world, which costs blood, costs the suffering of the witnesses of Christ. And, if we look closely, we can see that this process never ends. It is achieved in various periods of history in ever new ways; even today, at this moment, in which Christ, the only Son of God, must be born for the world with the fall of the gods, with pain, the martyrdom of witnesses. Let us remember all the great powers of today’s history, let us remember the anonymous capital that enslaves man, which is no longer in man’s possession, but is an anonymous power served by men, by which men are tormented and even killed. It is a destructive power, that threatens the world. And then the power of the terroristic ideologies. Violent acts are apparently made in the name of God, but this is not God: they are false divinities that must be unmasked; they are not God. And then drugs, this power that, like a voracious beast, extends its claws to all parts of the world and destroys it: it is a divinity, but it is a false divinity that must fall. Or even the way of living proclaimed by public opinion: today we must do things like this, marriage no longer counts, chastity is no longer a virtue, and so on. These ideologies that dominate, that impose themselves forcefully, are divinities. And in the pain of the Saints, in the suffering of believers, of the Mother Church which we are a part of, these divinities must fall, what is said in the Letters to the Colossians and to the Ephesians must be done: the dominations, the powers fall and become subjects of the one Lord Jesus Christ. On this battle we find ourselves in, of this taking power away from God, of this fall of false gods, that fall because they are not deities, but powers that can destroy the world, chapter 12 of Revelations mentions these, even if with a mysterious image, for which, I believe, there are many different and beautiful interpretations. It has been said that the dragon places a large river of water before the fleeing woman to overcome her. And it would seem inevitable that the woman will drown SYNODUS EPISCOPORUM - Bulletin 05 - 11.10.2010 - 4 in this river. But the good earth absorbs this river and it cannot be harmful. I think that the river is easily interpreted: these are the currents that dominate all and wish to make faith in the Church disappear, the Church that does not have a place anymore in front of the force of these currents that impose themselves as the only rationality, as the only way to live. And the earth that absorbs these currents is the faith of the simple at heart, that does not allow itself to be overcome by these rivers and saves the Mother and saves the Son. This is why the Psalm says - the first psalm of the Hour - the faith of the simple at heart is the true wisdom (cf Psa. 118:130). This true wisdom of simple faith, that does not allow itself to be swamped by the waters, is the force of the Church. And we have returned to the Marian mystery. And there is also a final word in Psalm 81, “movebuntur omnia fundamenta terrae” (Psa 81:5), the foundations of earth are shaken. We see this today, with the climatic problems, how the foundations of the earth are shaken, how they are threatened by our behavior. The external foundations are shaken because the internal foundations are shaken, the moral and religious foundations, the faith that follows the right way of living. And we know that faith is the foundation, and, undoubtedly, the foundations of the earth cannot be shaken if they remain close to the faith, to true wisdom. And then the Psalm says: “Arise, God, judge the world” (Psa 81:8). Thus we also say to the Lord: “Arise at this moment, take the world in your hands, protect your Church, protect humanity, protect the earth”. And we once again entrust ourselves to the Mother of God, to Mary, and pray: “You, the great believer, you who have opened the earth to the heavens, help us, open the doors today as well, that truth might win, the will of God, which is the true good, the true salvation of the world”. Amen

[00013-02.04] [NNNNN] [Original text: Italian]

At this General Congregation 170 Fathers were present.

SECOND GENERAL CONGREGATION (MONDAY, 11 OCTOBER 2010 - AFTERNOON)

- REPORTS ON THE CONTINENTS - INTERVENTIONS IN THE HALL (BEGINNING)

At 4:30 p.m. today, with the recital of the Adsumus, the Second General Congregation took place, for the reading of the Reports on the Continents and to begin the interventions by the Synodal Fathers in the Hall on the Synodal 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).

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

Following the interventions on the theme of the Synod, there was a period for free discussion by the Synodal Fathers, in the presence of the Holy Father.

At this General Congregation, which ended at 8:55 p.m. with the prayer Angelus Domini, 163 Fathers were present.

SYNODUS EPISCOPORUM - Bulletin 05 - 11.10.2010 - 5

REPORTS ON THE CONTINENTS

For Africa: H. Em. Card. , Archbishop of Dar-es-Salaam, President of the "Symposium of Episcopal Conferences of Africa and Madagascar" (S.E.C.A.M.) (TANZANIA) For North America: H. Em. Card. Roger Michael MAHONY, Archbishop of Los Angeles (UNITED STATES OF AMERICA) For Asia: H. Exc. Mons. Orlando B. QUEVEDO, O.M.I., Archbishop of Cotabato, Secretary General of the "Federation of Asian Bishops' Conferences" (F.A.B.C.) () For Europe: H. Em. Card. Péter ERD_, Archbishop of Esztergom-Budapest, President of the Episcopal Conference, President of the "Consilium Conferentiarum Episcoporum Europae" (C.C.E.E.) () For Oceania: H. Exc. Mons. John Atcherley DEW, Archbishop of Wellington, President of the "Federation of Catholic Bishops' Conferences of Oceania" (F.C.B.C.O.) (NEW ZELAND) For Latin America: H. Exc. Mons. Raymundo DAMASCENO ASSIS, Archbishop of Aparecida, President of Latin American Episcopal Council (C.E.L.AM.) (BRAZIL)

The Interventions on the Continents are published below:

For Africa: H. Em. Card. Polycarp PENGO, Archbishop of Dar-es-Salaam, President of the "Symposium of Episcopal Conferences of Africa and Madagascar" (S.E.C.A.M.) (TANZANIA)

I am speaking here in the name of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) of which I am the current president. The Symposium of Episcopal Conferences of Africa and Madagascar has an intrinsic link with the Church in the Middle East specifically through the Church in Egypt which is part of both Africa and the Middle East. Egypt, not withstanding the cultural and linguistic differences with sub-Saharan Africa is by geographical necessity part of the Church in Africa (SECAM) as much as it is part of the Church in the Middle East through linguistic and cultural factors. The two component factors of the belongingness of the Church in Egypt are certainly not incompatible. On the contrary they can be positively exploited for the good of the Church both in Africa and in the Middle East. On the one hand, Christians are migrating from the Middle East due to what may be considered oppressive conditions against the Christian Faith in some of the Middle East countries. On the other hand, many young African Christians are flocking every year from sub Saharan Africa to Northern Africa (including Egypt) for studies, employment or on transit to Europe and the Middle East. Many of those young people leave their countries as fervent Christian practitioners. When they come to Northern Africa, they find themselves in an atmosphere of Islamic predominance allowing for very limited freedom of practicing their Christian Faith. This reminds me of the situation obtaining in Eastern Africa not so many years ago. Until some fifty years ago, Islam was so predominant on the East African coast of the Indian Ocean that it threatened the faith of the Christian youth coming from the interior areas of the continent in search of jobs in the sisal estates and government offices in the coastal areas. SYNODUS EPISCOPORUM - Bulletin 05 - 11.10.2010 - 6

What saved the situation in Eastern Africa was the close co-operation between the Christian missionaries in the interior and those on the coast. The young people going to the Coast took introductory letters from the missionaries at home to the missionaries on the coast who received these youths in established Christian settlements. There they could continue to practice their faith freely. Today, no Christian on the coasts of Eastern Africa feels obliged to hide his Christian identity despite the fact that Islam continues to be the religion of the majority. Separate Christian settlements are no longer needed also. With regard to the above described situation in Northern Africa and the Middle East, methods of action may need to be very different. Yet, closer co-operation between the sub-Saharan Church and the Church in North Africa and the Middle East remains and will always remain of paramount importance for the survival of Christianity on both sides. SECAM is an excellent tool for such co-operation.

[00018-02.02] [RC001] [Original text: English] For North America: H. Em. Card. Roger Michael MAHONY, Archbishop of Los Angeles (UNITED STATES OF AMERICA)

On behalf of the Bishops and the Catholics in North America, I am pleased to offer my greetings to all our brother Bishops and Catholics from the various Churches in the Middle East gathered for this historic Special Assembly. We are blessed in our countries to have very large numbers of your members living in our midst and in solidarity with the Catholic Church in the United States. My focus here will be on the question of how Christians from the Middle East in the diaspora are living the mystery of communio among themselves and other Christians. I will then turn my attention to the specific witness that Christians from the Middle East are challenged to give. Although my remarks have broad application across North America, I will give examples from my experience in the Archdiocese of Los Angeles since all of the Eastern Catholic Churches are represented in our Archdiocese. Witness to Communio While acknowledging their union with Rome, interecclesial relations should be encouraged, not only among the sui iuris Churches in the Middle East but especially in the diaspora (para 55). Recognizing the haemorrhaging of Christians from the Middle East to Europe, Australia, and the Americas, we have sought various ways to transform emigration into a new opportunity for support for these Christians as they become established throughout the diaspora (para 47-48). We try to support these Eastern Catholic Churches sui iuris by welcoming them and by assisting them in the establishment of parishes and schools, cultural institutions and organizations to serve the needs of their people as they settle in the West. We have welcomed Assyrian-Chaldean, Coptic, Greek Melkite, Maronite, and Syriac Catholics, and the Archdiocese has assisted several of them over the years with financial loans and other means to help these peoples make a home in Los Angeles. In my twenty-five years as Archbishop, I have visited each of these communities, encouraging them "to be themselves" while living within the geographic area of the Roman Catholic Archdiocese of Los Angeles. Among other resources, we have the Eastern Catholic Pastoral Association, which provides clergy from these and other Eastern Catholic Churches to gather bimonthly for prayer and mutual support in an effort SYNODUS EPISCOPORUM - Bulletin 05 - 11.10.2010 - 7 to coordinate pastoral activities in a spirit of mutual edification rather than rivalry (para 55). Communio is at the heart of the divine life: diversity in unity; unity in diversity. Unity in diversity; diversity in unity, lies at the heart of the communio which is the Church. In the United States, deep respect for diversity poses unique challenges. "The faithful of the various Churches sui iuris often frequent a Catholic Church different from their own" [i.e., a Roman Catholic Church]. "Such people are asked to maintain their attachment to their own community, i.e., the one in which they were baptized" (para 56). But many Eastern Catholics coming from the Middle East do not do this and simply become Roman Catholic. Two practical examples of the tension between diversity and unity will suffice. When it comes to the question of enrolling their children in Roman Catholic elementary schools, where there is a reduction in tuition for children of those who are active "parishioners", how do Christians of the Eastern Churches maintain their attachment to the Church in which they were baptized? How might Roman Catholic pastors, administrators and heads of schools be educated and encouraged to assist these immigrants in retaining their connection with their own community by not placing additional burdens on them such as having to choose between joining a Roman Catholic parish for the benefit of a tuition reduction, or retaining their membership in a parish of their own Eastern Church? A second example might highlight the tension: many Eastern Churches admit infants to the Eucharist beginning with Baptism. When parishioners of these Churches attend Roman Catholic Masses their young children, who are accustomed to receive the Eucharist, are often prohibited from doing so. Greater sensitivity to very practical matters such as these would ease the plight of the Eastern Catholic immigrants from the Middle East. Do our seminary courses give sufficient attention to the practical challenges that priests and pastors will face if they are to help this diaspora live the mystery of communio in a way that respects the legitimate diversity of peoples of these Churches? Throughout North America there are many Catholic institutes of higher learning. The preparation of catechists, the provision of spiritual and liturgical formation, and theological training in these Catholic Colleges is almost exclusively Roman in orientation. Where do Eastern Catholic immigrants fit in at these Catholic educational institutes which are keen to offer courses and seminars on other religions, be it Judaism, Islam, Buddhism or Hinduism, but little if any attention is given to the theology, liturgy or spirituality of the Eastern Churches? Especially in areas with a high concentration of such immigrants, how might we assist these institutes of higher learning, as well⋅as our seminaries, to recognize the need for such courses so that members of this diaspora might "acquire a sufficient knowledge of theology and spirituality proper to the Church to which they belong" (para 64)? Witness to Forgiveness A particularly challenging area in assisting the peoples of the Eastern Churches to live the fullness of the Gospel is addressed in Lineamenta 90f, “The Desire and Difficulty of Dialogue with Judaism” and 95f, “Relations with Muslims”. Many of these initiatives have already been taken up in our country and in our Archdiocese where we have a strong ecumenical, interfaith and interreligious legacy. Regrettably, such initiatives take place without much participation on the part of immigrant Christians from the Middle East. In fact, they are often critical of our efforts in these arenas, especially in the matter of forgiveness (para 68,69, 113). SYNODUS EPISCOPORUM - Bulletin 05 - 11.10.2010 - 8

Often Middle Eastern Christians come to north America with attitudes and opinions toward both Muslims and Jews that are not in keeping with the Gospel or with the strides we have made in the Church's relations with other religions. Because we in Los Angeles live "up close" with peoples of many different faiths, how can we assist the people of this particular diaspora to correct these erroneous beliefs which might then influence their homelands through Christians living in the West? Although they may not want to hear it, Christians living in the Middle East and emigrating to the West need to be challenged to be a sign of reconciliation and peace. The sine qua non of both is forgiveness. I have found that the biggest challenge we face with our immigrant peoples - whether they be Middle Eastern Catholics or Vietnamese Catholics who have fled their country for Southern California, or Cubans who have fled for the Miami shores - is not one of assisting them in living the mystery of communio between and among various Christians and Christian Churches. The biggest challenge is to help them respond to the grace of giving witness to the Gospel by forgiving those enemies who quite often are the principal reason for their leaving their homeland to find peace and justice on our shores. We would do well to be mindful of our late Holy Father, Pope John Paul II. After giving his message for World Day of Peace 2002 to the world's diplomats, he summed it all up in the challenging phrase: "No peace without justice, no justice without forgiveness."

[00022-02.02] [RC005] [Original text: English] For Asia: H. Exc. Mons. Orlando B. QUEVEDO, O.M.I., Archbishop of Cotabato, Secretary General of the "Federation of Asian Bishops' Conferences" (F.A.B.C.) (PHILIPPINES)

On behalf of the Federation of Asian Bishops' Conferences, I express our deep gratitude to you for inviting me to represent the Federation of Asian Bishops' Conference (FABC) and participate in this important Synod. Likewise on their behalf may I express our communion and solidarity with all the Synod Fathers gathered here today, most especially with our brother Bishops in the Middle East. Our theme is Communion and Witness. It is a theme very close to the heart of the Church in Asia. No.55 of the Instrumentum Laboris expresses a significant desideratum: to foster unity in diversity, to encourage communities to cooperate among themselves, " ... some responses suggest periodically calling (perhaps every five years) an assembly of the entire episcopate of the Middle East." May I share with you the experience of Asian Bishops. Meeting every four years since 1974 the Bishops in the Federation of Asian Bishops’ Conferences have had a very positive experience in promoting communion. Consider that the FABC has 25 regular and associate members, including two ancient Eastern rites - Syro-Malabar and Syro- Malankara, in 28 countries and territories. It covers that vast region of Asia bounded by Kazakhstan in the West, in the North, in the East, Pakistan and India in the South, and East Timor in the Southeast. Despite diverse social, economic, political, cultural, and religious situations, Asian Bishops have gained a certain degree of communion, fellowship, solidarity, cooperation. This is so because of a common vision of mission and pastoral priority. In 1970 Asian Bishops gathered in were inspired by the message of Pope Paul VI who had spoken about pastoral challenges in Asia. In 1974 they met for their first Plenary Assembly as a Federation approved by the Holy See. They drew up the SYNODUS EPISCOPORUM - Bulletin 05 - 11.10.2010 - 9 following common vision of the mission to proclaim Jesus as the Lord and Savior. They stated: Evangelization is the carrying out of the Church's duty of proclaiming by word and witness the Gospel of the Lord. In Asia this task is carried out: The insertion of the Gospel into the cultures renders the local Churches truly present within the life and cultures of our peoples; Through the insertion of the Gospel into the religious traditions, the Asian religions are brought into living dialogue with the Gospe1, so that the seeds of the Word in them may come to full flower and fruitfulness within the life of our peoples; Finally, through the preaching of the good news to the poor (Lk 4: 18), Christ's renewing life and the power of His pascha1 mystery is inserted into our people's search for human development, for justice, brotherhood and peace (FABC I, 1974, nos. 25-28). They also drew up a common pastoral priority which is the building of the local church. The local church is a church incarnate in a people, a church indigenous and inculturated. And this means concretely a church in continuous, humble, and loving dialogue with the living traditions, the cultures, the religions - in brief with all the life realities of the people in whose midst it has sunk its roots deeply and whose history and life it gladly makes its own. For the Asian Bishops such a vision of a local church and mission is best reflected in the building of Basic Ecclesial Communities, by which a parish or a diocese becomes a "communion of communities." Supported by the various pastoral offices of the FABC, Asian Bishops strive together towards this vision of mission and pastoral priority. Through their leadership the Church in Asia continues to undergo waves of conversion or renewal, towards a renewed evangelization and discipleship of life, a Church renewed in the Word and Bread of God. Yesterday during his homily the Holy Father reminded us that “communion is a gift of the Lord”, communion ultimately in the life of God. That requires our response of profound renewal or conversion. The Holy Father also reminded us: “Without Communion there is no witness; the life of communion is truly the great witness.” How imperative these words are for the whole Church in Asia, including the Middle East. We are a "little flock" in Asia, less than 3% of the more than three billion Asians. In the light of rising religious suspicions and extremism sometimes erupting in violence and death, we can surely be afraid or timid. But we are fortified and encouraged by the words of the Lord, "Fear not, little flock." Confidently then we need to make our communion a reality and a witness of the Lord. For in many places in Asia where there is no freedom of religion the only way to proclaim the Lord is to witness to Him by a silent but truly faithful Christian life, a life of love for God and service to our neighbour (see Pope John Paul II, Ecclesia in Asia, no. 23). That witness urges us as bishops in communion with the Holy Father and with one another to address seriously the great pastoral challenges before us in Asia, such as the phenomenon of migration which is sometimes called the new slavery, the negative impact of economic and cultural globalization, the issue of climate change, issues or religious extremism, injustice and violence; religious freedom, and biogenetic issues that threaten human life in the womb and from conception to natural death. In our dialogue as an expression of communion in the household of God, we pray that we could draw up a common pastoral approach to these problems as a form of witness to the faith we have in the Lord Jesus. SYNODUS EPISCOPORUM - Bulletin 05 - 11.10.2010 - 10

[00019-02.04] [RC002] [Original text: English]

For Europe: H. Em. Card. Péter ERD_, Archbishop of Esztergom-Budapest, President of the Episcopal Conference, President of the "Consilium Conferentiarum Episcoporum Europae" (C.C.E.E.) (HUNGARY)

In the name of the European bishops represented by the Presidents of all the Episcopal Conferences of the continent, gathered ten days ago in Zagreb at the 40th plenary session of the Council of European Episcopal Conferences, I express my most heartfelt and cordial greetings to the prelates present here and to all the Catholics of the Middle East. Seen from Europe, the Holy Land and the Middle East are found to the east. It is from there that the light of Christ came, that light that remains forever the true Invincible Sun that will never set. The face of Jesus shines like the sun (Mt 17:2) and illuminates the whole history of humanity. But the chosen disciples saw this splendor on the mount of the Transfiguration as the drama of the Passion and Resurrection of the Lord were already being prepared. Europe is in debt to the Middle East. Not only do a multitude of the fundamental elements of our culture come from that region, but the first missionaries to our continent came from there too. We gratefully conserve the memory of the event described in the Acts of the Apostles: “One night Paul had a vision: a Macedonian appeared and kept urging him in these words, 'Come across to Macedonia and help us.' Once he had seen this vision we lost no time in arranging a passage to Macedonia, convinced that God had called us to bring them the good news” (Acts 16:9-10). It was a providential decision by the Holy Father Benedict XVI to dedicate an entire year to Saint Paul, the Apostle to the Nations, whose fervor and wisdom are extremely relevant for the new evangelization. Speaking of this, I have to recall our European episcopal pilgrimage to Tarsus, the city of St Paul, but I have to also repeat the expression of sorrow and solidarity of the Europan bishops that we offered on the occasion of the violent death of His Excellency Mons. Luigi Padovese, President of the Bishops’ Conference of Turkey. When we consider the Middle East, we Europeans have to examine our consciences. Is the Gospel message still alive among us, that good news that we received from the Apostles? Or is that light and enthusiasm that stems from faith in Christ absent now from our lives? In our times, when Christian refugees and emigrants arrive in Europe from various Middle Eastern countries, what is our reaction? Do we pay enough attention to the reasons that force thousands if not millions of Christians to leave the land where their ancestors lived for almost two thousand years? Is it also true that our behavior is responsible for what is happening? We are truly facing a great challenge. We have to examine the nature and effects of the changes in Europe and in the Western world. Do we know how to effectively express our support to the Christians of the Middle East? Are the principle factors in public life in Europe still sensitive to the illuminated human values that come from Christianity? Or are they largely indifferent to and distrustful of that precious inheritance of ours? An inheritance without which Europe would not even exist in a cultural sense. SYNODUS EPISCOPORUM - Bulletin 05 - 11.10.2010 - 11

The Christians who come from the Middle East knock on the doors of our hearts and re- awaken our Christian conscience. How do we welcome these brothers and sisters, what can we do to ensure that their ancient inheritance - which is also ecclesiastical- is conserved for the future? The theme of this synod is The Catholic Church in the Middle East: communion and witness. In the Acts of the Apostles we read that the multitude of the believers was “of one heart and soul” (Acts 4:32). Such a communion still exists in the Church today; rather, the communion of the saints is an article of our Creed. Such an essential communion has to be - like the Church itself - both visible and invisible at the same time, it has to move in the world of grace but also in society. The Catholics of Europe pray, work, struggle and fight to be present and effective in visible society as well. Despite all the sadness, all the disappointments, all the negative experiences and sometimes the discrimination or pressures that strike Christians who try to follow their conscience, we never give up hoping that our Europe too will be able to find again its identity that is profoundly rooted in the culture of life, hope and love. The more we are aware of our Christian vocation in society, the more we will also be capable of displaying and radiating the force of the Gospel which is powerful and capable of transforming human society in our century as well. Faithful to the teaching of Vatican Council II demonstrated in a special way in the Pastoral Constitution Gaudium et Spes, we have to follow the invitation of the Church: “Those who are suited or can become suited should prepare themselves for the difficult, but at the same time, the very noble art of politics,and should seek to practice this art without regard for their own interests or for material advantages. With integrity and wisdom, they must take action against any form of injustice and tyranny, against arbitrary domination by an individual or a political party and any intolerance. They should dedicate themselves to the service of all with sincerity and fairness, indeed, with the charity and fortitude demanded by political life.” (GS 75f) “Physician, heal thyself” (Lk 4:23) - writes St Luke, the “dear doctor” (Col 4:14). We therefore have to heal ourselves - we, the Christians of Europe - with the help of the Holy Spirit so that we can reflect the light of Christ, received from the East, and pass on the gift obtained through our courageous witness. In this sense I ask for God’s blessing on this Synod and on all the Christians of the Middle East: Stella Orientis, pray for us!

[00020-02.04] [RC003] [Original text: Italian] For Oceania: H. Exc. Mons. John Atcherley DEW, Archbishop of Wellington, President of the "Federation of Catholic Bishops' Conferences of Oceania" (F.C.B.C.O.) (NEW ZELAND)

Geographically, Oceania could not be further from the Middle East, and yet the links between our two regions are strong. I represent the Federation of Catholic Bishops of Oceania: Australia (32 dioceses) (22), New Zealand (6) the Episcopal Conference of the Pacific consisting of 17 dioceses and ecclesiastical territories. In total a diverse and scattered community of about 6 million Catholics, small “islands of humanity” (Radcliffe) in the vastness of the Pacific Ocean that covers one-third of the world' s surface. In November 1998, all the Bishops of Oceania assembled here for the Synod for Oceania. We were challenged to "Walk the way of Jesus Christ, to tell his truth and to SYNODUS EPISCOPORUM - Bulletin 05 - 11.10.2010 - 12 live his life." It is a communio of faith and charity that links us with the Churches of the Middle East, we have come to appreciate the rich diversity members of these Churches bring to Oceania. We recognize their vulnerability in living as minor Churches, and we "are eager to appreciate, understand and promote the traditions, liturgy, discipline and theology of the Eastern Churches." (EIO 12) Out of Australia's five million Catholics there are a small, but significant number of Catholics who belong to the Eastern Catholic Churches. The two largest Eastern Catholic Churches in Australia are the Maronite and Melkite, each of which is an established diocese (eparchy), with a bishop (eparch) who is a member of the Australian Catholic Bishops Conference and who from time to time come to the New Zealand Conference meeting. As well as these Eastern Catholic Churches, there are also Chaldean, Syrian, Syro-Malabar and Coptic Catholic Churches. The Maronite, Melkite and Chaldean Eparchies extend into New Zealand, offering pastoral and liturgical services to their communities there too. The wider Middle East is present in Oceania through migrants and refugees who have made their home in the region: European Jews from earliest days of Australia and New Zealand settlement, as well as refugees from Germany in the 1930s, and survivors of the Shoah; Lebanese, Palestinians, ; Iraqi, both Christian and Muslim; and in more recent years, Kurdish refugees from Iraq, Iran and Turkey. Our historical links are strongly marked by war and peace . Australian and New Zealand troops (ANZACS) trained in Egypt during the early years of the Great War (1914 - 1918); sadly the next generation was back in Egyptian desert again in the early 1940s of the Second World War. Fijian peace keeping forces have served with the in both Lebanon and Sinai. These links are cemented today through the presence of many pilgrims from Oceania who visit the Holy Land; through refugee resettlement; aid development programmes of Caritas Internationalis; the presence of international religious orders who are dedicated to educational work, or the support of the Holy Places. Response to the Instrumentum Laboris: There are two themes of the Instrumentum Laboris I would like to respond to from the experiences of Oceania. 1.Communion and Witness; The Instrumentum Laboris has brought to our attention in a new way the challenges facing the Christians in the Middle East: the complex political conflicts, questions of freedom of religion and conscience, living in daily contact as a minority in majority Islamic or Jewish communities, and the constant movement of peoples through emigration and immigration. We are far away, but aware that we are linked to all Christians in the Middle East through a common baptism, ecclesial tradition, faith in Jesus Christ and commitment to his mission. We would like our Christian brothers and sisters in the Middle East to know that we value this communion, that we commit ourselves to stand in solidarity as they suffer, and will support them in prayer and practical assistance in the challenges they face daily. 2. A commitment to interfaith relations: The Churches in Oceania are in this field, we have much to learn from the sustained commitment of the churches of the Middle East to the dialogue of Abrahamic faiths. We recognize the complexity of the historical and cultural context in which this SYNODUS EPISCOPORUM - Bulletin 05 - 11.10.2010 - 13 dialogue is carried out with the signs of hope in the peace process, as well as the setbacks of misunderstanding, persecution and betrayal. The Introduction to the Instrumentum Laboris speaks of the need for Christians to get know their Jewish and Muslim neighbours well if they are to collaborate with them in the fields of religion, social interaction and culture for the good of society. Remembering the need for religion to become the basis of peace and for promoting the spiritual and material values of people the following efforts have been made in Australia and New Zealand.

[00021-02.04] [RC004] [Original text: English]

For Latin America: H. Exc. Mons. Raymundo DAMASCENO ASSIS, Archbishop of Aparecida, President of Latin American Episcopal Council (C.E.L.AM.) (BRAZIL)

In the first place, I would like to thank the Holy Father Benedict XVI for my nomination as a participant, in my role as President of the Latin American and Caribbean Episcopal Conference, at this Synod of the Churches which makes their pilgrim way in the Middle Eastern countries. Thank you so much, Holy Father, for this nomination which honors and pleases me and which is a sign of the deference of Your Holiness for the Church of Latin America. The fellow Churches of the Middle East are the cradle of the Church of Jesus Christ and the first place of its expansion and, even more, the privileged place for the manifestation of the “fullness of time” in the person of the Lord Jesus. In participating in this Synod for the Middle East I would like to gratefully recognize the immense wealth that we have all received from you. In the first place, the sacred books of the Bible that nourish our encounter with the Lord and illuminate us on each decision that we must make for our personal and ecclesial life. Also, the living Tradition and the Councils, which, in their dynamic reception, allow our Churches with their unique and varied wealth, to make our people share the life of Jesus Christ. Furthermore we must not forget the rich Pneumatology of the Eastern Churches. Your fundamental multi-culturalism is a sign of the first ecclesial expansion. In time it has undergone many adjustments and numerical and socio-political imbalances and has undergone many corrections. Today as well, in our globalized world, marked by many tensions, there is something that we live each day and about which we can learn a great deal from the history and the difficulties present in these Churches. The theme of the secularism of the governments that lead our people in many cases has become discriminatory because of ideological intransigence as well as, for many of us, a thematic imposition, an “Islamization” of the public. This is a challenge that we share with you, which requires us to fight for a true religious freedom in the public sphere. We must keep this in mind even in catechesis with the aim of forming Christians and citizens who are conscious of their rights and duties. The Holy Father Benedict XVI, in his visit to France (2008), took up the precious concept of a “positive laity”. This situation gives rise to a challenge in which we have acquired a new consciousness. This being the formation of the laity in our Churches. During our last general Conference for Latin America and the Caribbean (in 2007), which took place in Aparecido in Brazil, it was emphasized that this formation must begin with a deep personal encounter with Jesus Christ, that marks and lasts as a constant experience in each person’s life and with a proper formation in the rock created by the Word of God faced with the new SYNODUS EPISCOPORUM - Bulletin 05 - 11.10.2010 - 14 cultural situation we are living today. This must allow the presence of the laity in the new aeropagi and in the tasks of public service. In mentioning the lay disciples, we cannot avoid mentioning the huge importance of the family for the formation of human and Christian values. All families, today, are suffering from a generalized fracture caused by the speed with which everything changes today. Therefore it must not inhibit its educational strength. Under certain aspects of the family, we may coincide with Muslim faithful and we have seen this during the ballots of international organizations. However there are other aspects of the concrete concept of family that are further from the Muslim concept, for example concerning the role of the woman in the family and in society. To form the laity for today does not dispense, rather it requires even the formation of priests that realize the deep need for a great “personal and pastoral conversion” to make their parishes and places and ministries of missionary animation like the first Christian communities. It is necessary to go through a pastoral of conservation to a pastoral enlivened by the missionary spirit. In the General Conference of Aparecido, the Holy Father asserted that being “disciples and missionaries of Jesus Christ” are two sides of the same coin. There is no if there is no missionary, and there are no missionaries if one is not a disciple. This necessary “conversion” will also have important consequences in the vocation pastoral. The youth of today wishes to give themselves generously to the God of Life, but holds back when perceiving only efforts in self-preservation and does not discover the transforming novelty of the Gospel in our present history. The vocational pastoral must help young persons discover Jesus as a “path, Truth and Life” and show them the different roads to follow Jesus, underlining the vocation to priesthood and to consecrated life. In our Latin American and Caribbean countries, we have many Eastern immigrants - first and second generation - the majority being Christians. Many have become part of the Latin Church and there are small groups with their own heptarchies. We would like them to grow more in the conscience of our common Catholic faith and come closer in a shared missionary action. At this time, we are developing in all our Churches what is called the “Continental Mission”, the fruit of the General Conference of Aparecido. It would be a splendid witness to be able to join this evangelizing effort. Finally, we would like to share with you the concerns about the Israeli-Palestinian conflict. Even in this we are in communion with the Holy Father in his effort to find a solution to the conflict. May peace be re-established between these two people in the land of Jesus! We ask the Lord Jesus, through the intercession of the Most Holy Mary, Queen of the Apostles, to breathe His Spirit which renews all things over this Synodal Assembly.

[00040-02.02] [RC006] [Original text: Spanish] SYNODUS EPISCOPORUM - Bulletin 05 - 11.10.2010 - 15

INTERVENTIONS IN THE HALL (BEGINNING)

Then the following Fathers intervened: - H. Exc. Mons. Elias CHACOUR, Archbishop of Akka, Acre, Ptolemaid of the Greek- Melkites (ISRAEL) - H. Exc. Mons. Boutros MARAYATI, Archbishop of Alep of the Armenians (SYRIA) - H. Exc. Mons. Kyrillos WILLIAM, Bishop of Assiut, Lycopolis of the Copts (ARAB REPUBLIC OF EGYPT) - H. Exc. Mons. Botros FAHIM AWAD HANNA, Titular Bishop of Mareotes, Curia Bishop of Alexandria of the Copts (ARAB REPUBLIC OF EGYPT) - H. Exc. Mons. Youhannes ZAKARIA, Bishop of Luxor, Thebes of the Copts (ARAB REPUBLIC OF EGYPT)

The summaries of the interventions are published below:

- H. Exc. Mons. Elias CHACOUR, Archbishop of Akka, Acre, Ptolemaid of the Greek- Melkites (ISRAEL)

They decided to survive and to continue their very special mission, following the orders of their Compatriot, the Man from Galilee, Jesus from Nazareth. My Compatriot, My Champion and my Parishioner. Luke 24/45-49 Acts 1/4-5 and very specially Mark 16/15 “Fear not little flock go in to all the world and preach the good news to all creation”. Since then, my ancestors, started spreading around and everywhere the exciting news revolving around an empty tomb and a RISEN MAN. We never stopped preaching this exciting news. That is why Peter and Paul were sacrificed and killed here in Rome. During the twenty past centuries our Christians from the Holy Land were like condemned and privileged to share oppression, persecution and suffering with Christ. He is risen but his cross is still high in our sky. Our Christianity is still hanging on that terrible cross. They still live under daily threats from who dream continuing the transfer of our minority, away from their lands, their homes, away from their ancestral homeland. If it was not for Him, the cross would have been damned and hated. Centuries long are gone loaded with our sufferings and our persecutions. But today our Holy Father, Pope Benedict XVI called the Catholic Church and all Christians of good will to divert their sight and to turn around, towards the remnant of the family of Christ. We come over here to invite you all to reconsider your priorities regarding the Holy Lands, and regarding its inhabitants. For sure the shrines and the Holy Places are. important. The Franciscan brothers have been keen and loyal custodians and protectors of the Holy Places. Being the archbishop of the largest Catholic Church in the Holy Land, the Melkite Catholic Church, I insistently invite you and plead with the Holy Father to give even more attention to the Living stones of the Holy land. Once more, attention is given despite our unworthiness and undeservedly, we could restore the smile of hope on the faces of our children. We then can have the tools and the means to. We are in Galilee since immemorial times. Now we are in Israel. We want to stay where we are, we need your friendship more than your money.

[00024-02.06] [IN002] [Original text: English] SYNODUS EPISCOPORUM - Bulletin 05 - 11.10.2010 - 16

- H. Exc. Mons. Boutros MARAYATI, Archbishop of Alep of the Armenians (SYRIA)

The ecumenical movement is going through a real crisis, the best proof of this is the bad situations facing the Churches of the Middle Eastern Council today, which has been for years at the forefront of ecumenical work in our countries. We hope that today’s crisis will be a passing phase of the initial progress in the opening of a new page of ecumenical work, moving from the bureaucratic , the development projects, and financial administration, towards encouraging a spirit of fraternity, dialogue and communion among the Churches. The Instrumentum laboris in all its pages has an ecumenical aspect, because all of it concerns all the Churches of the Middle East, we would like to add that this special assembly will not retain its true Christian and Catholic dimensions, unless it is read in the light of our relations with the Churches and other Christian communities. It was said that: "Together we are or we are not at all". 1) I see something missing between paragraphs 14 and 15, would it not be important to mention that Damascus was the place of Saint Paul's conversion, from where he left to go to Arabia, and then to all other nations? We have commemorated the Pauline year , which was announced by his Holiness Pope Benedict XVI. In Antioch, the disciples of Christ were called Christians. To the north of , monastic and religious life prospered, during the 4th century. From the to Saint Maroun, the archeological sites still bear witness to this. This is an ecumenical fact that leads us back to our common Christian roots. We have to revive it, not only on the local level but also on the universal level, so that these roots may support our Christian presence throughout history. 2) In the 25th paragraph, the Intrumentum laboris, mentions " the situation in each Middle Eastern country varies”, not only is this a fact, it is also an undeniable fact. If we want this Special Assembly to be fruitful, we should think about a special conference for each country, having an ecumenical aspect, where we can discuss the issues according to the local situations. Without any doubt, the challenges are the same, but every country has its own situation. 3) The challenges mentioned in the Instrumentum laboris, especially the challenge of emigration (paragraphs 43 - 48), are a serious concern for us as well as for other Churches and local Christian communities. This is a real ecumenical concern. And here it is our obligation to ask: is there a plan to evacuate the Christians from the East? For the past 100 years, emigration or violent deportation have continued to occur from the East. In 1915, hundreds of thousands of Armenian Christians were deported violently, from their countries, and they faced the first in the 20th century, by the Ottomans. Among those martyrs was the Bishop Ignatius Maloyan. The same thing occurred among the Chaldeans and the Syrians… Many Christians were sent from their villages and cities. These acts continued with the Palestinian events, the civil war in Lebanon, the Islamic Revolution in Iran, the invasion of Iraq… Christians are martyrized, forced to emigrate, forced to leave from all the Churches without distinction. Are we waiting for the day where the world as a spectator amidst the indifference of the Western Churches will sit back and watch the “Death of the Christians of the East”? Despite the crises and difficulties that face our Christian life and our ecumenical relations, we still “believe, hoping against every hope” (cf. Rom 4:18).

SYNODUS EPISCOPORUM - Bulletin 05 - 11.10.2010 - 17

[00025-02.02] [IN003] [Original text: Arabic] SYNODUS EPISCOPORUM - Bulletin 05 - 11.10.2010 - 18

- H. Exc. Mons. Kyrillos WILLIAM, Bishop of Assiut, Lycopolis of the Copts (ARAB REPUBLIC OF EGYPT)

The liturgy, according to the Instrumentum Laboris, is a deeply rooted feature of Eastern culture, thus one cannot lessen its strength in order to preserve the intensity of the faith today. History asserts that in our Middle Eastern countries, the liturgy has always been a school for education in the faith and Christian morality, especially when one considers our population, simple and for the most part illiterate, thanks to numerous biblical readings (six daily readings in our Coptic liturgy, even more on feast days and on certain celebrations) and to prayers composed of juxtaposed biblical quotations. For this reason we must maintain it with reverence according to the text of Eastern canons law (cfr canon 39 of CCEO). In the Constitution, Sacrosanctum Concilium, paragraph four, Vatican II affirms the equality of all rites with regard to rights and dignity. In the conciliar decree Orientalium Ecclesiarum, the Council fathers affirm a special regard for the patrimony of Eastern churches, and emphasize their kind deeds towards the Universal Church, quoting Leo XIII’s apostolic letter of November 30, 1894, “Orientalium Ecclesiarum”. The Conciliar Decree on Eastern Catholic Churches likewise urges all Westerners who are in contact with these Churches, to apply themselves in learning and respecting Eastern ... and it refers to the Motu Proprio “Orientis Catholici” of Benedict XV of October 15, 1917 and Pius XI’s Encyclical of September 8, 1926, “Rerum Orientalium”. Canon 41 of the CCEO confirms this and requires them to know these liturgies precisely and to practice them. Now, we can see that quite a few Latin religious persons translate the Latin liturgy into Arabic and they celebrate it for our Eastern faithful helping them thus to separate from their churches and to weaken their belonging to them. With regards to the liturgical language (Instrumentum Laboris 72), we did not wait for Vatican II to translate our liturgical texts into the current language of our people. Since its origins, our Coptic liturgy was celebrated in the different dialects in Upper Egypt, and in the larger cities in Greek, the language of culture and of daily life. Since the beginning of the tenth century, we an find everything in Arabic. One factor which has helped to preserve the faith, and if we compare with other neighboring countries such as North Africa, we observe that several centuries later, Christianity, which flourished at the outset, has vanished; because a foreign liturgy in a little-known language had been imposed upon them. I have an explanation to ask for and a wish to hope for: In a country such as ours, Egypt, where all (Catholics, non-Catholics and even non-Christians) are Copts, what is the purpose of the Latin liturgy in Arabic? If there are Latins, it is their right to celebrate the , but in a language other than Arabic, because this attracts our faithful and helps in their dispersal.

[00026-02.03] [IN004] [Original text: French]

- H. Exc. Mons. Botros FAHIM AWAD HANNA, Titular Bishop of Mareotes, Curia Bishop of Alexandria of the Copts (ARAB REPUBLIC OF EGYPT)

Through a particular choice of God, Sacred Scripture was born in our land of the East, bringing with it the characteristics of our culture; through a similar choice, the Divine SYNODUS EPISCOPORUM - Bulletin 05 - 11.10.2010 - 19

Word became incarnate and shared our reality in the East. He gave himself up to death on the Cross for the salvation of all. The first annunciation of the Gospel began in the East. Our Churches continue to be faithful to the witness of the Gospel, with God’s help, and that of all the Catholic Church and all men of goodwill, giving to the world and to the Church faithful witnesses to their faith, to the Word, to justice, and to fraternal love. Thus the Word of God will always be the guide for our missionary undertaking. The Word of God has always fed the peoples of the East and so they have produced rich Biblical, liturgical, theological and spiritual traditions. The source of the Word of God is still active, but the thirst for it is still powerful in our lands. This is why we need other specialists, centers and pastoral communities to study, meditate on, live and spread Biblical culture in our reality, so that the Word will be the foundation of all education, teaching and dialogue to construct the civilization of the Gospel and love for the good of all.

[00030-02.03] [IN005] [Original text: Italian]

- H. Exc. Mons. Youhannes ZAKARIA, Bishop of Luxor, Thebes of the Copts (ARAB REPUBLIC OF EGYPT)

My intervention concentrates on the renewal of the missionary activity of the Eastern Churches, since the Instrumentum laboris did not deal with this sufficiently. From the beginning of Church history, the faithful of the East were characterized by missionary zeal, and by enthusiasm in realizing the Lord’s mandate, which asks for the preaching of the Gospel throughout the world. The weakness and division of the Roman Empire, the violence of national conflicts, the adversity in dogmatic discussions between Christians, the divisions of the Church and successively, the Arab and Islamic dominions in the Middle East have weakened the Eastern Churches, and have conditioned their presence in the East; and as a result there has been a drop in missionary enthusiasm, and the evangelical impulse has been reduced, as mentioned in the Instrumentum laboris no. 20. Despite the fact that the Church in the Middle East today is a minority living in the midst of a non-Christian majority, and is fighting against the danger of its own decline, and is struggling to maintain Christian faith in the hearts of its faithful, this Church must not be afraid or be ashamed and must not hesitate in obeying the mandate of the Lord which asks it to continue teaching the Gospel. Starting from this Synod, I ask our Eastern Churches to renew their missionary enthusiasm and their preaching activities; they furthermore must promote the formation of their children that they may rediscover their missionary vocation and be encouraged to enthusiastically consecrate their lives to proclaiming the Gospel, thus participating with the children of the Universal Church, especially those of the Western Church, in the service of the preaching of the Word of God throughout the world.

[00027-02.02] [IN006] [Original text: Italian] SYNODUS EPISCOPORUM - Bulletin 05 - 11.10.2010 - 20

NOTICES

- PRESS CONFERENCE

PRESS CONFERENCE

The second 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 18 October 2010 (following the Relatio post disceptationem) at about 12:45 pm. Speakers:

- H. B. Antonios NAGUIB, Patriarch of Alexandria of the Copts (ARAB REPUBLIC OF EGYPT), Relator General - H. Exc. Mons. Joseph SOUEIF, Archbishop of Cyprus of the Maronites (CYPRUS), Special Secretary - H. Exc. Mons. Cyrille Salim BUSTROS, S.M.S.P., Archbishop of Newton of the Greek-Melkites (UNITED STATES OF AMERICA), President of the Commission for the Message - Rev. F. Federico LOMBARDI, S.I., Director of the Holy See Press Office (VATICAN CITY), Ex-Officio Secretary of the Commission for Information

The third 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 Saturday 23 October 2010 (following the Nuntius and the l’Elenchus finalis propositionum) at about 12:45 pm. Speakers:

- H. B. Antonios NAGUIB, Patriarch of Alexandria of the Copts (ARAB REPUBLIC OF EGYPT), Relator General - H. Exc. Mons. Joseph SOUEIF, Archbishop of Cyprus of the Maronites (CYPRUS), Special Secretary - H. Exc. Mons. Cyrille Salim BUSTROS, S.M.S.P., Archbishop of Newton of the Greek-Melkites (UNITED STATES OF AMERICA), President of the Commission for the Message - Rev. F. Federico LOMBARDI, S.I., Director of the Holy See Press Office (VATICAN CITY), Ex-Officio Secretary of the Commission for Information

For the access permit, audio-visual operators (cameramen and technicians) and photoreporters are requested to apply to the Pontifical Council for Social Communications. SYNODUS EPISCOPORUM - Bulletin 05 - 11.10.2010 - 21

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: [email protected] SYNODUS EPISCOPORUM - Bulletin 05 - 11.10.2010 - 22

EDITOR: [ISTU] FOTOCOPIATORE: ANDREA - ENRICO - FRANCESCO - GIANLUCA ORARIO CHIAMATE EDITORS: ORARIO CHIAMATE FOTOCOPIATORI:

ISTRUZIONI PER LA DUPLICAZIONE E LA DISTRIBUZIONE EDIZIONE INGLESE - 02

DISTRIBUZIONE: IMMEDIATA - ALLA FINE DEL BRIEFING - EMBARGO DATA-ORA-ISTRUZIONI NEL CASO DI EMBARGO: NNNN

VERIFICA TELEFONICA DELLA STAMPA IN REMOTE - Eseguita la stampa sulla P30 (o se non funziona, sulla P29 o P34) l’Editor avvisa telefonicamente il reparto fotocopiatori (417 o 416) oppure il bancone presso l’ingresso (429 o 428 o 426) in Sala Stampa. - Il fotocopiatore deve chiamare l’utenza telefonica corrispondente al codice personale dell’Editor (in alto di questa pagina, dopo l’intestazione) che ha eseguito la stampa. - Se questa chiamata ritarda, l’Editor Capo deve rintracciare i fotocopiatori. - Le chiamate vanno annotate (da ambedue le parti) su questa pagina. - La verifica telefonica della stampa in remote consiste in: 1. La verifica dell’impaginazione (il fotocopiatore legge il numero di questa pagina e chiede conferma; l’Editor verifica e conferma; se i numeri non corrispondono, esegue un veloce controllo e stampa in remote una nuova copia, con successivo nuova verifica); 2. La verifica delle istruzioni per la distribuzione (il fotocopiatore legge l’istruzione per la distribuzione e chiede conferma; l’Editor verifica sull’Ordine Bollettino e conferma oppure comunica la correzione (che Editor e fotocopiatore annotano su questa pagina). - Prima della duplicazione va scartata questa pagina (da conservare nella cartella, davanti alla copertina del Bollettino, visto che serve per successive annotazioni, di ristampe, ecc.).

CODICI PERSONALI E UTENZE TELEFONICHE DEGLI EDITORS VAMA Marco VAN BRANTEGEM (Editor Capo) 441 LOMA Maria LOMBARDI 443 ISTU Tullia ISERNIA 427 HAGI Giulia HALABI 442 HAAM Amal HAZEEN (Editor Bollettino arabo) 82045 DICR Cristina DI MARCO 440 SCSA Salvatore SCOLOZZI 438

SYNODUS EPISCOPORUM - Bulletin 05 - 11.10.2010 - 23

Serva ordinem et ordo servabit te

[B05-02.07] SYNODUS EPISCOPORUM BULLETIN

HOLY SEE PRESS OFFICE 12.10.2010 English edition 06

SUMMARY - THIRD GENERAL CONGREGATION (TUESDAY, 12 OCTOBER 2010 - MORNING) - NOTICES

THIRD GENERAL CONGREGATION (TUESDAY, 12 OCTOBER 2010 - MORNING)

- VOTING ON THE COMMISSION FOR THE MESSAGE - INTERVENTIONS IN THE HALL (CONTINUATION)

At 9:00 today Tuesday 12 October 2010, in the presence of the Holy Father, with the Hour of Terce, the Third General Congregation began, to vote on the Commission for the Message and to continue the interventions by the Synodal Fathers in the Hall on the Synodal 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).

The Acting President Delegate H.B. Ignace Youssef III YOUNAN, Patriarch of Antioch of Syrians (Lebanon).

At this General Congregation,which ended at 12.30 am.with the prayer Angelus Domini, 165 Fathers were present.

VOTING ON THE COMMISSION FOR THE MESSAGE

After the interval, the first ballots for the election of the Commission for the Messagewere cast, presided by pontifical nomination by H. Exc. Mons. Cyrille Salim BUSTROS, S.M.S.P., Archbishop of Newton of the Greek-Melkites (UNITED STATES OF AMERICA)and Vice President H. Exc. Mons. William Hanna SHOMALI, Titular Bishop of Lydda, Auxiliary Bishop of Jerusalem of the Latins (JERUSALEM). The voting took place electronically.

The Message to the People of God

At synodal assemblies, it has been the practice to publish a Message (Nuntius) addressed to the People of God, particularly to those persons directly associated with the synod's topic. Pastoral in nature, the Nuntius' purpose is to encourage the People of God to respond faithfully to their proper vocation, and to praise them for the efforts already being made. At the end of the first week a first draft of the Nuntius is presented to the Assembly for general discussion.After noting the observations of the Assembly, the Commission prepares the definitive text which is later submitted to the Assembly for its approval. The definitive text of the Nuntius is published at the end of the synod's work. The two drafts are to be prepared in the Arab, English, French and Italian. Composition of the Commission for the Preparation of the Message

This Commission is comprised of 12 members of which 8 are elected by the assembly (1 from each Church represented in the Council of Patriarchs of the Middle East and 1 from the Union of Superiors General) and 4 appointed by the Holy Father, including the President and Vice-President. In appointing members of the Commission–composed entirely of synod fathers– consideration is to be given to the following: variety of Churches (different nations and languages);Church and cultural sensitivities; special competency required; creative ability and writing skills; capacity to work in a group.

The role of the President of the Commission is: to convoke, when necessary, and preside over the meetings of the Commission; to present in plenary session an initial draft of the Message for discussion by the synod fathers; to establish sub-commissions or work groups for re-formulating the first draft of the Message; to provide a text in the various working languages of the Special Assembly for the Middle East, both for the initial draft and the final version; to present the definitive text of the Message to the assembly for voting. This can be done directly by the President of the Commission, the Vice-President or another member of the Commission designated by the President; to present the Message during a Press Conference.

Voting in Electronic Form

Voting for the Commission for Commission for the Message took place electronically.

To vote electronically, the Synodal Fathers use a device, which is also used for attendance purposes. This device can manage two types of voting: simple vote and multiple vote. Simple vote. When voting on a single motion where a consensus is required, one uses “PLACET”, “NON PLACET”, “ABSTINEO” or “PLACET IUXTA MODUM”. Once the choice is made, it is confirmed by pushing the green button “CONFIRMO”. Multiple vote. When a vote requires a preference between various motions, one uses the numerical buttons, pushing the number corresponding to one’s choice and confirming with the green button “CONFIRMO”. In case of an error in buttons, “No Valido” will appear on the display. In case of an error or one wishes to change the choice, push the red button “DELEO” then push the correct button for the correct choice and confirm with the green button “CONFIRMO”. This can be repeated until the President decides that the available time has ended.

INTERVENTIONS IN THE HALL (CONTINUATION)

The following Fathers intervened.

- H. Em. Card. Angelo SODANO, Dean of the College of Cardinals (VATICAN CITY) - H. Em. Card. Zenon GROCHOLEWSKI, Prefect of the Congregation for Catholic Education (VATICAN CITY) SYNODUS EPISCOPORUM - Bulletin 06 - 12.10.2010 - 3

- H. Exc. Mons. 'Ad ABIKARAM, Bishop of Saint Maron of Sydney of the Maronites (AUSTRALIA) - Rev. F. , S.I., Vicar of the Patriarch of Jerusalem of the Latins for the pastoral care of the Hebrew-speaking Catholics (JERUSALEM) - H. Exc. Mons. Louis SAKO, Archbishop of Kerkuk of the Chaldeans, Patriarchal Administrator of Sulaimaniya of the Chaldeans (IRAQ) - H. Exc. Mons. Shlemon WARDUNI, Titular Bishop of Anbar of the Chaldeans, Curia Bishop of Babylon of the Chaldeans (IRAQ) - H. Exc. Mons. Antonios Aziz MINA, Bishop of Guizeh of the Copts (ARAB REPUBLIC OF EGYPT) - H. Exc. Mons. Maroun Elias LAHHAM, Bishop of Tunis (TUNIS) - H. Exc. Mons. Elias NASSAR, Bishop of Saïda of the Maronites (LEBANON) - H. Exc. Mons. Youssef BÉCHARA, Archbishop of Antelias of the Maronites (LEBANON) - Rev. Mons. Raphaël François MINASSIAN, Patriarchal Exarch of the Armenian Patriarchate of Cilicia (JERUSALEM) - H. Exc. Mons. Salim SAYEGH, Titular Bishop of Aquae in Proconsulari, Auxiliary Bishop of Jerusalem of the Latins, Patriarcal Vicar of Jerusalem of the Latins for Jordan (JERUSALEM) - H. Exc. Mons. Georges BACOUNI, Archbishop of Tyr of the Greek-Melkites (LEBANON) - Rev. F. Mauro JÖHRI, O.F.M. Cap., General Minister of the Franciscan Order of Friars Minor Capuchin (ITALY) - H. Exc. Mons. Jean Benjamin SLEIMAN, O.C.D., Archbishop of Babylon of the Latins (IRAQ) - H. Exc. Mons. Vincent LANDEL, S.C.I. di Béth., Archbishop of Rabat (MOROCCO) - H. Exc. Mons. Giorgio BERTIN, O.F.M., Bishop of Djibouti (DJIBOUTI) - Archmandrite Robert L. STERN, General Secretary of the "Catholic Near East Welfare Association" (C.N.E.W.A.) (UNITED STATES OF AMERICA) - H. Exc. Mons. Vartan Waldir BOGHOSSIAN, S.D.B., Bishop of San Gregorio de Narek en Buenos Aires of the Armenians, Apostolic Exarch for the faithful of the Armenian Rite living in Latin America and Mexico (LATIN AMERICA AND MEXICO) - H. Exc. Mons. Paul Youssef MATAR, Archbishop of Beirut of the Maronites (LEBANON) - H. Em. Card. Stanis_aw RY_KO, President of the Pontifical Council for the Laity (VATICAN CITY) - Rev. F. Ab. Semaan ABOU ABDOU, O.M.M., Superior General of the Mariamite Maronite Order (UNION OF THE SUPERIOR GENERAL)

The summaries of the interventions are published below:

- H. Em. Card. Angelo SODANO, Dean of the College of Cardinals (VATICAN CITY)

A first requirement Turning our gaze now to the actual Assembly, I would like to say immediately that I fully agree with what is written in our "Instrumentum laboris" and therefore that ecclesial communion is the first requirement that Christians must listen to in the current complex SYNODUS EPISCOPORUM - Bulletin 06 - 12.10.2010 - 4 reality of the Middle East. This unity is then also the first evidence that Pastors and faithful may give to the society in which they live, whether one is in Cyprus, or in Kuwait, in Turkey or in Egypt, in a society where the Christian presence is a minority as in various countries on the Arab Peninsula or where it is very important like in Lebanon. The hardships of today may indeed may become a stimulus to greater cohesion between the various Christian communities, also overcoming the denominationalism which is narrow-minded and limited. Christians, indeed, are, above all, members of the same Mystic Body of Christ. Before the differences of language, of nationality, of membership of various other denominations, there is, in fact, membership in the one Church of Christ, and therefore there is the duty of close cooperation and a charitable and fraternal style of living. Even before the spread of Christianity in the Middle East, the anonymous author of the letter to Diognetus described the identity of Christians as "indistinguishable from other men either by nationality, language or customs .... or speak a strange dialect ...yet there is something extraordinary about their lives" (Letter to Diognetus, n. 5). I remember that the late Pope John Paul II was very insistent on the subject of Christian unity and of solid openness to others during the Synod for Lebanon, in 1995. He then devoted in this respect some important pieces of the post-Synodal Apostolic Exhortation of 1997, reminding us that all the different Christian communities form one and the same Catholic Church united around the Successor of Peter and devoted to the service of humanity (post-Synodal Apostolic Exhortation "Une espérance nouvelle" n. 8). Ecclesial unity Sometimes the discussions in our communities are also born from differing pastoral attitudes, between one who prefers to give priority to the custody of the legacy of the past and the other that calls more for renewal. However we know, in the end, we must always be cognizant of the criterion given to us, the criterion of the "new things as well as old." (Mt 13,52), and thus the new and old to be extracted from the treasury of the Church. This was also referred to recently by our beloved Holy Father Benedict XVI, speaking to a group of newly appointed bishops, telling them: "The concept of "guarding" does not only mean preserving what has been established although this element must never be lacking but includes, in its essence, also the dynamic aspect, in other words a perpetual and practical aspiration to perfection, in full harmony and continuous adaptation to the new needs that have arisen from the development and progress of that living organism which is the community". (L'Osservatore Romano, 13-14 September 2010). Of course, the unity between Pastors and faithful in the Middle East also involves a close unity with the Church of Rome, where Providence guided the Apostle Peter to make his See. In this respect who does not recall what the great Bishop of Antioch, St. Ignatius, wrote to the Church of Rome? This is an affective union which must then lead to effective union with the Holy See, through the numerous channels that exist today. In this regard I would also like to mention the opportunity for a closer union with the existing Papal Representatives in the countries of the Middle East. Eight were worthily posted by the Pope to Jerusalem and to Beirut, to Damascus and to , to Baghdad and to Tehran, to Cairo and to Safat in Kuwait with the plan to work together with local Pastors in this difficult hour of their mission. Our hope SYNODUS EPISCOPORUM - Bulletin 06 - 12.10.2010 - 5

In conclusion, we must all work together to prepare for a new dawn for the Middle East, using the talents that God has given us. Of course, it is urgent to facilitate the resolution of the tragic Israeli-Palestinian conflict. Yes, it is urgent to take action to end the aggressive elements within Islam. Of course we must always demand respect for the religious freedom for all believers. It is a difficult mission that you, venerable Pastors of the Church in the Middle East, have to carry out in such a dramatic moment in history. But know that you are not alone in your daily concern to prepare a better future for their community. It is true, that sometimes in the face of the tests of today, it could come naturally to someone to repeat with the Psalmist: "Exsurge, Domine! Salvos nos fac, Domine!" (Ps 3,8). "Arise, Yahweh, rescue me, my God!". But faith tells us immediately that the Lord is already very vigilant next to us and that there is always the promise that Christ made one day to the Apostles: "I am with you always; yes, to the end of time" (Mt 28,20). Dear Brothers, let this certainty sustain us in the difficult times in which we live!

[00023-02.05] [IN001] [Original text: Italian]

- H. Em. Card. Zenon GROCHOLEWSKI, Prefect of the Congregation for Catholic Education (VATICAN CITY)

The Church in the Middle East has a long educational tradition. Today thousands of Catholic scholastic institutions exist, with about 600,000 students. They are generally highly esteemed and offer a scholastic education without distinguishing or discriminating and grant access especially to the poorest. Moreover, there are four Catholic universities in the region which have campuses abroad, eight institutes of higher ecclesial studies and at least ten seminaries for different rites. In Middle Eastern countries, there are various opportunities for Catholic educational institutions to carry out their activities and mission. Thus, their presence in some areas is more concentrated while it is less in others. Referring to Number 3 of the Instrumentum laboris, which outlines in a general way the specific objective of this Assembly, so that Catholic educational institutions might carry weight in the fulfillment of nearly all of the premises present in the various points of the Document, that is: –providing to Christians the reason for their presence in the Middle East and their mission in each country; forming authentic witnesses to the faith at all levels and individuals qualified to communicate the faith; –reviving ecclesial communion and cooperation between the very diverse components of the Middle East’s ecclesial reality; in ecumenical commitment and interreligious dialogue; in cooperation with Jews and Muslims in religious, social, and cultural fields for the common good; –reinforcing the required Christian commitment in public life; in civil and political activity; through the means of communication; contributing to appropriately facing the challenges of peace as well as those born of the ambiguity of modernity; creating a more just, fair and human society; contributing to the whole development of the countries of the Middle East at all levels and in the enrichment of Christian values. So that Christians may be duly respected and carry out their charitable mission, even the educational one, the qualified promotion of concepts of “Positive laity”, dignity of the SYNODUS EPISCOPORUM - Bulletin 06 - 12.10.2010 - 6 human person, their rights, true religious freedom, and respect for the freedom of others is necessary. Catholic educational institutions can and must contribute to this promotion as well. Regarding the rest, I think it is difficult to find among the premises highlighted in the Instrumentum laboris any one for which educational institutions do not have importance. Clearly each of these institutions must contribute within their own field of activity and according to their concrete possibilities. I would like to highlight four items: 1) Our institutions are open to all and respectful of those who do not share the Christian faith, so that nobody feels like a guest or a foreigner. This does not mean, however, silencing the Christian values on which the Catholic educational system is founded nor the weakening of its own specific identity and Christian mission. 2) In order to be promoters of peace, respect for human rights, progress, civil and political commitment, and moreover to be committed to ecumenism, interreligious dialogue, etc., institutes of higher learning must have contact and dialogue with other institutions of the same type which exist within the territory. 3) The genuine promotion of priestly vocations and the sound philosophical-theological, spiritual and cultural preparation for future priests, appropriate to the specific needs of the place, remains fundamental. Indeed, the strengthening and development of the Church in the Middle East depends in large part upon their quality and efforts. 4) It is of extreme importance that the Bishops/Eparchs consistently accompany Catholic educational institutions with their presence, encouragement, assistance, and constructive counsel.

[00029-02.06] [IN008] [Original text: Italian]

- H. Exc. Mons. 'Ad ABIKARAM, Bishop of Saint Maron of Sydney of the Maronites (AUSTRALIA)

How could Eastern Christians of the Expansion help Christians of the Middle East? We believe that confirming Eastern Christians of the Expansion in their Eastern identity and heritage would generate a dynamic drawing them to their roots, bursting in them the spirituality and faith of their forefathers so that they become an essential source of “spiritual support and solidarity” to their fellow Christians in their homeland. My pastoral experience embodied this vision. In light of these principles, we have created different activities and committees in all our parishes. Some are to reach out to Maronites of Australia and create communication between them and Lebanon; others are to educate them and invigorate Maroniteness so as to impel them to support financially those of the Middle East; others are to instigate relations with Australian Catholic and Orthodox bishops as well as Muslims for future actions. Christians of the world, at all levels, should be involved according to a strategic plan, in providing any help to the Churches of the East. We in the Expansion are required to educate, confirm and sensitize our people to their Eastern identity in faith and heritage. This will urge them to support their fellow Christians in the East and will unify them in one Church, in Her roots and Her expansion ... the Church of New Horizons for New Times.

[00031-02.02] [IN009] [Original text: English] SYNODUS EPISCOPORUM - Bulletin 06 - 12.10.2010 - 7

- Rev. F. David NEUHAUS, S.I., Vicar of the Patriarch of Jerusalem of the Latins for the pastoral care of the Hebrew-speaking Catholics (JERUSALEM)

Hebrew is also a language of the Catholic Church in the Middle East. Hundreds of Israeli Catholics conduct all aspects of their life in Hebrew, inculturating their faith within a society that is defined by the Jewish tradition. However, today, in addition there are thousands of children, Catholic by faith, of the families of foreign workers, refugees and also Arabs, who go to schools, and need catechism in Hebrew, a great challenge for the Hebrew-speaking vicariate today. Finally, the Hebrew-speaking Catholic vicariate seeks ways to serve as a bridge between the Church, predominantly Arabic-speaking, and Jewish-Israeli society to promote both a teaching of respect for the people of the first covenant and a sensibility to the cry for justice and peace for Israelis and Palestinians. Together, Arabic- speaking and Hebrew- speaking Catholics must give witness and work in communion for the Church in the land of her birth.

[00032-02.02] [IN010] [Original text: English]

- H. Exc. Mons. Louis SAKO, Archbishop of Kerkuk of the Chaldeans, Patriarchal Administrator of Sulaimaniya of the Chaldeans (IRAQ)

Liturgical based upon sacred scripture, but also the patristics and pastoral demands of today. Otherwise our faithful will go looking for other churches as has already happened in some cases. The development of leaders must be a priority. At times, churches are in need of staff, and it is the duty of the universal church to assist in the preparation of a clergy which is up to the tasks of its mission. The relationship between the different churches in every country in the Middle East and the relationship with the Holy See as well. How to live, at the same time, in communion in the particularity? We will remain divided if we continue to look at the past and we do not seek to find, rather, that which today might unite us. The Eastern Churches make up part of the universal church and any study undertaken by the universal Church must also take into consideration the situations of the particular churches. At times we are disappointed. A serious commitment to dialogue with Muslims. Without dialogue with them there will be no peace nor stability. Together we can do away with wars and all forms of violence. We must join our voices in denouncing together this great business of the arms trade. A genuine threat of war in our region, where Pope John Paul II’s words were tragically fulfilled: “War is an adventure with no return”. Without dialogue and a true and concrete commitment there will not be peace. The fatal exodus afflicting our churches cannot be avoided, emigration is the biggest challenge which threatens our presence. The data is worrying. The Eastern Churches, and even the universal Church, must take on their responsibilities and with the international community and local authorities find common choices which respect the dignity of the human person. Choices which are based on equality and full citizenship, with efforts towards partnership and protection. The strength of a state must be based upon its credibility in the application of its laws at the service of its citizens, without SYNODUS EPISCOPORUM - Bulletin 06 - 12.10.2010 - 8 discrimination between the majority and the minority. We want to live in peace and freedom instead of merely surviving.

[00033-02.03] [IN011] [Original text: Italian]

- H. Exc. Mons. Shlemon WARDUNI, Titular Bishop of Anbar of the Chaldeans, Curia Bishop of Babylon of the Chaldeans (IRAQ)

We thank His Holiness Pope Benedict XVI who invited us to this meeting and who is working with us and accompanying us to achieve positive and constructive results. It is a blessed, courageous and necessary step that we took together to study our difficult problems which concern us all, and we cannot avoid them, although it came too late and we should have undertaken this a long time ago, because its importance and the serious issues that we are discussing, related to our existence or non-existence, construction or destruction, perseverance or failure, commitment or indifference, to walk forwards or backwards, and this happens when we look to the past, the present and the future. We have to create a strong foundation and repair the destroyed and weak foundations if we want to bear witness to Jesus Christ and to live His heavenly commitments which He gave to us as life, to revitalize our behavior and fulfill the communion between us. Nobody must weaken this communion: neither denominational or egotistical benefits must be allowed to weaken our communion, rather, we have to live fully it or our divergences will destroy us; we have to call upon and live the mutual love which will lead us to the unity from which we will have strength. What should we do then? 1 - Love is above everything: to found a Middle Eastern committee from all churches related to the Patriarchs’ Council which should be responsible for the dialogue between the Catholic Churches, for their real rapprochement and to destroy barriers and to build close relations and encourage reciprocity in the services and to study the weak points of the sister Churches. 2- That they become one heart: to found a committee responsible for ecumenism and relations with the sister Orthodox Churches and with the Protestant communities, and to found a committee of dialogue between religions in the Middle East, which will organize constructive meetings among the three big religions as well as with other religions. To establish a strong committee to defend the oppressed and those without rights, and to stand courageously and daringly against the fanatical and partisan political groups. 3 - To emphasize the witness of faith in life, and to encourage our faithful to work in the political field because they are indigenous citizens who have their rights and duties and they have to take responsibility to guide the issues of the state according to the principles of human rights. To sensitize people to defend freedom especially religious freedom, and the freedom of conscience and freedom of expression, and here we mention specially the issue of minors that can create problems in Christian families as there is no freedom in respect to this. 4 - We must seek peace and stability in our countries and shout in one voice: no to war, yes to peace; no to the destructive weapons, yes to disarmament; no to terrorism, yes to universal brotherhood; no to divisions and strife and fanaticism, yes to unity, to tolerance and dialogue. And we must focus strongly on the fact that the Christians of the Middle East are true citizens and they have according to the international statutes two SYNODUS EPISCOPORUM - Bulletin 06 - 12.10.2010 - 9 privileges: the first the right to citizenship and the second is the right to maintain their presence and not be excluded from the building of the Middle Eastern countries. 5 - To be attentive to the laity and to give them their real role in the Church and to form a committee for families and youth. All this we place under the protection of our Mother Mary, the Mother of the East, who accompanied the first Church, and She who accompanied the first Church will accompany us today. Amen.

[00034-02.04] [IN012] [Original text: Arabic]

- H. Exc. Mons. Antonios Aziz MINA, Bishop of Guizeh of the Copts (ARAB REPUBLIC OF EGYPT)

Episcopal elections This intervention of mine is not aimed at asking for a change in the current norms, but rather that of finding a way that might simplify the procedures in making nominations, maintaining the current norms and safeguarding at the same time Eastern tradition. I suggest two alternatives, in order of preference: - To consider the Roman Pontiff potentially present in all the meetings of the Synod, and implicitly assenting at every election that has taken place. Thus the Patriarch will have to ask the Holy Father to give his blessing at the end of the election but still before the publication of the nomination. - The Patriarch should communicate the election result directly to the Holy Father in a special audience or by means of the Pontifical Representative, asking for his assent. The jurisdiction of the patriarch over the faithful of the same rite outside of the patriarchal territories: The principle of territoriality has been staunchly maintained by all the ecumenical councils. On the other hand, the last 60/70 years have marked human history at a frenetic rate. Mass immigration of entire families from one side of the world to another has led to many Eastern people leaving their territory to establish their home elsewhere. The extreme example of this is when the faithful belonging to a Church “sui iuris” are more numerous outside of the territory than within it. It is not entirely logical that some faithful who belong to a Church “sui iuris” have no relationship with the Church they belong to other than liturgically. My request is that the Patriarch be granted personal jurisdiction over the faithful of his Church wherever they might be. Bishoprics for the Eastern faithful deprived of a hierarch: This pre-Council juridical structure, that arose for the pastoral care of the Eastern faithful living outside their territories of origin, appears to be entirely outdated, in fact I would even go so far as to say it is contrary to the dispositions of present law. I propose instead to look again at the juridical position of the existing bishoprics for the Eastern faithful deprived of a hierarch, with a view to their abolition. The mission of married priests outside the patriarchal territories Since the 1930s there has been a ban on the ordination of and the practice of the ministry by married priests outside the territories of the Patriarchy and the “Historically Eastern regions”. SYNODUS EPISCOPORUM - Bulletin 06 - 12.10.2010 - 10

I think, in line with whatever the Holy Father decides, that the time has come to take this step in favor of the pastoral care of the Eastern faithful throughout the Diaspora.

[00035-02.02] [INO13] [Original text: Italian]

- H. Exc. Mons. Maroun Elias LAHHAM, Bishop of Tunis (TUNIS)

To talk about Middle East/Maghreb relations does not mean to speak about Eastern;/Western relations. The Maghreb countries are also a part of the Arab world and the Muslim countries. One should know that there are more Muslims in Northern Africa than in the Middle East. It is true to say that the Middle East has the grace of having some Christian Arab minorities, while Christianity that existed in the first centuries has completely disappeared in the Maghreb region. Today, there are authentic local Churches implanted in the respective countries, but with foreign believers. My intervention begins with these two points. - The nations in the Maghreb are part of the Arabic Muslim world. There are a few peculiarities in one country or another. Life in Rabat, in Algiers, in Tunis or in Tripoli is the same as life in Amman, in Damascus, in Baghdad or in Cairo. This can be applied above all to relationships with Islam and in the fact of living the Christian faith in a very different context. The Churches in the Maghreb region have every reason to place themselves in relationship to their sister Churches of the Middle East in this domain, and to bring their specificity as dialogue of life and thought with Islam, a dialogue that lived from the point of view of foreigners and not as fellow citizens. - The Maghreb Churches are Churches where the faithful are foreigners. In each Church in the Maghreb there are no less than 60 different nationalities. They are Europeans (businessmen, diplomats, residents, retirees, Christian women in mixed marriages...), Africans (students, employees of the African Bank for Development, military personnel, families, immigrants...), some Christian Arabs of the Middle East (Egypt, Syria, Lebanon, Palestine, Jordan) and a handful of locals baptized in the Catholic Church (in Tunisia and in Algeria). The collaboration required here is an exchange of priests, of religious persons, of consecrated lay persons or of volunteers to work in the parishes and in the different institutes of the Church in Northern Africa. Up until now, it was Europe that provided this. Today, this is no longer feasible, given the decrease in the priestly and religious vocations. Not having any local Christian families or residents for generations, our Churches have two directions in which to turn to for help: Africa and the Middle East. It is true that the life of a priest in the Middle East does not resemble the life of a priest in the Maghreb context (I can say this from my own experience, being myself, as well as my brother from Algiers, Middle Easterners), however, with the grace of God and a serious effort in adaptation, it is possible and even enriching. For the religious, integration is easier, because they have the support of the community. “Ask and you shall receive” said the Lord. We have asked, we wait to receive.

[00036-02.03] [IN014] [Original text: French]

- H. Exc. Mons. Elias NASSAR, Bishop of Saïda of the Maronites (LEBANON)

SYNODUS EPISCOPORUM - Bulletin 06 - 12.10.2010 - 11

The Churches of the East have coexisted with Islam for fourteen centuries despite difficulties and challenges, with ups and downs, often bound up with political problems and the Eastern-Western conflict especially since the (11th - 13th century). Along this long common road let us try to see the glass as half-full: A reciprocal enrichment is developed each day: The Muslims’ devotion to prayer, to youth, to charity To pilgrimage, urging Christian neighbors to practice more. The nearness of Christians to the Gospel leads Muslims to reflect upon a critical reading of the Koran, for example. Of course, dogmatic dialogue is not there, but daily dialogue guarantees a coexistence which has lasted for fourteen centuries. There are initiatives that can be undertaken in a non-religious system, such as is the case with the Syrians. We were able to do things together with the Muslims during the Year of St Paul in 2008-2009, by means of art, theater, culture, and sport. Concerts of mixed religious chants. Exhibitions/displays of paintings and icons. Athletics tournaments and marathons. Conferences, interviews, photo stories. Support of first-century archeological sites Films and pieces interpreted by both Christian and Muslim actors. One in which the person who played St Paul was a Muslim.

[00037-02.02] [IN015] [Original text: French] - H. Exc. Mons. Youssef BÉCHARA, Archbishop of Antelias of the Maronites (LEBANON)

My intervention refers to no.25 and 39 of the Instrumentum Laboris where the issue is positive laicism. Further on in no. 109, it has been stated that there is no laicism in the Muslim countries. Given that the overwhelming majority of Middle Eastern Countries are Muslim and therefore refuse laicism, it would be preferable, for our Synod, to use instead the term of citizenship or civic State. This is a term that is more acceptable and includes the same realities. Moreover it was used by religious dignitaries and Moslem writers in Lebanon and other countries. Also, the Eastern Catholic Patriarchs, in their pastoral letters, notably those that deal with relations between Christians and Muslims, use the term citizenship widely (no. 32). But for the reality of citizenship to be admitted, generalized and integrated on the level of constitutions and above all mentalities, a dual task is required: - at the popular societal level, the means of social communication can be of great assistance. Because , this means anchoring the notions of what citizenship entails, above all the equality of all and the acceptance of religious and cultural diversity. - at the educational level, in schools and universities, citizenship can be nourished throughout the years of training. A work of purification is indispensable at the level of programs to eliminate discriminations. This dual task is indispensable if we want to go beyond the level of the elites for whom citizenship, dialogue and even freedom are allowed, in order to be able to reach the masses which can be manipulated and turned towards any sort of extremism.

[00038-02.07] [IN016] [Original text: French]

SYNODUS EPISCOPORUM - Bulletin 06 - 12.10.2010 - 12

- Rev. Mons. Raphaël François MINASSIAN, Patriarchal Exarch of the Armenian Patriarchate of Cilicia (JERUSALEM)

Communion is not a friendly social relationship, but it is rather the dedication of oneself for the good of one’s brother. This is the teaching of Jesus. The local Church of the Holy Land in Jerusalem is aware of the acute problems of a socio- political nature faced by Christians in the Middle East, and has faith in the imperative importance of the media that can play a positive role in proposing solutions. The technique of the mass media consists of the use of sound, image and text as means of communication that leads us to a “communicative” solution that is based on the unity of the Catholic Churches in the East. An ideal unity for a Christian testimony that facilitates communion and collaboration without damaging the identities of the various Christian Catholic Churches and without eroding their traditional culture. The Catholic Church in the Middle East has remained faithful to the apostolic tradition that consisted of preaching, visiting and writing. Collaboration in the field of the mass media is still weak among the Catholics of the Middle East because of the differences between cultures and ecclesiastical traditions. Recently the use of the mass media and means of social communication has become more frequent but at the level and on the initiative of single individuals. These means, despite the rapid progress in the world of the media, are still at a primitive level as a result of a lack of economic resources and therefore of professionalism. The mass media can play an important role and be one of the most suitable means for creating a real communion between the various Catholic Churches, starting from an effective collaboration between them in such a way that the mass media might truly become a place of witness to Jesus and Christian values.

[00041-02.02] [IO018] [Original text: Italian] - H. Exc. Mons. Salim SAYEGH, Titular Bishop of Aquae in Proconsulari, Auxiliary Bishop of Jerusalem of the Latins, Patriarcal Vicar of Jerusalem of the Latins for Jordan (JERUSALEM)

Among the problems facing the Church in the Middle East, we have to mention that of the sects, which causes great doctrinal confusion. Our era is full of their theological fancies/nonsense. In Jordan, by way of an example, there are about fifty sects, five of which have more active pastors than all the Catholic and Orthodox churches put together. What can be done to safeguard the treasury of the faith and to limit their growing influence? Visit families. Priests and pastors of souls are pleaded with, insistently, to visit families and to assume their responsibility in explaining, defending, disseminating, living and helping to live the Catholic faith. Demonstrate serious concern for the Christian formation of adults. Many of our practicing faithful are only vaguely moralized and sacramentalized. They are not evangelized. They provide a resource for sects. Sensitize Catholic schools to their Catholic mission. Often, those in charge of the schools do not give the same importance to catechetical instruction as they do to other material. Only rarely do they prepare catechists. Too often they choose them without any discernment, to simply fill the gaps. SYNODUS EPISCOPORUM - Bulletin 06 - 12.10.2010 - 13

Have the courage to revise catechism texts so that they might clearly express the faith and doctrine of the Catholic church, testifying to and shedding light on Sacred Scripture, Apostolic tradition, and the ecclesial Magisterium. In conclusion: beyond ritual differences and political quarrels, protect the treasury of the faith, such is the fundamental mission of the pastors of the Catholic church.

[00039-02.02] [IN017] [Original text: French]

- H. Exc. Mons. Georges BACOUNI, Archbishop of Tyr of the Greek-Melkites (LEBANON)

It is true that parents are the first catechists of the faithful, with the help of schools and parishes. But in the wake of Vatican II a new catechism initiative sprung from the New Ecclesial Movements with the blessing and encouragement of Popes Paul VI, John Paul II, and Benedict XVI. It is important for the Eastern Church today to learn from their success and benefit from their initiative. Most of these ecclesial movements follow a certain approach to catechism, and I am going to refer to one of them - The Sword of the Spirit communities within the Renewal in the Holy Spirit movement- to explain their pedagogy. It is modeled on the Lord's own catechetic pedagogy with the disciples on the Emmaus road as we read in the 24th chapter of the gospel of Luke. It is not solely aimed at education of the mind but rather at bringing the faithful to a personal relationship with Jesus, a discovery of their call and mission, and to a deeper communion with the Church. It is a pedagogy aimed at those Christians who -like the Emmaus disciples- were brought up in the Christian faith but lost hope and "their eyes were kept from recognizing" the Lord (Luke 24: 16). Since many of these Christians will not come to church, members of the movement go and walk with them on the road as the Lord did (v. 15), listen to them (v.17), re-evangelize them (vv. 25-27), and bring them to communion with the Lord (v. 30) and to a desire for community (v. 29). Then once their eyes are opened (v. 31) they decide to stay -or return- to their country and church (v. 33) to become the new missionaries (v. 35). But in order for this conversion to last, they are invited to a life of community (vv. 33, 36-43) where they receive further teaching and fellowship (vv. 44-47), to become witnesses and even martyrs (v. 48), by the power of the Holy Spirit (v. 49) and through a life of worship and prayer (vv. 52,53). What we can attest and see among these new movements is not only a new vitality for prayer and evangelism, but, more importantly, an ability to inspire a lot of men and women, young and old, to stay in their countries as missionaries, and to serve their local churches with zeal and obedience. It is therefore crucial -even vital- for Bishops and clergy to realize that these new ecclesial movements are working in the church and for the church, and that their contribution is not a threat but a rich addition to church efforts to catechize the faithful and to preserve a Christian presence in the Middle East. Therefore, Bishops in particular need to encourage and promote such initiatives and, as needed, provide these new ecclesial movements with the theological and spiritual help that they lack. The Emmaus disciples returned with hope, a hope on which the Church was founded. May we too all return home to our local situations filled with hope in this season where the Holy Spirit is at work in a new way to renew the Church -as was described by our dear Pope Benedict in his essay on the Locus of Ecclesial Movements in the church more than SYNODUS EPISCOPORUM - Bulletin 06 - 12.10.2010 - 14

12 years ago- and in his prophetic call to this special synod. Christ is the same yesterday, today, and forever!

[00042-02.02] [IN020] [Original text: English]

- Rev. F. Mauro JÖHRI, O.F.M. Cap., General Minister of the Franciscan Order of Friars Minor Capuchin (ITALY)

In my intervention I recalled the characteristics of the presence of the Capuchins in the Middle East down through the centuries within the wider Franciscan tradition. I paid particular attention to the situation in Turkey. I remembered the cultural commitment and pastoral dedication of the Capuchin bishop Mons. Luigi Padovese, Apostolic Vicar to Anatolia, who was brutally murdered last 3 June, and I recalled the grave difficulties Christians are subject to in that land. Among the commitments of the Capuchins, apart from the pastoral care of Christians spread throughout an enormous territory, works of charity and evangelical witness, I recalled his commitment to promoting the symposia of Tarsus on Saint Paul and of Ephesus on Saint John, in collaboration with the Antonianum Spiritual Institute with the aim of promoting interest in the sites of the origins of Christianity, rediscovering their cultural importance, and not just for Christians. I also recalled his commitment to the promotion of meeting and dialogue with Muslims through the organization of symposia on inter-religious dialogue. To sum up, the commitment of the Capuchins, along with that of the other ecclesial realities, becomes concrete in wanting to be witnesses in the ecclesial communion of Christ as the hope of peace for everyone. Finally I recalled, quoting the words of our murdered brother, that it is always possible to live this apostolic responsibility, even where, because of difficulties and discrimination, the only possible commitment “is that of being a presence. A witness. With a greatly reduced pastoral activity [...] the mission is presence”; this is then the only way to render justice to the witness of the martyrs who shed their blood in these lands for the Gospel of Christ.

[00043-02.02] [IN021] [Original text: Italian] SYNODUS EPISCOPORUM - Bulletin 06 - 12.10.2010 - 15

- H. Exc. Mons. Jean Benjamin SLEIMAN, O.C.D., Archbishop of Babylon of the Latins (IRAQ)

My intervention relates to no. 55 of the .I.L which says: In inter-ecclesial relations among Catholics, this communion is manifested in each country by the various assemblies of patriarchs and bishops so that Christian witness might be more sincere, credible and fruitful. To foster a unity in diversity, a rigid or exaggerated confessionalism must give way to encouraging communities to cooperate among themselves, coordinate pastoral activities and manifest spiritual emulation and not rivalry. In this regard, some responses suggest periodically calling (perhaps every five years) an assembly of the entire episcopate of the Middle East.” The Communion is referred to about thirty times in the Instrumentum. That is the heart of our ecclesial identity, the dynamics of unity and of the multiplicity of our churches. From it depends our present and our future, our testimony and our engagement, our efforts to stem an emigration which weakens us and exorcize the disenchantment which erodes us. But communion is especially contradicted by confessionalism. Rites are transformed into confessions. It is also essential that our churches sui juris rediscover the roots of this phenomenon which are buried in primitive Arab-Islamic structures. They are invited to disengage from this historical heritage to " find the model of the community of Jerusalem".

[00044-02.04] [IN022] [Original text: French]

- H. Exc. Mons. Vincent LANDEL, S.C.I. di Béth., Archbishop of Rabat (MOROCCO)

To begin from the experience of Morocco (25,000 Catholics of 90 nationalities in a population of 33 million Moslems); the Christians are all from abroad, and cannot become citizen of the country, even if there is " freedom of religion". That involves those who take part in the cultural, social and economic life of the country, but they absolutely cannot get involved in the workings of national or international political decisions. Our responsibility as a Church is to help these foreigners in transit, to understand that they are in the front line of the dialogue of life with the Muslims. In the companies where they work , in universities or schools, they are the link to this Muslim society. - they are witnesses of a Love which exceeds them; - they are witnesses of this God who carries "a loving sight" on men, no matter what their culture or their religion is. Their witness of life is fundamental for the life of the Church. A Muslim friend told me one day “your presence, however small, is very important so that we can understand that there are different ways towards God.” Our responsibility as a Church is to help these Christians to accept, along with their Muslim friends, going back into a path of acceptance of the difference of the other, of meeting, in a spirit of total freedom, going back to a humble attitude of trust towards the other. That is not always easy to accept in a world of efficiency, but it is this attitude that allow us to continue to live in these countries in peace and serenity, even if there are tensions sometimes. And the Christians notice with joy, that in contact with Islam their Christian faith is purified and deepened. Our responsibility as a Church is to help these passing Christians to better understand that they can live their Christian faith with joy and passion, in a totally Muslim society. SYNODUS EPISCOPORUM - Bulletin 06 - 12.10.2010 - 16

This will help them to return to their countries with another view of the Muslims they will meet, and to destroy some "a priori " ideas that threaten to corrupt the world. Our responsibility as a Church is to help Christians understand that they are “signs”; and as reminded by Pope John Paul II during an ad limina visit “we do not ask a sign to be numerous, but they are asked to signify something”. Our church is a “sign” in virtue of the communion we try to live, despite the differences in our cultures and nationalities. Despite the very small number of Christians who are from the Middle East, our “sign” would be even stronger if we had one or two Arab priests in our . Such a presence, far from any proselytism, would be a great richness for the Church.

[00045-02.06] [INO23] [Original text: French]

- H. Exc. Mons. Giorgio BERTIN, O.F.M., Bishop of Djibouti (DJIBOUTI)

The “goods to share” I wish to refer to in order to reinforce our witness of the Gospel and announce it to the Muslims are ‘priests”. There could be emergency situation as in the Church that I represent, where there are no “real” priests or all of a sudden there are not enough of them. Why then, at the level of the Middle East or of the whole Church, not “share” the priests we have? This could be a development and an adaptation to modern scenarios of the “Fidei donum” and could also provide a “shot in the arm” both to the Churches of the Middle East and the other Churches to live and develop their missionary dimension. I therefore propose the creation of a “bank of available priests”; that is to say, that from all the Churches and religious congregations a number of priests should make themselves available for a set time: 3 months, 6 months, 9 months. They could offer their services, taking it is a sort of sabbatical or as a sacrifice made with generosity in favor of a Church or a group of Catholics who request the presence of priests to keep them in their faith and bear witness to it with humility and courage. This would be a concrete way of living the “communion” between our Churches. We could even call this “bank of priests” “priests without frontiers” because they are ready to be sent and welcomed in a very short period of time. For this reason perhaps a coordination office should be set up.

[00046-02.02] [INO24] [Original text: Italian]

- Archmandrite Robert L. STERN, General Secretary of the "Catholic Near East Welfare Association" (C.N.E.W.A.) (UNITED STATES OF AMERICA)

“Church” has many meanings. The Church's mystery can be described using “models”, none of which is adequate to describe it. We use “models”, whether conscious of it or not. The early church saw unity in terms of “pax et communio”. The church is held together by the Holy Spirit and personal bonds among its members, nurtured by communication. This model is echoed in the internet. The church as a “communio” is a personal communication network in the Spirit. Models affect decisions: The limitation of the jurisdiction of Eastern heads of churches “outside” their homelands presumes a geographic model; if a personal network, this is not appropriate. In the model of network, many churches in the same territory is normal, and rivalries and attempts to proselytize or dominate are inappropriate. Canon law favors a geographic notion of church; although people live⋅“in” a parish, in urban settings they choose their own. Emigration is similar: SYNODUS EPISCOPORUM - Bulletin 06 - 12.10.2010 - 17 from the geographic view, we see traditional Christian populations diminish, but in the personal perspective we celebrate Christians wherever they choose to be. “Communio” grows with increasing and deeper personal communication, as do interreligious relations.

[00047-02.02] [IN025] [Original text: English] - H. Exc. Mons. Vartan Waldir BOGHOSSIAN, S.D.B., Bishop of San Gregorio de Narek en Buenos Aires of the Armenians, Apostolic Exarch for the faithful of the Armenian Rite living in Latin America and Mexico (LATIN AMERICA AND MEXICO)

The great movement of humanity with its numerous causes has shifted large numbers of the faithful outside the patriarchal territory. The numerous communities of the Diaspora are not always accompanied from a pastoral point of view. Still today this concern “ad gentes” is necessary: there are Churches who find today that the majority of their faithful are part of the Diaspora. There is no shortage of difficulties in making this attention concrete: the difficulties stem, especially in the past, from the difficulty on the part of the Latin Church (“sui iuris”) of accepting in its territory the full jurisdiction of an Eastern Ordinary. I refer to the concept of territory, established as a limit for the activities of the Eastern Catholic Churches that is present in all the Canonical Codes of the Eastern Churches. It is difficult to understand why the activities of the Patriarchs, the Bishops and the Synods of the Eastern Churches should be limited to their territory. Of the 23 Churches that today in their own right make up the Catholic Church, only one, the Latin Church, is not subject to this limitation. The 22 Eastern Churches struggle to maintain their identity and growth, especially in the West, even if Vatican Council II expresses the wish that the Eastern Churches should “flourish and fulfil with new apostolic strength the task entrusted to them”. The Canonical Code of the Eastern Churches affirms that the Patriarchs are fathers and leaders of their Churches (Can 55). This paternity and jurisdiction must not be limited to a territory. Limiting it to its faithful is perfectly logical, but not limiting them to a territory, especially if there are no longer members of the Church in that territory! From an ecumenical point of view as well, full jurisdiction over its own faithful in all the continents would be, for the separated Brothers, a concrete anticipation of a state of full communion. Finally, the Patriarchs of the Eastern Catholic Churches, because of their identity as Fathers and Leaders of “sui iuris” Churches that go to make up the Catholicism of the Catholic Church, should be ipso facto members of the college that elects the Pontiff without the need for the Latin title of cardinal. For the same reason, they should also take precedence over them.

[00048-02.02] [INO26] [Original text: Italian]

- H. Exc. Mons. Paul Youssef MATAR, Archbishop of Beirut of the Maronites (LEBANON)

In reference, in the Instrumentum laboris, to the challenges that face Eastern Christians and their relationships with Muslims, and to open up the present situation to future perspectives, four responsibilities should be underlined, which must all concur to succeed in this historical task, for the Middle East and for the World. SYNODUS EPISCOPORUM - Bulletin 06 - 12.10.2010 - 18

The responsibility of the Eastern Christians themselves: Children of this land since time began, these Christians must feel that they are not forging a destiny just for themselves, rather a common destiny with their partners. Their insertion in the Arabic world, recommended by Pope John Paul II in his Apostolic Exhortation for Lebanon, should not make them lose their rights or their liberties, but confirm them in common with the rights and liberties of their fellow citizens. The responsibility of Muslims in the region: These majority partners must give the proper place to their fellow Christian citizens. This would not only be a presence in society, but in the elaboration of a project of this society as well as its governing. Thus, the Christians who have contributed to the development of the Arabic culture and societies in the past will also contribute in the future, and will live together in participation, equality and full liberty with their partners. The responsibility of the Western powers: These have committed injustices and historical errors in the encounter with the Middle East. They too should make amends by taking these injustices away, injustices that whole peoples suffer, especially the Palestinian people. The Christians of this region who were unjustly identified with them would benefit from these reparations thanks to their cohesion with their brothers, without shackles. The responsibility of Western and World Christians: showing solidarity with their brothers and sisters of the Middle East, the Western and World Christians should know their Middle Eastern brothers and sisters better, show more solidarity to their causes. They should also exercise pressure on public opinion at home as well as on their governments to re-establish justice in their relationships with the Middle East and Islam, and help liberate the world of fundamentalism and lead them to moderation.

[00049-02.03] [INO27] [Original text: French]

- H. Em. Card. Stanis_aw RY_KO, President of the Pontifical Council for the Laity (VATICAN CITY)

The greatest challenge facing the Church today is the formation of a laity that is mature in faith, and aware of their vocation and mission in the Church and the world. It is essential to form strong and convinced Christian identities, to reawaken the daring of a visible and incisive presence of the lay faithful in public life, a presence that operates according to the principles of the Church’s social doctrine. In the field of forming the laity a vast space for action opens up for the dioceses and parishes, but also for Catholic schools and universities that are called on to look for educational means and methods that are increasingly responsive to the real needs of the faithful, following the teachings of the Christifideles laici, the Magna Carta of the . In a world marked by spreading secularism, faith can no longer be taken for granted, not even among the baptized. It is necessary therefore to get back to basics, that is, to urgently promote concrete itineraries of a real, true post-baptismal Christian initiation, considering that - as the Pope writes - “Being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a Person, which gives life a new horizon and a decisive direction” ( no. 1). In our time, one of the great signs of hope for the Church is the “new era of group endeavors of the lay faithful” (Christifideles laici no. 29) that, after Vatican Council II sees the birth of so many ecclesial movements and new communities. A true gift of the Holy Spirit! These new charisms give origin to pedagogic itineraries of extraordinary efficacy SYNODUS EPISCOPORUM - Bulletin 06 - 12.10.2010 - 19 for the human and Christian formation of the young and adults, and unleash in them an astonishing missionary urge of which the Church today has particular need. These new communities, obviously, are not an alternative to the parish, but are rather a precious and necessary support in its mission. In a spirit of ecclesial communion they help and stimulate the Christian communities to move from a logic of simple conservation to a missionary logic. Pope Benedict XVI, continuing the work of the servant of God, John Paul II, never tires of asking for ever-greater openness of the Pastors to these new ecclesial realities. In 2006, the Pope, addressing Bishops on an ad limina visit, affirmed: “I therefore ask you to approach movements very lovingly. Here and there, they must be corrected or integrated into the overall context of the parish or Diocese. Yet, we must respect the specific character of their charism and rejoice in the birth of communitarian forms of faith in which the Word of God becomes life” (Osservatore Romano, 19 November 2006). It is therefore truly to be desired that the Churches of the Middle East should open up with growing faith to these new group endeavors. We must not be afraid of that novelty of method and style of announcement that they bring: it is a healthy “provocation” that helps overcome the pastoral routine that is always waiting in ambush to compromise our mission (cf Instrumentum laboris no. 61). The future of the Church in this region of the world really depends on our ability to listen in a docile manner to what the Spirit says to the Church today, through these new group endeavors as well.

[00050-02.02] [INO28] [Original text: Italian]

- Rev. F. Ab. Semaan ABOU ABDOU, O.M.M., Superior General of the Mariamite Maronite Order (UNION OF THE SUPERIOR GENERAL)

The reasons for emigration are political and ecumenical to which have also to be added security and stability issues. And that will influence the social aspect. Everything depends on the Israeli-Palestinian conflict in the Holy Land, the social situation in Iraq and the political instability in Lebanon. Often the main victims of all these are the Christians. The most important thing is to work to establish peace and democracy and focus on citizenship with all its obligations and all its guaranteed rights. To keep Christians in their homelands is the task of ecclesial factors and politicians in the Arabic world. What unites us, Christians and Muslims, is the following: 1 - the family: bearer and defender of values and because it is the first cell of society and the Church. The future depends on it and therefore we have to work to activate its role and to protect life in it. 2 - The character of the Virgin Mary is mentioned in the Bible and in the Koran. God chose her above all the women in the world. She is the woman of reconciliation and unity. She is the Queen of Peace. And in Lebanon they started to celebrate a common feast for all Lebanese people on the 25th of March which is the feast of the Annunciation. 3 - The human, national and religious values are the basis for dialogue and recognition of others. 4 - Educational effort has to be made in the schools and universities to educate the generations of the future in democracy, non-violence, and the establishment of the culture of peace. Finally, we need in this Synod to offer the call of heroes, of holiness and the saints, and to offer for our societies a Christian witness that is joyful and attractive.

SYNODUS EPISCOPORUM - Bulletin 06 - 12.10.2010 - 20

[00051-02.03] [IN029] [Original text: Arabic]

NOTICES

- PRESS CONFERENCES

PRESS CONFERENCES

The second 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 18 October 2010 (following the Relatio post disceptationem) at about 12:45 pm. Speakers:

- H. B. Antonios NAGUIB, Patriarch of Alexandria of the Copts (ARAB REPUBLIC OF EGYPT), Relator General - H. Exc. Mons. Joseph SOUEIF, Archbishop of Cyprus of the Maronites (CYPRUS), Special Secretary - H. Exc. Mons. Cyrille Salim BUSTROS, S.M.S.P., Archbishop of Newton of the Greek-Melkites (UNITED STATES OF AMERICA), President of the Commission for the Message - Rev. F. Federico LOMBARDI, S.I., Director of the Holy See Press Office (VATICAN CITY), Ex-Officio Secretary of the Commission for Information

The third 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 Saturday 23 October 2010 (following the Nuntius and the l’Elenchus finalis propositionum) at about 12:45 pm. Speakers:

- H. B. Antonios NAGUIB, Patriarch of Alexandria of the Copts (ARAB REPUBLIC OF EGYPT), Relator General - H. Exc. Mons. Joseph SOUEIF, Archbishop of Cyprus of the Maronites (CYPRUS), Special Secretary - H. Exc. Mons. Cyrille Salim BUSTROS, S.M.S.P., Archbishop of Newton of the Greek-Melkites (UNITED STATES OF AMERICA), President of the Commission for the Message - Rev. F. Federico LOMBARDI, S.I., Director of the Holy See Press Office (VATICAN CITY), Ex-Officio Secretary of the Commission for Information

For the access permit, audio-visual operators (cameramen and technicians) and photoreporters are requested to apply to the Pontifical Council for Social Communications. SYNODUS EPISCOPORUM - Bulletin 06 - 12.10.2010 - 21

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: [email protected] SYNODUS EPISCOPORUM - Bulletin 06 - 12.10.2010 - 22

EDITOR: [LOMA] FOTOCOPIATORE: ANDREA - ENRICO - FRANCESCO - GIANLUCA ORARIO CHIAMATE EDITORS: ORARIO CHIAMATE FOTOCOPIATORI:

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CODICI PERSONALI E UTENZE TELEFONICHE DEGLI EDITORS VAMA Marco VAN BRANTEGEM (Editor Capo) 441 LOMA Maria LOMBARDI 443 ISTU Tullia ISERNIA 427 HAGI Giulia HALABI 442 HAAM Amal HAZEEN (Editor Bollettino arabo) 82045 DICR Cristina DI MARCO 440 SCSA Salvatore SCOLOZZI 438

SYNODUS EPISCOPORUM - Bulletin 06 - 12.10.2010 - 23

Serva ordinem et ordo servabit te

[B06-02.05] SYNODUS EPISCOPORUM BULLETIN

HOLY SEE PRESS OFFICE 12.10.2010 English edition 07

SUMMARY

- FOURTH GENERAL CONGREGATION (TUESDAY, 12 OCTOBER 2010 - AFTER- NOON) - COMPOSITION OF THE COMMISSION FOR THE MESSAGE - NOTICES

FOURTH GENERAL CONGREGATION (TUESDAY, 12 OCTOBER 2010 - AFTERNOON)

- INTERVENTIONS IN THE HALL (CONTINUATION) - AUDITIO AUDITORUM (I)

At 4:30 p.m. today, Tuesday 12 October 2010, with the recital of the prayer Pro felici Synodi exitu, the Fourth General Congregation began, continuing the interventions by the Synod Fathers in the Hall on the Synodal 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).

The Acting President Delegate H.B. Ignace Youssef III YOUNAN, Patriarch of Antioch of Syrians (LEBANON).

Following the interventions on the theme of the Synod, there was a period for free discussion by the Synod Fathers, in the presence of the Holy Father.

At this General Congregation,which ended at 19.00 p.m.with the prayer Angelus Domini, 161 Fathers were present.

INTERVENTIONS IN THE HALL (CONTINUATION)

The following Fathers intervened:

- H. B. Gregorios III LAHAM, B.S., Patriarch of Antioch of the Greek-Melkites, Archbishop of Damascus of the Greek-Melkites (SYRIA) - H. Exc. Mons. Pierre BÜRCHER, Bishop of Reykjavïk () - H. Exc. Mons. Joseph ARNAOUTI, Patriarchal Exarch of Damascus of the Armenians, Bishop Emeritus of Kamichlié of the Armenians (SYRIA) - H. Em. Card. John Patrick FOLEY, Grand Master of the Equestrian Order of the Holy Sepulchre of Jerusalem (VATICAN CITY) - H. B. Fouad TWAL, Patriarch of Jerusalem of the Latins (JERUSALEM) SYNODUS EPISCOPORUM - Bulletin 07 - 12.10.2010 - 2

- H. Exc. Mons. François EID, O.M.M., Bishop of Cairo of the Maronites (ARAB REPUBLIC OF EGYPT) - H. Exc. Mons. Joseph Jules ZEREY, Titular Archbishop of Damiata of the Greek- Melkites, Auxiliary and Protosyncellus of the Patriarchate of Antioch of the Greek- Melkites (JERUSALEM) - H. Exc. Mons. Basile Georges CASMOUSSA, Archbishop of Mossul of the Syrians (IRAQ) - H. Exc. Mons. Antoine Nabil ANDARI, Titular Bishop of Tarsus of the Maronites, Auxiliary Bishop and Syncellus for Jounieh (LEBANON) - H. Exc. Mons. Ramzi GARMOU, Archbishop of Tehran of the Chaldeans, Patriarchal Administrator of Ahwaz of the Chaldeans, President of the Iranian Episcopal Conference (IRAN) - H. Exc. Mons. Bosco PUTHUR, Titular Bishop of Foratiana, Curia Bishop of Ernakulam-Angamaly of the Syro -Malabars (INDIA) - Rev. F. Pierbattista PIZZABALLA, O.F.M., Custos of the Holy Land (JERUSALEM) - H. B. Baselios Cleemis THOTTUNKAL, Major Archbishop of Trivandrum of the Syro-Malankars (INDIA) - H. Exc. Mons. Dimitrios SALACHAS, Apostolic Exarch for the Catholics of Byzantine Rite living in Greece (GREECE) - H. Exc. Mons. Charbel Georges MERHI, Bishop of San Charbel en Buenos Aires of the Maronites (ARGENTINA) - Rev. F. José RODRÍGUEZ CARBALLO, O.F.M., General Minister of the Franciscan Order of Friars Minor (ITALY)

The summaries of the interventions are published below:

- H. B. Gregorios III LAHAM, B.S., Patriarch of Antioch of the Greek-Melkites, Arch- bishop of Damascus of the Greek-Melkites (SYRIA)

Peace, conviviality and the Christian presence in the Arab world are tied in an existential and solid way. The Christian presence in the Arab world is threatened by the cycles of war that fall on this region, the cradle of Christianity. The main reason is the Israeli-Palestinian conflict: the fundamentalist movements, the Hamas movement, the Hezbollah are consequences of this conflict as well of internal dissension, slowness in development, the rise of hatred, the loss of hope in the young who constitute 60% of the population in Arab countries. The emigration of Christians: Among the most dangerous effects of the Israeli- Palestinian conflict: emigration which will make Arab society a society with only one color, only Muslim, faced with a European society also known as Christian. Should this happen, should the East be emptied of its Christians, this would mean that any occasion would be propitious for a new clash of cultures, of civilizations and even of religions, a destructive clash between the Muslim Arab East and the Christian West. Trust between East and West: To convince Christians to stay, we think it is necessary to address our Muslim brothers to tell them with honesty what our fears are: the separation of religion and State, the Arabicity, democracy, Arab nation or Muslim nation, human rights and laws that propose Islam as the only or main source of legislation which are even an obstacle to the equality of their own citizens before SYNODUS EPISCOPORUM - Bulletin 07 - 12.10.2010 - 3 the law. There are also fundamentalist parties, Islamic , which have been blamed for acts of terrorism, for killings, for burning churches, for extortion, in the name of religion and strong here being the majority humiliating their neighbors. To make peace, this is the great challenge: This is the great “jihad” and the great good. This is the true victory and the true guarantee for the future of freedom, prosperity and security for our young, Christians and Muslims, who are the future of our Nations.

[00052-02.03] [IN030] [Original text: French]

- H. Exc. Mons. Pierre BÜRCHER, Bishop of Reykjavïk (ICELAND)

The Bishops of the Northern Episcopal Conference (NEC), together with their Middle Eastern brothers and sisters, are aware that in addition to the difficult political situation and the confrontation with extremist Muslims, a difficult problem is also the emigration of Christians. This problem can only be resolved with the definitive solution of the Israeli-Palestinian conflict. The urgent moment of reconciliation and peace has arrived! The Christians of the Middle East, rather than flee the region, are especially necessary in this vital process of justice and peace. In fact, they have inherited the Christian mandate of forgiveness. Therefore it is not a question of their welcome in foreign lands but more their presence in the Middle East to safeguard a historical culture that is vital for the entire world. Peace is the urgent vocation of the Holy Land! Justice for the three monotheistic religions is that Jerusalem is open to all! The emigration of Christians coming from Eastern countries has also touched the North of the land. One of the reasons is without a doubt the galloping economic development of the five nordic countries of our episcopal conference. Since its crisis two years ago, we must take Iceland out of this now. These five countries are characterized by a Catholic percentage of only 2 to 3 % of the entire population, the great majority being Lutherans. This corresponds, in several Eastern countries, to the percentage of Christians in relation to Muslims. The pastoral situation in our Northern countries is therefore that of a Diaspora. More so, it is very diversified and achieves positive experiences with priests and religious persons coming from Eastern Nations. In many places, Catholic Churches have been used by Catholic Christians as well as non-Catholics for their Divine Liturgy. This too is a sign of practiced ecumenism!

[00053-02.06] [IN031] [Original text: French]

- H. Exc. Mons. Joseph ARNAOUTI, Patriarchal Exarch of Damascus of the Armenians, Bishop Emeritus of Kamichlié of the Armenians (SYRIA)

“When the completion of the time came” (Gal 4:4), God “sent his only-begotten Son, Jesus Christ the Saviour, who took flesh as an Asian” (Ecclesia in Asia, no. 1) and who would return to the Orient (Mt 24:27). Christ is the incarnated, dead and risen merciful Love. He is the Son of the East. The Incarnation, whose jubilee we celebrated in the year 2000, John Paul II () conceives it “not only as a remembrance of the past, but also as a prophecy of the future” (no. 3). The SYNODUS EPISCOPORUM - Bulletin 07 - 12.10.2010 - 4 same Pope summarizes the 20th century as a century of barbarians and the manifestation of Divine Mercy. In reference to the Instrumentum laboris, 2nd goal and part of the Synod: “to foster ecclesial communion”, I will read the signs of the times, which summarizes a word by Pope Benedict XVI: “the mystery of Merciful Love was at the center of the Pontificate of my venerable predecessor” (John Paul II). I suggest the following propositions: 1. The institution of a liturgical feast of the Father. The “Our Father” is the ecumenical prayer par excellence. 2. To build together the Body of Christ: to be servants of communion, prophets of hope and witnesses of mercy (A New Hope for Lebanon). In the Middle East “different Catholic eparchies cross”. “This difficulty could be a grace... but should not impoverish it (no. 64). We note, “the absence of meaning of the Church as mystery of communion” (no. 80). 3. The primacy of Grace is that of Peter during the 3rd millennium. After Paul VI, John Paul II recognizes that the primacy of the Bishop of Rome “constitutes an obstacle” for the majority of other Christians and invites to search with him for forms of ministry of unity of the Bishop of Rome. In fact, Vatican II states that the Bishop of Rome is the “permanent and visible source and foundation of unity of faith and communion” (Lumen Gentium, no. 18). On the other hand, according to Pope John Paul II, from the human weakness of Peter, it is clear that his specific service is an act of grace. After his triple denial, Peter needs Divine Mercy for his service to be a service of mercy, born of multi-form Mercy of God (Ut Unum Sint). According to the same Pope, the Church must not “forget the prayer that is a cry for the mercy of God amid the many forms of evil which weigh upon humanity and threaten it” (, No. 15).

[00054-02.03] [IN032] [Original text: French]

- H. Em. Card. John Patrick FOLEY, Grand Master of the Equestrian Order of the Holy Sepulchre of Jerusalem (VATICAN CITY)

As messengers of Christ's peace, I am convinced that all of us must pray and work for peace in the Middle East - especially for a just and lasting peace between Palestine and Israel and among their neighbors. I am convinced that the continued tension between the Israelis and the Palestinians has contributed greatly to the turmoil in all of the Middle East and also to the growth of Islamic fundamentalism. While many, including the Holy See, have suggested a two-state solution to the Israeli-Palestinian crisis, the more time passes, the more difficult such a solution becomes, as the building of Israeli settlements and Israeli-controlled infrastructure in and in other parts of the West Bank make increasingly difficult the development of a viable and integral Palestinian state. During the Holy Father' s historic pilgrimage to the Holy Land last year, I had the opportunity for brief conversations with political leaders at the highest level in Jordan, Israel and Palestine. All of them spoke of the great contribution to mutual understanding made by Catholic schools in those three areas. Since Catholic schools are open to all and not just to Catholics and to other Christians, many Moslem and even some Jewish children are enrolled. The effects are apparent and SYNODUS EPISCOPORUM - Bulletin 07 - 12.10.2010 - 5 inspiring. Mutual respect is engendered, which we hope will lead to reconciliation and even mutual love. As the one honored by our Holy Father with the task of serving as Grand Master of the Order of the Holy Sepulchre of Jerusalem, I am inspired by the interest and generosity of the almost 27,000 Knights and Ladies of the Holy Sepulchre in 56 jurisdictions all over the world. Many have made pilgrimages to the Holy Land where they have visited not only the places made sacred by the life, death and Christ but also the parishes, schools and hospitals which serve those we call the "living stones" - the Christian descendants of the original followers of Jesus Christ in that land we call ''holy''. Since the of the Year 2000, the Order of the Holy Sepulchre has sent more than $50 million to assist especia1ly the Latin Patriarchate of Jerusalem but also other Christian communities and institutions to survive and indeed excel in service to the entire community in the Holy Land. Such generosity, while important, is secondary to the development of an ever deeper spiritual life on the part of our members and of those whom we serve. Years ago, I noted that the so-called five pillars of Islam really had their origins in Judaeo-Christian sources. Jews, Christians and Moslems all believe in one God; we all practice frequent and, I hope, fervent prayer; we all, in different ways, practice fasting; we believe in and practice almsgiving; and we all seek to take part in pilgrimage - also to Jerusalem, a city sacred to Jews, Christians and Moslems. May these common beliefs and practices be acknowledged and followed in the hope of greater mutual understanding and of reconciliation, peace and indeed love in that land which all of us, Jew, Christian and Moslem, are moved to call "holy".

[00055-02.03] [IN033] [Original text: English]

- H. B. Fouad TWAL, Patriarch of Jerusalem of the Latins (JERUSALEM)

The Mother Church of the Holy Land is a very concrete and living reality, even if a minority. Fundamentally, the Christians in our countries are not converted persons during a certain moment of history, but the descendants of the very first Community, formed by Jesus Christ Himself. Some ecclesial and pastoral consequences for the Universal Church come from this: - The Mother Church of Jerusalem, therefore is your Church where spiritually and ecclesially you were all born (Ps 87). She watches over the Holy Places of the Patriarchs, the Prophets, Jesus Christ, the Virgin Mary and the Apostles for the whole Church. She is, as we were reminded by His Holiness Pope Benedict XVI, “the fifth Gospel”. - The Mother Church of Jerusalem must therefore be the object of love, of prayer and of attention from all the Church, from all bishops, priests and faithful of the People of God. To be solidary with the Church of Jerusalem, to live communion and witness which this Synod speaks about, reveals our duties as shepherds and the episcopal collegiality. - To love the Holy Land implies visiting the Holy Places and meeting with the local Community. SYNODUS EPISCOPORUM - Bulletin 07 - 12.10.2010 - 6

- To love the Holy Land is also to serve it: do not leave your Mother Church alone and isolated. Help her with your prayers, your love and your solidarity, avoiding that she become a great open-air museum. To be silent because of fear before the dramatic situation you all know about would be a sin of omission. Also, we are very grateful to the Holy See, to the bishops, to the priests and to all the friends of the Holy Land for what they so generously do to support us spiritually and in a material way. We are also very thankful to the Congregation of Eastern Churches and to the Equestrian Order of the Holy Sepulchre of Jerusalem. - The Christian Community of the Holy Land (barely 2% of the population) is suffering violence and instability. It is a Church of the Calvary. She has the weighty responsibility of perpetuating the message of peace and reconciliation. Despite the difficulties that seem overwhelming, we believe in God, the Master of history. For God “is the peace between us, and has made the two into one entity and broken down the barrier which used to keep them apart... by restoring peace, to create a single New Man out of the two of them” (Eph 2:14-15).

[00056-02.04] [IN034] [Original text: French]

- H. Exc. Mons. François EID, O.M.M., Bishop of Cairo of the Maronites (ARAB REPUBLIC OF EGYPT)

Confessionalism in the Islamic societies where many Christians live and bear witness in the Middle East deeply affects their spirit and their behavior. From this stems confinement, withdrawal from others and hostility. These Christians are not “indigenous citizens”. To the contrary, they belong fundamentally and organically to the social fabric and national identity of their respective countries. This is why they are called upon to live their faith and to bear witness to it with authenticity, joy and without restraint. Inspired by the Word of God who invites all Christians to make theirs the concern of the Lord for the poor and the needy, the members of the Catholic Church in Egypt are deeply engaged in educational services (169 colleges) as well as in health and social services. Their action is a concrete manifestation of God’s solicitude and Christ’s love towards all the little brothers of the Lord. We have a very revealing example of the contribution of a small group of Lebanese Christians, emigrated to Egypt during the second half of the 19th century. This small dynamic and motivated group managed, in less than 100 years, to found 249 newspapers and periodicals in Arabic, French or English. They are the ones that founded almost all the most prestigious publishing companies still existing in Egypt. And what can be said about the many enlightened, pioneering writers, that gave Egypt playwrights, directors, actors, musicians, and singers! I would also like to mention all the builders of churches, schools and hospitals, the founders of charitable organizations and socio-cultural, sports and religious organizations, without forgetting the brilliant businessmen who started the Egyptian Stock Exchange and founded the Opera House! Unfortunately, the climate of openness and tolerance which was favorable to the blossoming of their talents and to the launching of great projects was abolished by the 1952 revolution, this is what brought a fatal strike to their socio-cultural contribution. SYNODUS EPISCOPORUM - Bulletin 07 - 12.10.2010 - 7

Today’s Synod should not delude itself that it can find a magical solution to the problems of the Middle Eastern Churches. However, it offers us the occasion to proceed with a personal and community examination of our consciences that would allow us to foresee a path of action.

[00057-02.03] [IN035] [Original text: French] SYNODUS EPISCOPORUM - Bulletin 07 - 12.10.2010 - 8

- H. Exc. Mons. Joseph Jules ZEREY, Titular Archbishop of Damiata of the Greek- Melkites, Auxiliary and Protosyncellus of the Patriarchate of Antioch of the Greek- Melkites (JERUSALEM)

Why do many of our families emigrate? Why do they live half-heartedly, crushed by greed coming notably from media, the pressures coming from all sides, political, social and material as well as those coming from other professions of faith or other religions? Why have so many lost their call to live like the first Christians, who, with the Apostles, lived an evangelical life, centered on Christ in prayer and in sharing? I strongly state that many of our “so-called Christian” families have a vital need for re-evangelization and to personally embrace the forgiveness and mercy of God earned by the passion, the death and the Resurrection of our Lord Jesus Christ. During the past forty years, we have all witnessed the Holy Spirit evoking a renewal in the Church from which new movements and communities were born that live the missionary dynamic such as the great Apostles and great Saints (which we know), who during the centuries knew how to evangelize the heart of the Church and of the world. These past years in our Arab countries and in other countries, I have met several families who truly live their Christian faith despite the enormous difficulties in their daily lives. These families burning with the Charity of Christ bear their Crosses with faith and Hope against all Hope. These families cannot hold and cannot be missionaries unless through a personal tie, a deep love for Christ strengthened by daily prayer as well as the support of small fraternities or parish communities meeting each week around the Word of God. These “small Cenacles” will allow them to live in a more intense way the Sunday Eucharist. These families live the presence of the Risen Christ among them, which vivifies them through His Holy Spirit and leads them to the Father. An international center for family spirituality will be built in Nazareth very soon. This center will be at the service of the local Church and the Universal Church. I ask that it may shine over all the cities of the Holy Land, to help families not only face their daily problems and difficulties, but especially to encourage these families to become true missionary families, true hearths of Charity and Light.

[00058-02.03] [IN036] [Original text: French]

- H. Exc. Mons. Basile Georges CASMOUSSA, Archbishop of Mossul of the Syrians (IRAQ)

In our Middle Eastern countries, we are small minorities, ravaged considerably by the following factors: 1. Galloping emigration, where Christians lose more and more their faith in their own historical countries. 2. The waves of terrorism inspired by religious ideologies, Islamic or totalitarian, denying even the principle of equality, to benefit a fundamental negation which crushes minorities, among which are Christians, the most vulnerable. 3. The alarming decrease of births among Christians, faced with an ever growing natality among Muslims. SYNODUS EPISCOPORUM - Bulletin 07 - 12.10.2010 - 9

4. The unjust accusation against Christians of being troops loaned or led by and for the so-called Christian West, and thus considered as a parasite in the Nation. Present and active here well before Islam, the feel undesired in their own home, which becomes more and more a “Dar el-Islam”. Even the West is no longer gentle, the term “Christian” only evokes the religious dimension there. Almost always the social aspect of the human group, its fundamental rights being damaged, in its cultural identity, in its belongings, even in its existence, because of its religion. Here is the Eastern Christian in Islam countries condemned be it to disappear or to go into exile. What is happening in Iraq today makes us think back to what happened in Turkey during the First World War. It is alarming! 5. The fractioned state of Middle Eastern Christian Communities: institutional ecclesial and identity divisions of the local churches fierce about their autonomy, other times on doctrinal and territorial or linguistic bases, artificially erected into ethno-political nationalism (today’s Iraq is an example), referring however to the same patristic and linguistic energy, having undergone the same historic fate of “dhimitude”, the future being shaded for all by the same symptoms of dis- aggregation, due to external as well as internal factors. These are the true challenges, with terrible consequences, that the Middle Eastern Christians face!

[00059-02.03] [IN037] [Original text: French]

- H. Exc. Mons. Antoine Nabil ANDARI, Titular Bishop of Tarsus of the Maronites, Auxiliary Bishop and Syncellus for Jounieh (LEBANON)

“Do not fear little flock” is a call for hope. What are the possible paths towards the future for Christians, from the Lebanese experience? This means to look at today’s main threats that are a burden on Christians, to consider and then propose practical suggestions in view of a future of peace. -Among the main threats: the truncated accord of Taef, the decree of naturalization, the insidious land purchases by foreigners, rampant impoverishment... -Among the suggestions to be considered: the re-establishment of confessional equilibrium, a “white paper” on the demographic situation and the illegal aspects of the naturalization decree, awarding citizenship to emigrants as well as their right to vote, to support the efforts of the Maronite foundation throughout the world, to repeal today’s laws on the sale of land to foreigners, to institute a “permanent Cenacle” of Arab Christian thinkers...

[00060-02.03] [IN038] [Original text: French]

- H. Exc. Mons. Ramzi GARMOU, Archbishop of Tehran of the Chaldeans, Patriarchal Administrator of Ahwaz of the Chaldeans, President of the Iranian Episcopal Conference (IRAN)

In its conclusion the Instrumnentum laboris poses this very important and at the same time disconcerting question: What future for the Christians of the Middle East? SYNODUS EPISCOPORUM - Bulletin 07 - 12.10.2010 - 10

In my opinion this question sends us an urgent plea for a real and deep conversion of the heart to a life in conformity with the Gospel message. It is true, the future of the Church in our countries and in the entire world is in God’s hands, who watches over all His children like a Father full of tenderness and mercy. But it is also entrusted to our responsibility as pastors, successors of the Apostles, who have received the task of grazing God’s flock, not through cupidity, but through devotion, in becoming the models of the flock (1 Pet 5:2-3). For this Synod to be the source of grace and renewal for our churches, we must listen to the what the Holy Spirit says to us. He can purify our hearts and free them from all that prevents us from being authentic and faithful witnesses of the Risen One. In this , we are asked to be meek and attentive to the voice of the Holy Spirit who reminds us that the mission of the local church is to be of service to the people to whom it was sent; its main mission is to proclaim the good news of the Gospel according to the culture of that people. Fortunately, the working document warns us of the danger of confessionalism and an exaggerated attachment to the ethnicity that transforms our churches into ghettos and closes them in on themselves, whereas the mission of evangelization calls upon us to live the diversity that characterizes the venerable traditions of our churches in a deep communion that manifests their wealth and their beauty. An ethnic and nationalistic church opposes the work of the Holy Spirit and Christ’s will who told us: “but you will receive the power of the Holy Spirit which will come on you, and then you will be my witnesses not only in Jerusalem but throughout Judaea and Samaria, and indeed to earth's remotest end” (Acts 1:8). Saint Paul, because of the passion he had to proclaim the Gospel to all peoples, gave himself the title of “Apostle of the Nations”, he who could glorify himself in being Jewish and an Israelite. Let us listen to what he says: “I myself could rely on these too. If anyone does claim to rely on them, my claim is better... Circumcised on the eighth day of my life, I was born of the race of Israel, of the tribe of Benjamin, a Hebrew born of Hebrew parents. In the matter of the Law, I was a Pharisee; as for religious fervour, I was a persecutor of the Church; as for the uprightness embodied in the Law, I was faultless. But what were once my assets I now through Christ Jesus count as losses” (Phil 3:4-8). So that he could bear witness to the died and risen Christ in pagan nations, Paul sacrificed his nation and his ethnicity. Are we ready to imitate him on this so that our churches may find a new missionary breath, making the ethnic and nationalistic barriers fall, which threaten to asphyxiate and make them sterile? The Instrumentum laboris almost ignored the vital importance of monastic and contemplative life for the renewal and the re-awakening of our churches. This form of life that was born in the East, was at the origin of an extraordinary missionary expansion and an admirable witness of our churches during the first centuries. History teaches us that the bishops were chosen among the , that is to say men of prayer and with a deep spiritual life, having vast experience in the “things of God”. Today, unfortunately, the choice of bishops does not obey the same criteria and we can see the results which are unfortunately not always happy ones. The bi-millenary experience of the church confirms to us that prayer is the soul of the mission, it is thanks to this that all the activities of the church are fruitful and bear many fruits. Also, all those who participated in the reform of the church and gave back its innocent beauty and eternal youth were essentially men and women of prayer. For this reason our Lord invites us to pray without ceasing. With regret and SYNODUS EPISCOPORUM - Bulletin 07 - 12.10.2010 - 11 bitterness we see that monasteries of contemplative life, source of abundant grace for the people of God, have almost disappeared in our Eastern Churches. What a great loss! How sad!

[00061-02.03] [IN039] [Original text: French] SYNODUS EPISCOPORUM - Bulletin 07 - 12.10.2010 - 12

- H. Exc. Mons. Bosco PUTHUR, Titular Bishop of Foratiana, Curia Bishop of Ernakulam-Angamaly of the Syro -Malabars (INDIA)

First of all, the Major Archbishop, the Synod of Bishops, the Priests, the Religious and the Faithful of the Syro-Malabar Church are grateful to the Holy Father for having invited us to participate in this Synod. Since our Major Archbishop, Cardinal CSsR is not at present able to travel, I am asked to represent the Syro-Malabar Church. Our Church wholeheartedly welcomes and supports the initiatives taken by the Holy Father to empower the Catholic Church in the Middle East so that it can in communion bear witness to the Gospel in this region. However, through this intervention I would like to bring to the attention of this august assembly certain pastoral problems indicated in the Instrumentum Laboris Nos. 49 and 50, which read: "A new and important phenomenon taking place in Middle Eastern countries is the arrival of hundreds of thousands of immigrant workers from Africa and Asia ... These people are subject to social injustice ... This immigration calls for the attention of our Churches which have the pastoral responsibility to assist them in both religious and social matters." The Syro-Malabar faithful have been present in the Gulf Region since the1960s. They fully depend upon the Latin Vicariates of Kuwait and Arabia for their pastoral needs. These ecclesiastical structures created in the twentieth century for a few thousand emigrants are not at all adequate to take care of millions of faithful now present in the region. We gratefully acknowledge the efforts of the two Vicars apostolic of the region. However, the situation of the pastoral care of the Syro-Malabar faithful in the Arabian Gulf countries is very inadequate and unsatisfactory. There are almost 430,000 Syro-Malabar migrants in the region (Saudi Arabia 190,000; UAE 110,000; Oman 45,000; Kuwait 40, 000; Bahrain 35,000 and Qatar 10,000), but not even a single parish is erected for them. There is no proper pastoral care and faith formation-catechesis for the Syro-Malabar faithful according to the proper ecclesial tradition, except in Doha. The Syro-Malabar hierarchy is not at all involved nor invited for this purpose. The only church that was built for our faithful in Doha is not even erected as a parish, but remains an outstation of the Latin parish. Besides, serious restrictions are placed on the Syro-Malabar Hierarchy through a “Rescript” from the Holy See, which prevents any involvement of our Church in providing proper pastoral care to our faithful in the area. The community is in a precarious situation and many of them have become indifferent to the practice of Catholic faith. The local Ordinaries are neither able to do nor adequately prepared to give proper pastoral care as per the heritage of the individual Church. The Syro-Malabar Church is not granted any freedom to look after her faithful in the region, a right envisaged in the teachings of the Second Vatican Council, Canon Law and other magisterial documents. The Religious priests at present working in the region do not have the necessary pastoral and liturgical formation to take care of our people. As there is the inadequacy in the pastoral care, there is the ever growing danger of our people being led astray by Pentecostal groups thriving in the Gulf region. Hence it is essential to entrust the pastoral care of the Syro-Malabar faithful to our own Church, erecting proper ecclesial structures and granting jurisdiction to our hierarchy. Contrary to the opinion generally circulated by SYNODUS EPISCOPORUM - Bulletin 07 - 12.10.2010 - 13 some ecclesiastics, the governments in the Gulf Region are in general open to the Christian communities, since at present they need emigrant workers. We hope and pray that the Apostolic See may take appropriate action to redress the grave situation in the region and enable all concerned to provide adequate pastoral care to our faithful in accordance with the liturgical and spiritual tradition of the St Thomas Christians.

[00062-02.03] [IN040] [Original text: English]

- Rev. F. Pierbattista PIZZABALLA, O.F.M., Custos of the Holy Land (JERUSALEM)

Too often the pastoral perspective in the Holy Land starts from the situation rather than the vocation of the Church. Our vocation has as its starting point Acts 2:9-12. Then as now, the Church of Jerusalem was born and developed as a universal Church. The holy places of the Holy Land are not only the stable point of the local Christian identity, but they are a living memory of the Incarnation. This did not happen only in time but also in space. To live in that space is our vocation. Pilgrimages from all over the world and the presence of Jews and Muslims appear to the eyes of faith as the fulfillment, even if only a partial one, of the prophecy of the gathering of all peoples on Mount Zion (Is 2: 2-4). Pilgrimages and the multi-religious character of the Church of the Holy Land ask us to be always more outgoing, hospitable, open to others. Being a minority urges us to be more proactive. The institutions of the Church are a living witness of this proactive approach. In the end it is up to we Christians in the Holy Land to remember our duty to preserve the Christian character of the Land of the Lord.

[00063-02.03] [IN041] [Original text: Italian]

- H. B. Baselios Cleemis THOTTUNKAL, Major Archbishop of Trivandrum of the Syro-Malankars (INDIA)

Communion is basically derived from the most Holy Trinity. This Divine reality is reflected in all the salvific works of Lord Jesus Christ, hence, His body, the Church, has to transmit the same reality-communion. The Church universal is a communion of Churches, celebrating the one and the same saving acts of the Lord in diverse traditions, presided over by the bishops of Rome, the successor of St. Peter, the head of the Apostolic College. Hence Ecclesial Communion demands a deep sense of spiritual communion. Any attempt to deepen the sense and need of Ecclesial Communion, be it ad intra or ad extra, we all must inherit personally the spirituality of communion and transmit it as Christ’s body. As we are engaged in deepening our Christian witnessing in the Middle East, I feel that our efforts for attaining full communion with our sister orthodox churches must be strengthened. As Pope John Paul II of happy memory suggested, a new form of petrine ministry is to be sought without abandoning what is essential to the ministry of the bishop of Rome as the supreme Pontiff (ut unum sint qs). Full communion with SYNODUS EPISCOPORUM - Bulletin 07 - 12.10.2010 - 14 our sister churches in the Middle East will graciously increase our communion and witnessing in the world. Our common commitment, with Muslims, Jews and all the religions and people of good will is to promote Justice everywhere by siding with those God loves and cares for, and asks us to do the same, so that human beings remain the crown of creation in our present world.

[00064-02.03] [IN043] [Original text: English] - H. Exc. Mons. Dimitrios SALACHAS, Apostolic Exarch for the Catholics of Byzantine Rite living in Greece (GREECE)

The massive emigration of Eastern Catholic faithful from the Middle East to the West in territories of Latin ecclesiastical districts is an urgent problem of their pastoral care and of their legal status. Vatican II and later the supreme legislator in the Catholic Church, the Roman Pontiff, in his concern for the universal Church, with the promulgation of two Codes, one for the Latin Church and another for the Eastern Catholic Churches, thereby sufficiently provided them with adapted standards, prescribing faithful observance. Foremost the Eastern Code enunciates a general principle, according to which the faithful of the Eastern Church, even if entrusted (commissi) to the pastoral care of a Bishop or a parish priest of another Church sui iuris, also included here is the Latin Church, remain however always members of their own Church, held to observe their own rite everywhere in the world, understood as their own liturgical, spiritual heritage and their discipline. Another principle is as follows: In the places where a hierarchy for the Eastern faithful has not yet been established by the Apostolic See, one must retain as their own Hierarch (Ordinary) of the same faith, the Hierarch of another Church sui iuris, even of the Latin Church, that is, they are legally subject to the jurisdiction of the local Bishop, even of the Latin Church (can. 916,5). In these cases, a right and duty of the Latin Bishop - who has Eastern Catholic faithful in his diocese - is to safeguard and guarantee to these faithful observance of their own rite, that is their own Liturgy and canonical discipline, and to provide and create that canonical ecclesial structure provided also by the Latin Code, as in for example the establishment of parish staff. Further, it is known that especially in the area of the Sacraments of Christian initiation and of marriage, the two Codes establish different norms, respectively codifying the legitimate diversity of the Latin and Eastern traditions. What this implies is that the Latin Bishop or parish priest should be sufficiently knowledgeable about these legitimate differences and encourage in practice the observance of the Eastern tradition for the Eastern faithful subject to their own jurisdiction, without imposing on the Eastern faithful - their subjects - the Latin discipline and practices, as often happens in Western countries simply out of ignorance. It is urgent, therefore, that in the Latin seminaries in places where there are Eastern faithful, the students are also instructed in the area of the discipline that applies to the Eastern faithful. The same Bishops, the same parish priests in these Latin districts are required to know that discipline to guarantee the right and obligation of the Eastern faithful, their subjects, to observe their rite, that is to promote their Catholic and Eastern identity within the universal Church. SYNODUS EPISCOPORUM - Bulletin 07 - 12.10.2010 - 15

The supreme legislator has provided the Catholic Church with two canonical standards, that is two Codes, one for the Latin Church and one for the Eastern Church, which has recently celebrated the 20th anniversary of its promulgation. Emigration therefore creates new, urgent pastoral needs which require even a summary, knowledge of this standard, that is that the Eastern Bishops know the Latin legislation, and that the Latin Bishops know the Eastern legislation. Vatican II (OE) teaches that, maintaining the unity of the faith and the one divine constitution of the universal Church, the Eastern Churches and the Western Churches have the right and the duty to practice according to their own discipline, more suitable for the good of the souls of their faithful.

[00065-02.03] [IN043] [Original text: Italian] - H. Exc. Mons. Charbel Georges MERHI, Bishop of San Charbel en Buenos Aires of the Maronites (ARGENTINA)

The Church united in a Synod receives the assistance of the Holy Spirit to achieve its ecclesial activities. We are invited to be trustworthy witnesses, according to what is indicated in the Gospel. Our faithful in the East have given witness to exemplary heroism, for 20 centuries, despite the horrible moments in history that made the innocent blood of martyrs flow and allowed a brilliant and authentic Christianity to grow. All this is thanks not only to the effort of the faithful, but rather to the intervention of Divine Providence. A witness to mention here is that of the Maronite community which persevered for 1600 years despite the enormous persecutions it had to endure. Without this Divine Providence it could not achieve forming an important church respected everywhere. We can also assert this, without any error, for all the other communities present here. The witness we must bear, on the community and personal level, is the service of charity in its horizontal dimension. This is the evangelical precept of the Lord. Inasmuch as witnesses of the Gospel, Christians must also live conviviality with intelligence, ability and prudence. I could suggest to the friends who make up the Assembly to follow a general rule to have a conviviality of harmony, between the different communities that live in this region, very much in conflict today. Let us try, Jews, Christians and Muslims, to live without hostility, for we are all sons of Abraham.

[00067-02.03] [IN044] [Original text: French]

- Rev. F. José RODRÍGUEZ CARBALLO, O.F.M., General Minister of the Franciscan Order of Friars Minor (ITALY)

In the year 1218 St departed for the East. In he met with Sultan Malek al Kamil. In the manner of the crucified, the poor man did not commence with weapons, nor with the desire of conquest, but with the firm will to encounter others, the different and, in that situation, the enemy. Do not go against anybody, but in the midst of, among (cf. 1 Rule 16.5). It is the teaching of “non-violence” and of dialogue. Since then we, the , have been SYNODUS EPISCOPORUM - Bulletin 07 - 12.10.2010 - 16 continuously present (cf. Paul VI) in the Holy Land, as Custodians of the Holy Places, on behalf of the Catholic Church, and the “living stones”, in schools, parishes and in the numerous social services available to all, without distinction of creed. It is the small/great miracle of this prophetic act of Francis at Damietta, and of the teaching of non-violence and of the “dialogue of life”. Dialogue-become-encounter has no possible alternative in relations with other Christian communities–ecumenical dialogue; it has no alternative in connection with Judaism and Islam–interreligious dialogue–which requires the recognition of the spiritual and moral qualities that exist in these religions ( cf. NA 2) but, following the methodology proposed by St. Francis in his Rule, also calls for the profession of their faith with life in every moment, without syncretism or relativism, with humility and without initiating disputes, and, when it pleases the Lord, even with the word (cf. 1 Rule 16, 6-7). Dialogue and the “way of non-violence” has no alternative even in relation to the whole peace process in the region. Faced with the tragic spectacle of so many conflicts in the Holy Land and against thewidespread idea that religions are the basis for them, Christians are called to show the world that religions, lived in authenticity, are to foster understanding between different peoples, in the service of peace, and that shape the hearts of the reconciled and the reconcilors. Reconciliation in the Middle East requires the encounter of religions, and for we as Christians through the meeting/dialogue between the distinct Christian denominations. “Without communion there is no witness” (Benedict XVI). In the context of the new evangelization I make four proposals: - To create one unique catechism for all the Catholics in the Middle East. - To take concrete initiatives for a formation appropriate to the needs of the new evangelisation, of the particular situation of the Middle East, of all the pastoral agents, priests, religous and the laity. - In continuity with the Pauline Year, to celebrate a year dedicated to St John in all the Churches of the Middle East, if possible with the brothers of the non-Catholic Churches. - To enhance biblical studies, especially through the three Biblical Institutes already present in Jerusalem: the the Franciscans’ Faculty of Biblical Sciences and Archaeology, the Dominicans’ School of the Bible and Archeology, and the Jesuits’ Biblical Institute. Further, I hope that, in the face of the steady decline of Christians in the Holy Land, a word of comfort arises out of this Synod for the Christian and, in particular, Catholic, communities living in those lands. The Synod is a good opportunity to forcefully strengthen ecumenical and interreligious dialogue. It raises, further, an intense and faithful prayer for peace in the Middle East and Jerusalem, and an urgent call to those who hold in their hands the destiny of the peoples of the Middle East and especially in the Holy Land, that they may hear the cry of many men and women of good will that cry out for peace and respect for justice.

[00068-02.16] [IN045] [Original text: Italian]

AUDITIO AUDITORUM (I)

Furthermore, the following intervened. SYNODUS EPISCOPORUM - Bulletin 07 - 12.10.2010 - 17

- Mr. Harés CHÉHAB, Secretary General of the National Committee for Islamic- Christian Dialogue (LEBANON)

The summary of the intervention is published below:

- Mr. Harés CHÉHAB, Secretary General of the National Committee for Islamic- Christian Dialogue (LEBANON)

It is paradoxical to see that these Christians, which are a constituting part of this East, long before Islam, are presently facing a deadly dilemma, to choose between disappearance and isolation which would bring an end to their historical role and their mission. The acuity of this problem continues to intensify to take up its whole vastness during the last decades which saw our region gradually empty itself of all its Christians, who had, however, contributed so much to the elaboration of its civilization, and were always the pioneers in the battle for its freedom, its ascent to modernity. This exodus cannot in any way be attributed to purely economic reasons, otherwise the whole region would have been depopulated, and it is obvious that discrimination, persecution in certain areas, fear in others, the lack of freedom, inequality of rights are the basis of this movement. Any questions relative to the future of Christians in our region lead us to lean towards a certain number of questions that are closely linked, to begin with inter-religious Dialogue, where is it now and what are its horizons, what the relationship between Religion and State is, or in other words, between the spiritual and the temporal, laity, freedom, extremism, fundamentalism, terrorism, so many aspects that are equally covered by the media. Unfortunately, the talks and multiple conferences dealing with Islamic-Christian dialogue whose success depends in large part upon the stability of the presence of active Christians in our region, do not give a primary place that its subjects ; they are satisfied with putting the accent on the points of convergence, certainly useful, but hiding the problems, or in the best of cases approachin them timidly, have not allowed our cause to progress, it is, rather, to the contrary. The gains earned remain fragile and fade at the first sign of serious difficulties. And this is how the pit was dug deeper and deeper between the tables for the Conference on Dialogue, and the daily life, and where the literature utilized and convergence on certain points do not find a way towards practical application. This is why the style should give way from now on to another form where the language of complaisance would be banned, to focus especially on truth, no matter how hard it is, but with Love and sincerity, having the concern to sensitize the Muslim in being aware of the reality of our problems, and this, in the mutual interest of all the sides and in our region. We should intensify the holding of congresses, of meetings, to lead the participants to face these thorny questions. Up until now, and even in the papers prepared by the Muslim experts in view of the Synod, the remarks do not go beyond the classic and traditional viewpoint, in a rapidly changing society, and whose problems relative to its multi-cultural and multi-religious characteristic are so complex. Also, to recall a chronic problem dating back several hundreds of years, therefore well before the SYNODUS EPISCOPORUM - Bulletin 07 - 12.10.2010 - 18 birth of the Israeli-Arab conflict, to the support that the West brings to Israel, and in confusing the Christians with the West, reveals the will to hide the real causes of the problem. But parallel to this, there is a growing action by many Muslims who, true to their faith and religion, do not stop proclaiming that they refuse and prohibit such acts. At the same time, on the level of States, we can see a tolerance that, certainly, has not reached the level we would hope for yet, but that still leaves us with a note of hope for the future. No matter what, we are determined in Lebanon, Christians and Muslims, to go forward, to consolidate our common life and to face together the threats represented by the extremist currents, fanaticism, integralism that refuses the right to any differences, conscious of the difficulties but decisive in the task of achieving the transmission of our message of life in common.

[00079-02.05] [UD001] [Original text: French]

COMPOSITION OF THE COMMISSION FOR THE MESSAGE

The list of the members of the Commission for the Message, with the names of the President and Vice President nominated by the Pope, the names of the 8 members elected during the Third Congregation of this morning, with the names of the 2 members nominated by the Pope, is pulished below. SYNODUS EPISCOPORUM - Bulletin 07 - 12.10.2010 - 19

President - H. Exc. Mons. Cyrille Salim BUSTROS, S.M.S.P., Archbishop of Newton of the Greek-Melkites (UNITED STATES OF AMERICA)

Vice President - H. Exc. Mons. William Hanna SHOMALI, Titular Bishop of Lydda, Auxiliary Bishop of Jerusalem of the Latins (JERUSALEM)

Members - H. B. Michel SABBAH, Patriarch Emeritus of Jerusalem of the Latins (JERUSALEM) - H. Exc. Mons. Boutros MARAYATI, Archbishop of Alep of the Armenians (SYRIA) - H. Exc. Mons. Basile Georges CASMOUSSA, Archbishop of Mossul of the Syrians (IRAQ) - H. Exc. Mons. Louis SAKO, Archbishop of Kerkuk of the Chaldeans, Patriarchal Administrator of Sulaimaniya of the Chaldeans (IRAQ) - H. Exc. Mons. Ruggero FRANCESCHINI, O.F.M. Cap., Archbishop of Izmir, Apostolic Administrator of the Apostolic Vicariate of Anatolia, President of the Episcopal Conference of Turkey (TURKEY) - H. Exc. Mons. Elias CHACOUR, Archbishop of Akka, Acre, Ptolemaid of the Greek- Melkites (ISRAEL) - H. Exc. Mons. Béchara RAÏ, O.M.M., Bishop of Jbeil of the Maronites (LEBANON) - H. Exc. Mons. Antonios Aziz MINA, Bishop of Guizeh of the Copts (ARAB REPUBLIC OF EGYPT) - H. Exc. Mons. Georges SAAD ABI YOUNES, O.L.M., Bishop of Nuestra Señora de los Mártires del Líbano en México of the Maronites (MEXICO) - Rev. F. Khalil ALWAN, M.L.M., Secretary General of the "Conseil des Patriarches Catholiques d'Orient" (C.P.C.O.) (LEBANON)

NOTICES

- “A LOOK AT CHRISTIANS IN THE MIDDLE EAST” - PRESS CONFERENCES

“A LOOK AT CHRISTIANS IN THE MIDDLE EAST”

“A look at Christians in the Middle East”, the cultural event promoted by the Custos of the Holy Land, Holy Land Editions, Italian Catholic Action and FIAC, International Forum of Catholic Action, will be open until 24 October . On the occasion of the Special Assembly for the Middle East of the Synod of Bishops, in the Pius X Room (in Rome, in Via della Conciliazione) a series of meetings, debates, exhibitions and screenings will be held to help study and “explore the themes and the problems of Christians and Catholics in the Middle East”. At the afternoon meetings the Synod Fathers, writers, journalists and experts will be present. Last Sunday 10 October the event was inaugurated, with the multimedia presentation “Abana - Our Father. A look at Christians in the Middle East”, an exhibition made up of texts, video and photographic reporting. It includes a general SYNODUS EPISCOPORUM - Bulletin 07 - 12.10.2010 - 20 section, which deals with the situation of Christians in the Middle East in a complex manner, and three sections of in-depth studies, dedicated to the three areas emblematic of the region: the heart of the Holy Land (Israel and Palestinian Territories), the Arab Peninsula and Iran. A small section of the exhibition has also been prepared in the atrium of the Paul VI Hall, where the Synod works are taking place. More information at http://sguardisulsinodo.altervista.org/.

[00081-02.03] [NNNNN] [Original text: Italian]

PRESS CONFERENCES

The second 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 18 October 2010 (following the Relatio post disceptationem) at about 12:45 pm. Speakers:

- H. Em. Card. Leonardo SANDRI, Prefect of the Congregation for the Oriental Churches (VATICAN CITY), Delegate President - H. B. Ignace Youssif III YOUNAN, Patriarch of Antioch of the Syrians (LEBANON), Delegate President - H. Em. Card. John Patrick FOLEY, Grand Master of the Equestrian Order of the Holy Sepulchre of Jerusalem (VATICAN CITY), President of the Commission for Information - Rev. F. Federico LOMBARDI, S.I., Director of the Holy See Press Office (VATICAN CITY), Ex-officio Secretary of the Commission for Information

The third 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 Saturday 23 October 2010 (following the Nuntius and the Elenchus finalis propositionum) at about 12:45 pm. Speakers:

- H. B. Antonios NAGUIB, Patriarch of Alexandria of the Copts (ARAB REPUBLIC OF EGYPT), Relator General - H. Exc. Mons. Joseph SOUEIF, Archbishop of Cyprus of the Maronites (CYPRUS), Special Secretary - H. Exc. Mons. Cyrille Salim BUSTROS, S.M.S.P., Archbishop of Newton of the Greek-Melkites (UNITED STATES OF AMERICA), President of the Commission for the Message - Rev. F. Federico LOMBARDI, S.I., Director of the Holy See Press Office (VATICAN CITY), Ex-Officio Secretary of the Commission for Information

For the access permit, audio-visual operators (cameramen and technicians) and photoreporters are requested to apply to the Pontifical Council for Social Communications. SYNODUS EPISCOPORUM - Bulletin 07 - 12.10.2010 - 21

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: [email protected] SYNODUS EPISCOPORUM - Bulletin 07 - 12.10.2010 - 22

EDITOR: [LOMA] FOTOCOPIATORE: ANDREA - ENRICO - FRANCESCO - GIANLUCA ORARIO CHIAMATE EDITORS: ORARIO CHIAMATE FOTOCOPIATORI:

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CODICI PERSONALI E UTENZE TELEFONICHE DEGLI EDITORS VAMA Marco VAN BRANTEGEM (Editor Capo) 441 LOMA Maria LOMBARDI 443 ISTU Tullia ISERNIA 427 HAGI Giulia HALABI 442 HAAM Amal HAZEEN (Editor Bollettino arabo) 82045 DICR Cristina DI MARCO 440 SCSA Salvatore SCOLOZZI 438

SYNODUS EPISCOPORUM - Bulletin 07 - 12.10.2010 - 23

Serva ordinem et ordo servabit te

[B07-02.05] SYNODUS EPISCOPORUM BULLETIN

HOLY SEE PRESS OFFICE 13.10.2010 English edition 08

SUMMARY

- A DELEGATION OF SYNODAL FATHERS VISITS THE QUIRINALE - WORKING GROUPS - FIRST SESSION (WEDNESDAY, 13 OCTOBER 2010 - MORNING) - FIFTH GENERAL CONGREGATION (WEDNESDAY, 13 OCTOBER 2010 - AFTERNOON) - ERRATA CORRIGE - NOTICES

A DELEGATION OF SYNODAL FATHERS VISITS THE QUIRINALE

The President of the Italian Republic, the Honorable Giorgio Napolitano, received a delegation from the Special Assembly for the Middle East of the Synod of Bishops at the Quirinale. Present were the President Delegate ad honorem His. B. Card. Nasrallah Pierre Sfeir, Patriarch of Antioch for the Maronites, Bishop of Joubbé, Sarba and Jounieh of the Maronites and the Presidents Delegate His Em. Card Leonardo Sandri, Prefect of the Congregation for the Eastern Churches and His B. Ignace Youssif III Younan, Patriarch of Antioch for the Syrians. In the delegation there was also the Relator General His B. Antonios Naguib, Patriarch of Alexandria of the Copts, His B. Gregorios III Laham, B.S., Patriarch of Antioch of the Greek Melkites, Archbishop of Damascus for the Greek Melkites, His B. Nerses Bedros XIX Tarmouni, Patriarch of Cilicia of the Armenians, Archbishop of Beirut of the Armenians and His B. Fouad Twal, Patriarch of Jerusalem of Latin Rite. The Secretary General, His Exc. Mons. Nikola Eterovi_, Titular Archbishop of Cibalae, the Under Secretary, Mons. Fortunato Frezza and Rev. Ambrogio Ivan Samus also were present at the Quirinale. After interventions by Archbishop Nikola Eterovi_, the Patriarchs Antonios Naguib and Ignace Youssif III Younan and Cardinal Leonardo Sandri, the Head of the Italian State addressed his greetings. Among those present were the Honorable Stefania Craxi, Undersecretary of State for Foreign Affairs and His Exc. Dr. Antonio Zanardi Landi, Italian Ambassador to the Holy See.

[00106-02.02] [NNNNN] [Original text: Italian]

WORKING GROUPS - FIRST SESSION (WEDNESDAY, 13 OCTOBER 2010 - MORNING)

This morning, Wednesday, 13 October 2010, the activities of the Working Groups of the Special Assembly for the Middle East of the Synod of Bishops began. 165 Synodal Fathers were present for the election of the Moderators and the Relators of the Working Groups and for the beginning of the discussion on the Synodal theme. The names of the Moderators and the Relators of the Working Groups that were elected, made known by the Secretary General of the Synod of Bishops during the Fifth General Congregation this afternoon, are published in this Bulletin.

FIFTH GENERAL CONGREGATION (WEDNESDAY, 13 OCTOBER 2010 - AFTERNOON)

- LIST OF MODERATORS AND RELATORS OF THE WORKING GROUPS - INTERVENTIONS IN THE HALL (CONTINUATION) - INTERVENTION OF THE SPECIAL GUEST, RABBI DAVID ROSEN, ADVISOR TO THE CHIEF RABBINATE OF ISRAEL, DIRECTOR OF THE "DEPARTMENT FOR INTERRELIGIOUS AFFAIRS OF THE AMERICAN JEWISH COMMITTEE AND HEILBRUNN INSTITUTE FOR INTERNATIONAL INTERRELIGIOUS UNDER- STANDING" (ISRAEL)

Today, Wednesday, 13 October 2010, at 4:30 pm, with the prayer of Adsumus, the Fifth General Congregation began, with the continuation of the interventions by the Synodal Fathers in the Hall on the theme of the Synod 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).

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

A time for free interventions followed, in the presence of the Holy Father.

At 18:30 the President Delegate gave the floor to the Special Guest, Rabbi David ROSEN, Advisor to the Chief Rabbinate of Israel, Director of the "Department for Interreligious Affairs of the American Jewish Committee and Heilbrunn Institute for International Interreligious Understanding" (ISRAEL), who intervened on the theme “The Jewish-Christian relationship and the Middle East”.

At this General Congregation, which ended at 06.55 p.m. with the prayer of Angelus Domini, 160 Fathers were present.

LIST OF MODERATORS AND RELATORS OF THE WORKING GROUPS

At the opening of the Fifth General Congregation the Secretary General of the Synod of Bishops H. Exc. Mons. Nikola ETEROVI_ read the List of Moderators and Relators of the Working Groups, elected in the First Session this morning.

Moderators

Anglicus A SYNODUS EPISCOPORUM - Bulletin 08 - 13.10.2010 - 3

- H. Exc. Mons. Paul HINDER, O.F.M. Cap., Titular Bishop of Macon, Apostolic Vicar of Arabia (UNITED ARAB EMIRATES)

Anglicus B - H. Exc. Mons. Sarhad Yawsip JAMMO, Bishop of Saint Peter the Apostle of San Diego of the Chaldeans (UNITED STATES OF AMERICA)

Arabicus A - H. Exc. Mons. Mounged EL-HACHEM, Titular Archbishop of Darn, Apostolic Nuncio (LEBANON)

Arabicus B - H. Exc. Mons. Ramzi GARMOU, Archbishop of Tehran of the Chaldeans, Patriarchal Administrator of Ahwaz of the Chaldeans, President of the Iranian Episcopal Conference (IRAN)

Gallicus A - H. Exc. Mons. Camillo BALLIN, M.C.C.J., Titular Bishop of Arna, Apostolic Vicar of Kuwait (KUWAIT)

Gallicus B - H. Exc. Mons. Paul Nabil EL-SAYAH, Archbishop of Haifa and Holy Land of the Maronites, Patriarchal Exarch of the Patriarchate of Antioch of the Maronites (ISRAEL)

Gallicus C - H. Exc. Mons. Pierre BÜRCHER, Bishop of Reykjavïk (ICELAND)

Gallicus D - H. Em. Card. André VINGT-TROIS, Archbishop of Paris, Ordinary for the faithful of the Eastern rite outside France without ordinaries of their own rite, President of the Episcopal Conference (FRANCE)

Gallicus E - H. Exc. Mons. Dimitrios SALACHAS, Titular Bishop of Carcabia, Apostolic Exarch for the Catholics of Byzantine Rite living in Greece (GREECE)

Gallicus F - H. Exc. Mons. Antoine Nabil ANDARI, Titular Bishop of Tarsus of the Maronites, Auxiliary Bishop and Syncellus for Jounieh (LEBANON)

Relators

Anglicus A - Archmandrite Gabriel GHANOUM, B.S., Patriarchal Administrator of Nuestra Señora del Paraíso in Mexico of the Greek-Melkites (MEXICO) Anglicus B - H. Exc. Mons. Gregory John MANSOUR, Bishop of Saint Maron of Brooklyn of the Maronites (UNITED STATES OF AMERICA) SYNODUS EPISCOPORUM - Bulletin 08 - 13.10.2010 - 4

Arabicus A - H. Exc. Mons. Bashar WARDA, C.SS.R., Archbishop of Arbil of the Chaldeans (IRAQ) Arabicus B - H. Exc. Mons. Ghaleb Moussa Abdalla BADER, Archbishop of Algiers (ALGERIA)

Gallicus A - H. Exc. Mons. Joseph ABSI, S.M.S.P., Titular Archbishop of Tarsus of the Greek- Melkites, Auxiliary Bishop and Protosyncellus of Damascus of the Greek-Melkites (SYRIA)

Gallicus B - H. Exc. Mons. Paul Youssef MATAR, Archbishop of Beirut of the Maronites (LEBANON)

Gallicus C - H. Exc. Mons. Jean Benjamin SLEIMAN, O.C.D., Archbishop of Babylon of the Latins (IRAQ)

Gallicus D - H. Exc. Mons. Vincent LANDEL, S.C.I. di Béth., Archbishop of Rabat (MOROCCO)

Gallicus E - H. Exc. Mons. Paul DAHDAH, O.C.D., Titular Archbishop of Arae in Numidia, Apostolic Vicar of Beirut of the Latins (LEBANON)

Gallicus F - H. Exc. Mons. Michel ABRASS, B.A., Titular Archbishop of Myra of the Greek- Melkites, Bishop of the Patriarchal Curia of Antioch of the Greek- Melkites (SYRIA)

INTERVENTIONS IN THE HALL (CONTINUATION)

The following Fathers intervened:

- Rev. F. Umberto BARATO, O.F.M., Patriarchal Vicar Emeritus of Jerusalem of the Latins for Cyprus (CYPRUS) - H. Exc. Mons. Béchara RAÏ, O.M.M., Bishop of Jbeil of the Maronites (LEBANON) - H. Exc. Mons. Gregory John MANSOUR, Bishop of Saint Maron of Brooklyn of the Maronites (UNITED STATES OF AMERICA) - H. B. Nerses Bedros XIX TARMOUNI, Patriarch of Cilicia of the Armenians, Archbishop of Beirut of the Armenians (LEBANON) - H. Exc. Mons. Paul HINDER, O.F.M. Cap., Titular Bishop of Macon, Apostolic Vicar of Arabia (UNITED ARAB EMIRATES) - H. Exc. Mons. Nicolas SAWAF, Archbishop of Lattakieh of the Greek-Melkites (SYRIA) - H. Exc. Mons. Guy-Paul NOUJAIM, Titular Bishop of Caesarea Philippi, Auxiliary Bishop and Syncellus for Sarba (LEBANON) SYNODUS EPISCOPORUM - Bulletin 08 - 13.10.2010 - 5

- H. Exc. Mons. Elie Béchara HADDAD, B.S., Archbishop of Saïda of the Greek- Melkites (LEBANON) - Rev. F. Khalil ALWAN, M.L.M., Secretary General of the "Conseil des Patriarches Catholiques d'Orient" (C.P.C.O.) (LEBANON) - H. Exc. Mons. Antoine AUDO, S.I., Bishop of Alep of the Chaldeans (SYRIA) - H. Exc. Mons. Berhaneyesus Demerew SOURAPHIEL, C.M., Archbishop of Addis Abeba, President of the Council of the Ethiopian Church, President of the Episcopal Conference (Ethiopia and Eritrea) (ETHIOPIA) - H. Exc. Mons. Youssef Anis ABI-AAD, Archbishop of Alep of the Maronites (SYRIA) - H. Exc. Mons. Bohdan DZYURAKH, C.SS.R., Titular Bishop of Vagada, Curia Bishop of Kyiv-Haly_ (UKRAINE) - H. Exc. Mons. Virgil BERCEA, Bishop of Oradea Mare, Gran Varadino of the Romanians (ROMANIA) - H. Exc. Mons. Youhanna GOLTA, Titular Bishop of Andropoli, Curia Bishop of Alexandria of the Copts (ARAB REPUBLIC OF EGYPT)

The summaries of the interventions are published below:

- Rev. F. Umberto BARATO, O.F.M., Patriarchal Vicar Emeritus of Jerusalem of the Latins for Cyprus (CYPRUS)

Last June, Cyprus experienced intense, memorable days when His Holiness, Benedict XVI visited the island. We pray for the spiritually beneficial effect of the Visit to continue. Cyprus falls under the Patriarchate of Jerusalem. There are four parishes: three administered by the Franciscans of the Holy Land, one by a priest of the Patriarchate. The number of Latin Catholics is small. The four parishes, together with four congregations religious of women work above all for migrants and also for tourists. Immigrants constitute an added wealth for the Church of Cyprus. The pastoral care toward them is particular and delicate. They only stay for a few years and are generally only free on Sundays. However pastoral care must be practiced as though they were remaining permanently within the parish. Catechesis is fundamental, above all for preparation for the sacraments. The ecclesial groups (, charismatics, , , national groups for prayer, etc.) may be of great help in contact with the faithful, their knowledge and for collaboration in parish activities. Pastoral action should be inspired by charity and indiscriminate acceptance, following the example of Jesus.

[00071-02.03] [IN048] [Original text: Italian]

- H. Exc. Mons. Béchara RAÏ, O.M.M., Bishop of Jbeil of the Maronites (LEBANON)

We can read in no. 34 of the Instrumentum laboris: “In Lebanon, Christians are deeply divided at the political and confessional level and are lacking a commonly accepted plan of action”. There is no division on the confessional level, but a diversity of Catholic, Orthodox and Evangelical “sui iuris” Churches, each having their own liturgical, theological, spiritual and disciplinary patrimony. There is however a division on the political level, which does not touch the essence but the strategic options. As for the SYNODUS EPISCOPORUM - Bulletin 08 - 13.10.2010 - 6 essence, Christians are in agreement about national constants, defined in the document called “the constants” published by the Maronite Patriarchate on December 6th 2006, which was accepted and signed by the heads of the Christian political parties. These constants were developed in another document which appeared in 2008 entitled: Charter of Political Action in the Light of the Teaching of the Church and the Specificity of Lebanon. As for political options, the division of Christians is centered on the strategy relating to the protection of the said constants and the efficient and effective presence of Christians. This division is caused by today’s political conditions, internal as well as regional and international. For there are strong divisions between the Sunnite and the Shiite in the Arab world, apparently on the regional level, in the coalition, on the Sunnite side, between Saudi Arabia, Egypt and Jordan, and on the Shiite side between Iran and Syria. This division was transformed into a bloody conflict between the Sunnite and the Shiite of Iraq. On the international level, the conflict can be located between the United States and its allies in favor of the Sunnites on one hand, and Iran on the other, because of regional ambitions and its nuclear program. In Lebanon, it is the political conflict between the Shiites and the Sunnites, where the division of Christians can be placed. To save the Lebanese regime and their effective presence, one part chose alliance with the Sunnites, another part with the Shiites and a third part calls for good relations with the Sunnites and the Shiites, and to not allow ourselves to be led into the politics of the regional and international axes. The political project acceptable to all consists in perfecting the civil State, whose elements can be found in the “Constants”, the “Charter of Political Action” and the Constitution. This is what differentiates Lebanon from other Middle Eastern countries, all having religious regimes.

[00069-02.03] [IN046] [Original text: French]

- H. Exc. Mons. Gregory John MANSOUR, Bishop of Saint Maron of Brooklyn of the Maronites (UNITED STATES OF AMERICA)

The Preface to the Lineamenta, reminds us that the situation surrounding the missionary efforts of the first Christians is very similar to ours today. In the early days of the Church, the small Christian community in the Middle East faced numerous challenges and were in the minority. Today after much history, we are once again in the minority and facing numerous challenges. From the perspective of a Maronite living in the United States, whenever I visit the Middle East I notice with great appreciation the ways in which Catholics make a profound difference in the lives of those around them. The schools, universities, hospitals, nursing homes, drug rehabilitation centers, hospices, orphanages, and other facilities which they operate are open to Muslim, Jew and Christian alike. These Catholics are the “salt of the earth” and the “light of the world” (Matthew 5:13-14). Like the early Christians, we face seemingly unsurmountable challenges, and our chances seem slim. But we live by faith not by sight (2 Cor 5:7). We may never convince with words our Muslim or Jewish neighbors that our presence is truly a real blessing for them, but the same antidote which helped the first Christians survive and overcome all challenges is also available to us: a share in God's generous and Holy Spirit and an SYNODUS EPISCOPORUM - Bulletin 08 - 13.10.2010 - 7 apostolic love for one another that has the power to make us once again able to be “of one heart and soul” (Acts 4:32).

[00072-02.02] [IN049] [Original text: English]

- H. B. Nerses Bedros XIX TARMOUNI, Patriarch of Cilicia of the Armenians, Archbishop of Beirut of the Armenians (LEBANON)

The Word of God that was chosen as the theme for this Synod Assembly: “Now the company of those who believed were of one heart and soul” (Acts 4:32)is like a beacon that lights the road we must take for our life of faith, Christian witness, with our fellow brothers not fully united with the See of Peter and with our other brothers, while different in creed from us. The return to the first Christian community shows us how the first Christians did not have an easy life, nor was it exempt from difficulties and adversities; on the contrary, they endured outrage and persecutions. But this did not stop them from proclaiming the teachings of Jesus integrally and forgiving. We find similar situations in our contemporary era. Those Christians not enlightened by the Holy Spirit think they should be spared difficulties. It is important to point this out, and in the sense to re-evangelize our faithful, in proposing faith as lived during the first centuries of Christianity to them. This does not mean that we should not fight to re-establish justice and peace in the Middle East. But it would be wrong to consider that, without this justice and peace, the Christian cannot fully live his faith or should emigrate. Also, nobody migrates to look for a better Christian life. The convinced Christian who is called upon, by his baptism, to bear witness of his faith and to lead a Christian life in the community, does not have as his main concern the search for material well-being or peace, or even the flight from problems for his own serenity and those of his family. On the contrary, following the example of the witness of his ancestors in the Middle East, he works in a group with other fellow Christian brothers, to witness through life and through examples, to make the most convincing message of the love of Jesus. With this principle as a basis, the committed Christian in the Middle East will live, guided by the bishop and in communion with other Christians, to make the spirit of the first Christians progress, who had “one heart and soul” (Acts 4:32), and who put their possessions in common, like the source for our days of the members of certain communities such as the Neocatechumenate, the Focolari and Charismatic Renewal, which have spread throughout several Middle Eastern countries. To the disciples who live according to these principles, Jesus promises “Rejoice and be glad, for your reward will be great in heaven” (Mt 5:12).

[00073-02.03] [IN051] [Original text: French]

- H. Exc. Mons. Paul HINDER, O.F.M. Cap., Titular Bishop of Macon, Apostolic Vicar of Arabia (UNITED ARAB EMIRATES)

The two Vicariates of the Arabian Peninsula, comprising Kuwait, Bahrain, Qatar, UAE, Oman, Yemen and Saudi Arabia, have no native Christians. The 3 million Catholics in a SYNODUS EPISCOPORUM - Bulletin 08 - 13.10.2010 - 8 population of 65 million inhabitants are all labor migrants from a hundred nations, the majority from the Philippines and India. About 80% are of Latin Rite. the others belong to Catholic Oriental Churches. Both Apostolic Vicars are of Latin Rite; the Order of Friars Minor Capuchin has the ius commissionis for the territory; two thirds of the 80 priests are Capuchin Friars from India, the Philippines, Europe and America, belonging to different rites. The special situation in the Vicariates of the Gulf: 1. Catholic presence in Arab countries with Islam as state religion. Strict immigration laws (restriction on the number of priests) and security system. Individual rights and social care very limited. No freedom of religion (no Muslim can convert but Christians are welcome into Islam), limited freedom of worship in designated places, granted by benevolent rulers (except in Saudi Arabia). Churches too few, attendance very high, in a single parish up to 25 000 on Fridays with 10 and more masses. Distance from church, employment and camp rules make participation for many impossible. Catholic Church is law abiding and trusted by the government. 2. Unity of Catholic Church in diversity of rites and nationalities. The Church has to adapt its structures and pastoral work to the limits imposed by the external circumstances. The Rescript ex audientia approved by Pope John Paul II in 2003 and confirmed by Pope Benedict XVI in 2006 gives jurisdiction over all the faithful of whatever Church, rite or nationality, to the two Ordinaries under whose sole jurisdiction all the priests in the Vicariates work. The Ordinaries have the obligation that the faithful of other sui iuris Churches may practice and observe the norms of their Rite, which they do to the best of their ability. The Rescript has helped to maintain and promote unity, to avoid fragmentation and to provide the best possible pastoral ministry to all the Catholic faithful. All priests must render service to all the faithful, assisted by the thousands of lay volunteers in catechesis, youth and family ministry, hospital and prison apostolate and social work. Through fraternal relations between the two Apostolic Vicars and the heads of the Oriental sui iuris Churches communion will be strengthened and agreements of collaboration made in respect of the particular situation in order to make more vibrant the witness of the Church in the Gulf which is an exclusively pilgrim and migrant Church.

[00074-02.02] [IN052] [Original text: English]

- H. Exc. Mons. Nicolas SAWAF, Archbishop of Lattakieh of the Greek-Melkites (SYRIA)

“For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity...Every foreign land is to them as their native country, and every land of their birth as a land of strangers...What the soul is in the body, Christians are in the world” (). We live in a secularized and globalized world, where the number of men who are not interested in the questions about God, acting without any Christian reference outnumbers the small number of those recognizing themselves as Christians and believers. SYNODUS EPISCOPORUM - Bulletin 08 - 13.10.2010 - 9

Those to whom catechesis is addressed must establish themselves in a double relationship: relationship of appurtenance to a community founded on unity of faith and a relationship to a community founded on the unity of acceptance of pluralism and differences. Christian faith can always be found in the field of human cultures. In the Middle East, we are lacking a catechesis which bears in mind our Arabic culture, our Christian traditions and liturgical wealth. We are lacking a catechetical program for the catechumenists. We ask for greater effort in the spiritual formation of seminarians.

[00075-02.03] [IN053] [Original text: French]

- H. Exc. Mons. Guy-Paul NOUJAIM, Titular Bishop of Caesarea Philippi, Auxiliary Bishop and Syncellus for Sarba (LEBANON)

The Instrumentum laboris (no. 76), quoting Vatican II, declares that the division between Christians is the object of scandal and that it handicaps the most holy of causes: the preaching of the Gospel. Further on (no. 78), it recalls that His Holiness Pope John Paul II hoped for a new form of practice of the primacy without harming its mission, and inspired by the ecclesial forms of the first millennium which, while varied, did not stop the Christians from feeling at home in all its forms, be it spirituality, moral life or structure. This is an invitation to review the role and the place of the Eastern Patriarchs in function of origins. A principle supported the organization of the Church at the time: in the same space, a single jurisdiction. And the Church that had spread or was more central than others, ensured unity by being elevated to the level of Patriarchate. The Council of Nicea in 325 mentions three : Rome, Alexandria and Antioch. During the 5th century, the is achieved according to the following order: the Pope in Rome as the first, then the Patriarch of Constantinople, then of Alexandria, then of Antioch and finally the one from Jerusalem. A return to union presupposes therefore a theology and a juridical organization of the Church which gives back to the Eastern Patriarchs their privileges from the first periods in the Universal Church, next to the Pope, the head of the entire Church. The main difficulties with this project: - the foundation of new Patriarchates since the first millennium; - the existence of several Catholic Patriarchs and one Orthodox Patriarch for the same see; - a Roman Curia with badly defined prerogatives concerning the relationship with the Patriarchal curia. Proposition: Your Holiness entrust a commission of theological, historical and pastoral experts to propose concrete solutions to these problems and the Church commits itself to apply them as soon as possible.

[00076-02.03] [IN054] [Original text: French]

- H. Exc. Mons. Elie Béchara HADDAD, B.S., Archbishop of Saïda of the Greek- Melkites (LEBANON)

SYNODUS EPISCOPORUM - Bulletin 08 - 13.10.2010 - 10

The sale of Christian land in Lebanon is becoming a dangerous phenomenon. It threatens the Christian presence to the point of reducing it to a minimum in the future. To resolve these phenomena, we propose: - the creation of a strategy of solidarity between the Churches, sponsored by the Holy See - Modify the discourse of the Church towards Islam, to distinguish clearly between Islam and fundamentalism. This eases our dialogue with Muslims in view of helping us to persevere in our land. - To go from the concept of helping Middle Eastern Christians to the concept of development to root them deeper in their land and finding work for them. Our experience in the Diocese of Saida is predominant on this level.

[00077-02.03] [IN055] [Original text: French]

- Rev. F. Khalil ALWAN, M.L.M., Secretary General of the "Conseil des Patriarches Catholiques d'Orient" (C.P.C.O.) (LEBANON)

Paragraph 55 of the Instrumentum ;laboris did not take into consideration the large role that the Councils play in reinforcing communion between the Catholic Churches and in encouraging ecumenical and religious dialogue. After having listed the activities of the CCEP, after 20 years of existence, on the level of pastoral theology, ecumenism, the common pastoral and coordination between Catholic Churches, I feel the CCEP suffers a handicap on the level of communication. I propose to the Synodal Assembly: - Modifying the CCEP statutes to allow the assemblies of bishops from each country to be represented in the annual congress of the CCEP and that their representative may have the power to transmit and put into act the decisions within his assembly. -The Organization of the congress of Catholic Patriarchs and bishops of the Middle East. Finally, I see that the ecclesiastical authorities, the Roman dicasteries and the western episcopal conferences, and their associations seem to ignore this instance due to a lack of information. This is why, I propose also that the CCEP be added in the Annuarium Pontificium, like all the pontifical and other instances.

[00078-02.03] [IN056] [Original text: French]

- H. Exc. Mons. Antoine AUDO, S.I., Bishop of Alep of the Chaldeans (SYRIA)

Special care in the spiritual and intellectual formation of future priests I Formation Despite the decrease in the number of vocations, test the candidates before admitting them to seminary. Form the seminarians in the profound sense of each liturgy and being able to open to the universality of the Church. In theology, base oneself on Vatican II, to answer the question on modernity in the Arab-Muslim context, giving special attention to the correct use of the Arabic language. Finally, following and according to the advice of Benedict XVI, give importance to a doctrinal formation that is stable and living, translating it into SYNODUS EPISCOPORUM - Bulletin 08 - 13.10.2010 - 11 daily life. The pastoral dimension: to learn to preach, to teach catechism, to accompany families, to listen to confessions, these are all vital elements in formation. II Pastoral and spiritual accompaniment during the practice of priestly ministry. A. To watch that the priest is moved by the passion of proclaiming the good news. B. To ensure a quality in permanent formation. C. To dispense means of re-reading the pastoral service and spiritual and human progress (yearly retreats, sessions, etc...). To remember that the priest is first of all a man of God. III Confidence, transparent accountability a. To look objectively at the needs of priests, and to reach a transparent accountability of the diocese which helps develop trust between priests and the faithful. B. That the Congregation for the Eastern Churches help each Patriarchate and diocese in creating a system of health insurance and retirement plan. The resources are there, competence and rigor are missing.

[00092-02.03] [IN057] [Original text: French]

- H. Exc. Mons. Berhaneyesus Demerew SOURAPHIEL, C.M., Archbishop of Addis Abeba, President of the Council of the Ethiopian Church, President of the Episcopal Conference (Ethiopia and Eritrea) (ETHIOPIA)

Ethiopia has about 80 million inhabitants, half of whom will be approximately below the age of 25. The great challenge which the country faces is and its consequences, such as, unemployment. Many of the youth, aspiring to escape poverty, attempt, by any means, to emigrate. Those who emigrate to the Middle East are mostly young women who go legally or illegally to seek employment as domestic workers because most of them lack professional training. In order, to facilitate their travels, the Christians change their Christian names into Muslim names, and dress as Muslims so that their visas could be processed easily. This way, Christians are indirectly forced to deny their Christian roots and heritage. According to the data from the Ministry of Labour and Socia1 Affairs and the International Organization of Migration, 13,498 Ethiopian workers migrated to the Middle East between September 2005 and August 2006. (www. American Chronicle/Ethiopia Human Trafficking Hub in the Horn of Africa.html). Their destinations are usually Lebanon, United Arab Emirates, Khuwait, Yemen and Saudi Arabia. On average, about 12,500 Ethiopians leave annually to the Middle East. Even if there are exceptions where workers are treated well and with kindness, the great majority suffer exploitations and abuses. Many are ashamed to return back to Ethiopia where their families expect them to return with lots of money; however, some are forced to return back desperate, sick, and mentally disturbed. The Christians who die in Saudi Arabia seem not to be allowed to be buried there; their bodies are flown to Ethiopia for burial. Could the Saudi authorities be requested to allocate a cemetery for Christians in Saudi Arabia? Many Ethiopians turn to the Catholic Churches of the Middle East for assistance and counselling. I will like to thank the Catholic Hierarchies in the Middle East who are doing their best to assist the victims of abuse and exploitation. We are grateful, for example, for the great work of Caritas Lebanon. Modem migration is looked upon as "modern SYNODUS EPISCOPORUM - Bulletin 08 - 13.10.2010 - 12 slavery". But let us remember that today's migrants shall be tomorrow's citizens and leaders either in their host countries or in their home countries.

[00093-02.02] [IN058] [Original text: English]

- H. Exc. Mons. Youssef Anis ABI-AAD, Archbishop of Alep of the Maronites (SYRIA)

“We cannot welcome those that God places on our path if we do not welcome God in person. The more we discover God, the more we discover the holiness of God”. The privileged place for the welcome of our brothers, in the event of our Muslim brothers, is, without a doubt, prayer. There is a prayer we call contemplative prayer. To contemplate is above all to contemplate the Trine God. To contemplate is also to contemplate, in the Spirit, the life of men, and, starting from offering it unto God with his joys and suffering, his progress and his regressions... all in having the spirit that we do not see in all the life of others, which remains a mystery to us. In contemplation; it can happen that we cross, in a fleeting moment, a reflection of God’s gaze on people. This is a moment of grace, a moment of joy, because this gaze is creator, savior and full of love. The first need is to try to establish a presence with our Muslim brothers, and with the others that we live with: simple, humble, fraternal presence that could favor dialogue under all forms, and mutual understanding.

[00094-02.03] [IN059] [Original text: French] SYNODUS EPISCOPORUM - Bulletin 08 - 13.10.2010 - 13

- H. Exc. Mons. Bohdan DZYURAKH, C.SS.R., Titular Bishop of Vagada, Curia Bishop of Kyiv-Haly_ (UKRAINE)

I wish to draw attention to a particular aspect of the vocational pastoral, that is, that of the formation of the spiritual directors called on to carry out their mission in seminaries and religious educational institutes. The spiritual director has a determining role in the discernment of every vocation, he has a precise and fundamental responsibility in the path towards the maturing of each vocation which, in my opinion, certainly does not end at the moment of priestly ordination or the taking of the perpetual vows. I therefore ask a question: to what extent are we concerned about the formation of the future spiritual directors for the seminaries and religious institutes? I have the impression that very often the choice is made on the basis of an immediate need or the notion that such-and- such a priest is reasonably well-suited because he seems to have a good personal spiritual life. But where do we place the other attributes that are required and are no less important? Allow me therefore to suggest that we should all pay the closest attention to the formation of this precious and irreplaceable figure of the vocational pastoral, guaranteeing to those who are suited to the job all the theological and psychological instruments and anything else they might require through specialist training courses. Above all, I want to express my most profound gratitude to the Latin bishops for their fraternal welcome for our faithful, for the concern they express for them, but, obviously, this is not simply about guaranteeing a “liturgical environment” and, I quote, “reinforcing the link with the faithful of the Eastern Catholic Churches in the countries they have emigrated to”, but of something more important and profound. The Eparchs in exercising their ministry cannot simply limit themselves to these guarantees nor a mere “visit”. I ask: can a father carry out his natural role as regards his far-flung children with a “visit”? The answer is more than obvious, because it is explicit. Therefore it is necessary to responsibly look more closely at this theme of the paternity of the Patriarchs and Eparchial Bishops and identify the juridical and organizational instruments that, obviously in collaboration with the local ordinaries, can lead to an effective exercise of their ministerial responsibility where their faithful live. I direct my attention to the contemplative orders, recalling their immense importance, to the extent of feeling the need to cite the example of our Great Metropolitan, the Servant of God Kyr Andrea Szeptycky who, as a Basilian, wanted the constitution of the Ukrainian Studite Brethren, defining its characteristic mission of a life of prayer and contemplation as the “lung of the life of the Church”. Allow me to remind all the venerable Synod Fathers of this singularly precious gift, so that we may always feel the need of it and carefully cultivate its presence and growth for the good of all the components of our Churches.

[00080-02.03] [IN060] [Original text: Italian]

- H. Exc. Mons. Virgil BERCEA, Bishop of Oradea Mare, Gran Varadino of the Romanians (ROMANIA)

Many aspects unite our Romanian Church with the sister Churches of the Middle East: above all its being a “little flock”. The Greek Catholic Church in Romania too lives its difficult mission as a minority; a presence that is, though, very powerful in the history of SYNODUS EPISCOPORUM - Bulletin 08 - 13.10.2010 - 14 our country, that synthesizes in its being in full communion with the See of Peter and the treasure house of the Byzantine tradition. Dear Eastern brothers, we are called, together with you, to face the trials of our times: the huge wave of emigration and globalization with all of its challenges and idols which Pope Benedict XVI spoke about and which we are all called to expose. Further, such a situation of emigration–which we have never before experienced in the history of our Romanian peoples–in which, out of a population of 22 million citizens, nearly five million are living in Europe and in the world, offers the opportunity for productive comparisons and mutual enrichment. Immigration in sharing enhances all; therefore, we always keep our gaze fixed on Jesus, the first one who had to move out of the land of Egypt, to ask of and receive from him that renewed enthusiasm, and that we must then communicate to our faithful and our communities.

[00082-02.06] [IN061] [Original text: Italian]

- H. Exc. Mons. Youhanna GOLTA, Titular Bishop of Andropoli, Curia Bishop of Alexandria of the Copts (ARAB REPUBLIC OF EGYPT)

Relationships with the Orthodox Churches in my country: They are our roots, our ancestors, they were the ones who fought to defend Christian faith and maintain it for us up until today. They offered the martyrs, saints, great theologians. In consequence of this, the unity of the Church, which is the Church’s prayer, always remains the hope of Christian history. Relationship with Muslim citizens: The Middle Age left us with bitter fruits made up of hatred and contempt, a real tragedy. Could we all, together, Christians and Muslims write a new page in history, of love, of respect and of forgiveness to build together for the future generations a future without tragedy.

[00083-02.03] [IN062] [Original text: French]

INTERVENTION OF THE SPECIAL GUEST, RABBI DAVID ROSEN, ADVISOR TO THE CHIEF RABBINATE OF ISRAEL, DIRECTOR OF THE "DEPARTMENT FOR INTERRELIGIOUS AFFAIRS OF THE AMERICAN JEWISH COMMITTEE AND HEILBRUNN INSTITUTE FOR INTERNATIONAL INTERRELIGIOUS UNDERSTANDING" (ISRAEL)

The English translation of the full text of the intervention is published below.

The relationship today between the Catholic Church and the Jewish people is a blessed transformation in our times - arguably without historic parallel. In his words in the great synagogue here in Rome last January, H.H. Pope Benedict XVI referred to the teaching of the Second Vatican Ecumenical Council as "a clear landmark to which constant reference is made in our attitude and our relations with the Jewish people, marking a new and significant stage." Naturally this striking transformation in the way the Jewish people is viewed and presented , still had and has to contend with the influence of centuries, if not millenia, of SYNODUS EPISCOPORUM - Bulletin 08 - 13.10.2010 - 15 the "teaching of contempt" towards Jews and Judaism, which obviously is not eliminated overnight nor even over forty five years. Inevitably, the impact of this transformation in Catholic-Jewish relations varies considerably from one context to another, influenced by sociological, educational and even political factors. Arguably the most dramatic internalization has taken place in the United States of America where Jews and Christians live in an open society side by side as vibrant self-confident and civically engaged minorities. As a result the relationship has advanced there to a unique degree involving cooperation and exchanges between the communities and their educational institutions; and today the US boasts literally dozens of academic institutions for Catholic-Jewish studies and relations, while there are perhaps three in the rest of the world. Indeed there is a widespread perception among the Jewish communities in the US of the Catholic Church as a genuine friend with profound values and interests in common. It is my privilege to head the international interfaith representation of the American Jewish Committee, which has been and continues to be the leading Jewish organization in this remarkable and historic transformation. However, there are many countries where such social and demographic factors are not present. In most countries where Catholicism is the dominant social force, Jewish communities are small if present at all, and the relationship between the Church and Judaism often gets little notice. I confess to having been surprised to find Catholic clergy and sometimes even hierarchy from some countries not only ignorant about contemporary Judaism but often even about Nostra Aetate itself, the Vatican documents that flowed from it and thus the relevant teachings of the Magisterium concerning Jews and Judaism. While as indicated, Jewish experience in the US has done much to alleviate negative impressions of the tragic past; there is still widespread ignorance about Christianity in the Jewish world - especially where there is little or no contact at all with modern Christians. In the only polity in the world where Jews are a majority, the State of Israel, this problem is further compounded by the political and sociological context. In the Middle East, as in most parts of the world, communities tend to live in their own linguistic, cultural and confessional settings, and Israel is no exception. Moreover Christian Arabs in Israel are a minority within a minority–approximately 120,000 among an Arab citizenry of around a million and a half which is overwhelmingly Muslim and which constitutes some twenty per cent of the Israeli citizenry as a whole (some seven and a half million.) It is true that Christian Arab Israelis are a particularly successful religious minority in many respects. Their socio-economic and educational standards are well above average–their schools receive the highest grades in annual matriculation examinations– many of them have been politically prominent and they have been able to derive much benefit from the democratic system of which they are an integral part. However, the daily life of the vast majority of Arabs and Jews takes place in their own respective contexts. As a result, most Jewish Israelis do not meet contemporary Christians; and even when they travel abroad, they tend to meet non-Jews as such, not as modern Christians. Accordingly, until recently most of Israeli society has been quite unaware of the profound changes in Catholic-Jewish relations. However, this situation has begun to alter significantly in the last decade for different reasons, but two in particular are especially noteworthy. The first is the impact of the visit of the late Pope John Paul II in the year 2000, following the establishment of full bilateral relations between Israel and the Holy See six years SYNODUS EPISCOPORUM - Bulletin 08 - 13.10.2010 - 16 earlier. While the latter had already had some effect on perceptions in Israel, it was the power of the visual images, the significance of which Pope John Paul II understood so well, that revealed clearly to the majority of Israeli society the transformation that had taken place in Christian attitudes and teaching towards the Jewish people with whom the Pope himself had maintained and further sought mutual friendship and respect. For Israelis to see the Pope at the Western Wall, the remnant of the Second Temple, standing there in respect for Jewish tradition and placing there the text that he had composed for a liturgy of forgiveness that had taken place two weeks earlier here at St. Peter's, asking Divine forgiveness for sins committed against the Jews down the ages, was stunning and overwhelming in its effect. Israeli Jewry still has a long way to go in overcoming the negative past, but there is no question that attitudes have changed since that historic visit. In addition it led to the remarkable new avenue for dialogue, understanding and collaboration in the form of the bilateral commission of the Chief Rabbinate of Israel and the Holy See's Commission for Religious Relations with Jewry, established at John Paul II's initiative and praised extensively by Pope Benedict XVI during his pilgrimage to the Holy Land last year and also in his words at the great synagogue here in Rome earlier this year. The other major factor is the influx of other Christians who have doubled the demographic make-up of Christianity in Israel. I refer first of all to the estimated approximately fifty thousand practicing Christians who were part and parcel of the immigration to Israel in the last two decades from the former . As integrally connected at the same time to Jewish society through familial and cultural ties, they arguably represent the first Christian minority that sees itself at the same time as part and parcel of a Jewish majority since the very first Christian community. These Christians, as the Arab Christian communities, are Israeli citizens who enjoy full franchise and equality before the law. However, there is a third significant Christian population in Israel whose legal standing is sometimes problematic. These are the scores of thousands of practicing Christians among almost a quarter of a million of migrant workers - from the Philippines, Eastern Europe, Latin America and sub-Saharan Africa. Most of them are in the country legally and temporarily. However, close to half of them have entered or remained illegally and their position is legally precarious. Nevertheless the substantial Christian presence among this population maintains a vibrant religious life and constitutes a significant third dimension to the Christian reality in Israel today. These factors have contributed, among others, to an increasing familiarity in Israel with contemporary Christianity. In addition, while there are an estimated two hundred or so Israeli organizations promoting Arab-Jewish understanding and cooperation generally , there are also literally dozens of bodies promoting interreligious encounter, dialogue and studies, and the Christian presence in these is disproportionate and highly significant. This of course is substantially due to the presence of Christian institutions and their clergy, scholars, international representatives of churches and so on, who contribute totally out of proportion to their numbers to these efforts especially in the field of scholarship. Moreover the fact that in the State of Israel, Christians, as Muslims, are minorities with a need to be accepted and understood by the Jewish majority also serves as impetus for interfaith engagement (as opposed to elsewhere where the contrary may often be the case.) SYNODUS EPISCOPORUM - Bulletin 08 - 13.10.2010 - 17

Christians in Israel are obviously in a very different situation from their sister communities in the Holy Land who are part and parcel of a Palestinian society struggling for its independence and who are inevitably caught up in the Israeli-Palestinian conflict on a daily basis. Indeed the location of some of these communities on the intersection between Israeli and Palestinian jurisdiction means that they often bear the brunt of security measures which the Jewish State feels obliged to maintain in order to protect its own citizenry against continuous violence from within the Palestinian territories. It is only right and proper that such should express their distress and their hopes regarding the situation. However it is notable and regrettable that such expressions have not always been in consonance with the letter and spirit of the Magisterium concerning the relationship to Jews and Judaism. This would seem to be reflected in a wider geographical context, where the impact of the Arab-Israeli conflict has all too often meant a discomfort for many Christians with the Church's rediscovery of its Jewish roots and sometimes a preference for historical prejudice. Nevertheless the plight of Palestinians generally and Palestinian Christians in particular should be of profound concern to Jews both in Israel and the Diaspora. To begin with, especially as Judaism brought the recognition to the world that every human person is created in the Divine Image; and that accordingly, as the sages of the Talmud teach, any action of disrespect for another person, is an act of disrespect for the Creator himself; we have a special responsibility in particular for neighbors who suffer. This responsibility is even greater when suffering is born out of a conflict of which we are a part and paradoxically precisely where we have the moral and religious duty to protect and defend ourselves. For me personally as an Israeli Jerusalemite, the distressing situation in the Holy Land and the suffering of so many on the different sides of the political divide, is a source of much pain; even as I fully realize that it is used and abused to heighten various tensions that go well beyond the geographical context of the conflict itself. Yet I give thanks to God for the remarkable amount of organizations in our society working to alleviate as much suffering as possible in this very difficult context. I am proud to be a founder of one of these organizations, Rabbis for Human Rights, whose director and members, precisely as loyal Israeli citizens, continue to struggle to preserve and advance the human dignity of all and especially of the vulnerable. I am of course fully conscious of the carnage of the recent past in the streets of our cities and the ongoing threats of the present from those openly committed to the destruction and extermination of Israel. Notwithstanding, we must strive to do all we can to alleviate the hardships of the situation and especially as they pertain to the Christian communities in Jerusalem and environs. In fact, in recent months there has been a notable improvement in conditions, for example, regarding the free movement of clergy, and there have also been recent indications that there is a growing understanding of the needs of the local Christian communities by the authorities, notwithstanding the security challenges. We continue to advocate for such, believing it to be ultimately in the interests of all. Indeed, Jewish responsibility to ensure that Christian communities flourish in our midst, respecting the very fact that the Holy Land is the land of Christianity's birth and holy places, is strengthened by our increasingly rediscovered fraternity. Yet even beyond our particular relationship, Christians as a minority in both Jewish and Muslim contexts play a very special role for our societies at large. The situation of minorities is always a profound reflection of the social and moral condition of a society SYNODUS EPISCOPORUM - Bulletin 08 - 13.10.2010 - 18 as a whole. The wellbeing of Christian communities in the Middle East is nothing less than a kind of barometer of the moral condition of our countries. The degree to which Christians enjoy civil and religious rights and liberties testifies to the health or infirmity of the respective societies in the Middle East. Moreover, as I have already indicated, Christians play a disproportionate role in promoting interreligious understanding and cooperation in the country. Indeed I would presume to suggest that this is precisely the Christian métier, to contribute to overcoming the prejudice and misunderstanding that bedevil the Holy Land and which of course are greatly reinforced in the region at large. While it is not fair to expect the small local Christian communities to be capable of bearing such responsibility alone, perhaps we may hope that supported in this by their universal Church and its central authority, they may indeed be blessed peacemakers in the city whose name means peace and which has such significance for our communities. Already some initial sign of this has been evident in the local Catholic leadership role in the establishment in recent years of the Council of the Religious Institutions of the Holy Land, which brings together the Chief Rabbinate of Israel, the Shaaria Courts and Ministry of Religious Affairs of the Palestinian Authority, and the official Christian leadership in the Holy Land. This Council not only facilitates communication between the various religious authorities, but it is also committed and working to combat misunderstanding , bigotry and incitement, and also seeks to be a force for reconciliation and peace so that two nations and three religions may live in the land in full dignity, freedom and tranquility. The Instrumentum Laboris of this Special Assembly for the Middle East quotes Pope Benedict XVI in his interview with Osservatore Romano on his way to the Holy Land as follows: "it is important on the one hand to have bilateral dialogues–with the Jews and with Islam–and then also trilateral dialogue" (sect.96). Indeed this last year, for the first time, the Pontifical Council for Interreligious Relations and the for Religious Relations with the Jews co-hosted together with the International Jewish Committee for Interreligious Consultations (IJCIC) and the foundation for the Three Cultures in Seville Spain, our first trilateral dialogue. This was a particular joy for me as the proposal for this was put forward during my chairmanship of IJCIC and I earnestly hope that this is just the beginning of more extensive trilateral dialogue, to overcome suspicion, prejudice and misunderstanding, so that we may be able to highlight the shared values in the family of Abraham for the well- being of all humanity. It appears to me that the aforementioned bilateral commission with the Chief Rabbinate of Israel and the Council of the Religious Institutions of the Holy Land together offer even greater opportunity and challenge in this regard. The Instrumentum Laboris also provides important insights into the nature of relations for Christians with both Muslims and Jews. It quotes Pope Benedict XVI's words in Cologne in August 2005 when he described relations with Islam as "a vital necessity….on which in large measure our future depends" (sect.95). Indeed in the Middle East this is a truism. Whether one understands the concept of dar el Islam in just a geographical/cultural context or in a theological one, the critical question for the future of our respective communities is whether or not our Muslim brethren can see the Christian and Jewish presence as a fully legitimate and integral part of the region as a whole. Truly the need to address this issue is nothing less than "a vital necessity…on which…our future depends". Indeed this relates to very issue that is at the "root" of the Israeli-Arab conflict. Those who claim that "occupation" is the "root cause" of conflict are at best disingenuous. SYNODUS EPISCOPORUM - Bulletin 08 - 13.10.2010 - 19

This conflict had been going on for decades long before the Six Day War in 1967 as a result of which the West Bank and Gaza came under Israeli control. "Occupation" in fact is precisely a consequence of the conflict, the real "root issue" of which is precisely whether the Arab world can tolerate a non-Arab sovereign polity within its midst. However, the Instrumentum Laboris commenting on Dei Verbum describes the dialogue of the Church "with her elder brothers" as not just necessary, but as "essential" (sect.87). Indeed in his visit to the great synagogue in this city this year, Pope Benedict XVI quoted the Catechism of the Catholic Church (sect.839). "It is in pondering her own mystery that the Church, the People of God of the New Covenant, discovers her own profound bond with the Jews, who were chosen by the Lord before all others to receive His word", and added that "the Jewish faith, unlike other non-Christian religions, is already a response to God's revelation". These words echo those of the late Pope John Paul II who in his historic visit to the same central Jewish place of worship in this city in 1986 declared that "the Jewish religion is not extrinsic to us but in a certain way is intrinsic to our own religion. With Judaism therefore we have a relationship which we do not have with any other religion." Furthermore in his Apostolic Exhortation of June 28th 2003 he described "dialogue and cooperation with believers of the Jewish religion" as being "fundamentally important for the self-knowledge of Christians" in keeping with the Synod's call "for acknowledgment of the common roots linking Christianity and the Jewish people, who are called by God to a covenant which remains irrevocable". As I have noted, the political realities in the Middle East do not always make it easy for Christians in the region to acknowledge, let alone embrace, these exhortations. However I pray that the miracle of what John Paul II referred to as "the flowering of a new springtime in mutual relations" will increasingly become evident in the Middle East as throughout the world. To this end let us dedicate ourselves ever more devotedly both through prayer and in work for peace and dignity for all. Let us pray in the words of Pope John Paul II at the Western Wall in Jerusalem with which Pope Benedict XVI concluded his presentation at the Rome great synagogue. "Send Your peace upon the Holy Land, upon the Middle East, upon the entire human family; stir the hearts of those who call upon Your Name, to walk humbly in the path of justice and compassion". And allow me, as one who comes to you from the city that is holy and beloved to us all, to conclude with the words of the Psalmist "May the Lord bless you from Zion and may you see the good of Jerusalem all the days of your life"(Psalm 128:5).

[00066-02.03] [NNNNN] [Original text: English]

ERRATA CORRIGE

- Bulletin Nr 01 - 08.10.2010

Page 18

Substitute: - H. Exc. Mons. Dimitrios SALACHAS, Apostolic Exarch for the Catholics of Byzantine Rite living in Greece (GREECE) with: SYNODUS EPISCOPORUM - Bulletin 08 - 13.10.2010 - 20

- H. Exc. Mons. Dimitrios SALACHAS, Titular Bishop of Carcabia, Apostolic Exarch for the Catholics of Byzantine Rite living in Greece (GREECE)

Page 24

Substitute: - Rabbi David ROSEN, Director of the Department for Interreligious Affairs of the American Jewish Committee and Heilbrunn Institute for International Interreligious Understanding (Israel) with: - Rabbi David ROSEN, Advisor to the Chief Rabbinate of Israel, Director of the Department for Interreligious Affairs of the American Jewish Committee and Heilbrunn Institute for International Interreligious Understanding (Israel)

- Bulletin Nr 05 - 11.10.2010

Page 3

Substitute: Dii estis et moriemini sicut nomine (cfr Sal 81, 6-7) with: Dii estis et moriemini sicut homines (cfr Sal 81, 6-7) - Bulletin Nr 06 - 12.10.2010

Page 10

Substitute: - H. Exc. Mons. Elias NASSAR, Bishop of Sa da ofthe Maronites (LEBANON) with: - H. Exc. Mons. Samir NASSAR, Archbishop of Damascus of the Maronites (SYRIA)

NOTICES

- BRIEFING

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 McCLURE Location: John Paul II Conference Hall, Holy See Press Office SYNODUS EPISCOPORUM - Bulletin 08 - 13.10.2010 - 21

French language group Press attaché: Mrs Romilda FERRAUTO Location: “Blue” Room Ist 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: - Thursday 14 October 2010 - Friday 15 October 2010 (in the presence of a Synod Father) - Saturday 16 October 2010 - Tuesday 19 October 2010 (in the presence of a Synod Father) - Thursday 21 October 2010 (in the presence of a Synod Father) - Friday 22 October 2010

The names of the participants and any changes in the above dates and times will be communicated as soon as possible. SYNODUS EPISCOPORUM - Bulletin 08 - 13.10.2010 - 22

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: [email protected] SYNODUS EPISCOPORUM - Bulletin 08 - 13.10.2010 - 23

EDITOR: [istu] FOTOCOPIATORE: ANDREA - ENRICO - FRANCESCO - GIANLUCA ORARIO CHIAMATE EDITORS: ORARIO CHIAMATE FOTOCOPIATORI:

ISTRUZIONI PER LA DUPLICAZIONE E LA DISTRIBUZIONE EDIZIONE INGLESE - 02

DISTRIBUZIONE: IMMEDIATA - ALLA FINE DEL BRIEFING - EMBARGO DATA-ORA-ISTRUZIONI NEL CASO DI EMBARGO: NNNN

VERIFICA TELEFONICA DELLA STAMPA IN REMOTE - Eseguita la stampa sulla P30 (o se non funziona, sulla P29 o P34) l’Editor avvisa telefonicamente il reparto fotocopiatori (417 o 416) oppure il bancone presso l’ingresso (429 o 428 o 426) in Sala Stampa. - Il fotocopiatore deve chiamare l’utenza telefonica corrispondente al codice personale dell’Editor (in alto di questa pagina, dopo l’intestazione) che ha eseguito la stampa. - Se questa chiamata ritarda, l’Editor Capo deve rintracciare i fotocopiatori. - Le chiamate vanno annotate (da ambedue le parti) su questa pagina. - La verifica telefonica della stampa in remote consiste in: 1. La verifica dell’impaginazione (il fotocopiatore legge il numero di questa pagina e chiede conferma; l’Editor verifica e conferma; se i numeri non corrispondono, esegue un veloce controllo e stampa in remote una nuova copia, con successivo nuova verifica); 2. La verifica delle istruzioni per la distribuzione (il fotocopiatore legge l’istruzione per la distribuzione e chiede conferma; l’Editor verifica sull’Ordine Bollettino e conferma oppure comunica la correzione (che Editor e fotocopiatore annotano su questa pagina). - Prima della duplicazione va scartata questa pagina (da conservare nella cartella, davanti alla copertina del Bollettino, visto che serve per successive annotazioni, di ristampe, ecc.).

CODICI PERSONALI E UTENZE TELEFONICHE DEGLI EDITORS VAMA Marco VAN BRANTEGEM (Editor Capo) 441 LOMA Maria LOMBARDI 443 ISTU Tullia ISERNIA 427 HAGI Giulia HALABI 442 HAAM Amal HAZEEN (Editor Bollettino arabo) 82045 DICR Cristina DI MARCO 440 SCSA Salvatore SCOLOZZI 438

SYNODUS EPISCOPORUM - Bulletin 08 - 13.10.2010 - 24

Serva ordinem et ordo servabit te

[B08-02.15] SYNODUS EPISCOPORUM BULLETIN

HOLY SEE PRESS OFFICE 14.10.2010 English edition 09

SUMMARY

- WELCOME SPEECH BY THE PRESIDENT OF THE ITALIAN REPUBLIC TOA DELEGATION OF SYNODAL FATHERS VISITING THE QUIRINAL PALACE

WELCOME SPEECH BY THE PRESIDENT OF THE ITALIAN REPUBLIC TO A DELEGATION OF SYNODAL FATHERS VISITING THE QUIRINAL PALACE

Here below is the complete text of the impromptu welcome speech by the Italian Head of State, the Honorable Giorgio Napolitano during the visit to the Quirinal Palace by a delegation from the Special Assembly for the Middle East of the Synod of Bishops, yesterday 13 October, 2010

Your Eminence Sandri, Blessed , I thank you profoundly for having wished to visit us, bearing witness to a very meaningful event: we might say, without exaggeration, to an event of historical importance, that is, the Synod for the Middle East. You wished to come to this Palace in which the Presidents of the Italian Republic are the most recent arrivals: we have been here, myself and my predecessors, for only sixty years, after it had been the Pope’s residence for nearly three centuries. But I would also like to immediately say that I thank you for your “beautiful Italian”: I listened to Patriarch Naguib: I would not have been able to converse with you in Latin because the time when I studied it is too far in the past. This conversion from Latin to Italian is something that the President of the Republic deeply appreciates. Your commitment, if I understood properly, is a commitment to renewal, of relaunching and enhancing the Catholic, and more generally, Christian, presence in the Middle East. And it is a commitment from which – I am convinced – great benefit may derive and provide an impulse to the cause of religious pluralism, the cause of dialogue, and the cause of peace in this tormented region. Naturally, without confusing political responsibility with the Churches’ responsibility, I believe there is something deeply shared, yet distinct, between the commitment of political authorities such as the Italian ones, and your commitment, above all for peace. During the course of this last year or just slightly longer, I visited various countries of the region: I was in Jerusalem for a meeting with both Israeli authorities and Palestinian representatives, because we are always concerned about finding a long-overdue peaceful solution between Israel and the Palestinian populations and representatives; Italy has always worked – and this has been a constant of Italian foreign policy, regardless of the succession of governments – in a spirit of friendship with Israel and, at the same time, in a spirit of authentic friendship with the Arab countries, to bring that conflict to an end so that a peaceful coexistence might finally be achieved, in mutual respect, of the State of Israel and of an independent, stable and prosperous Palestinian State. We do not know if in this phase new paths are truly opening up, we earnestly hope they are: this is what our government, represented here by Undersecretary Craxi, who at the Ministry of Foreign Affairs, dedicates herself with special enthusiasm to the achievement of this great objective, is working for. We hope that this comes to pass, and that we may all truly make our contribution so that finally a way may be found to emerge from a situation that causes not only terrible suffering especially for the Palestinian populations, but also has the gravest impact on the entire regional framework of the Middle East, or – as we say now – the great Middle East. We know that the moment in which the question of the Israeli-Palestinian conflict is finally resolved – and resolved justly – it will be truly possible to overcome many other worrying tensions throughout the region as well. You have spoken rightly, and more generally, of human rights: at one time, one said “the rights of man”, a questionable translation, because the rights of man are also the rights of the person – of man as well as woman – and this is one of the fundamental dimensions of the European Union’s commitment. I believe it is a commitment we must always hold in the absolutely highest regard, even when we are assailed by the present economic crisis and therefore attention is focused on the , and we study figures and diagrams and make predictions. But we can never forget that the European Union, and before that the European Community, was born as a community of values, and among these values human rights are a cornerstone that - I repeat - should always guide the action of the European Union even when its attention is so powerfully drawn elsewhere by other problems. In the last year I also visited Lebanon and Syria, and certainly in these two countries conditions are better, also as regards the work of Catholics and Christians: there is greater pluralism, more respect and they really are an example that I believe should be extended to other states in that part of the world. The European Union too in developing its relationships with these countries must never overlook bringing up forcefully the problem of freedom of worship and, more generally, religious freedom, religious pluralism. In Damascus in fact I met representatives of all the confessions - I don’t know if some of you were there - and I remember that there were also representatives from the Muslim and Jewish communities. I believe that effectively this great tradition of dialogue between the monotheistic religions that the Catholic Church pursues with great conviction - the present Pontiff takes a personal interest in this - is truly one of the fundamental paths to ensure what someone called, appropriately in my view, the reconciliation between civilizations. Finally, to face up to such complex challenges, that are so difficult in this historical period, that also involve problems regarding the survival of the planet, and therefore themes of our shared destiny, I think that the possible reconciliation - which should be pursued actively - between civilizations is the major resource we have at our disposal to nourish our hope and pursue our ideals, our objectives.

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SYNODUS EPISCOPORUM - Bulletin 09 - 14.10.2010 - 5

Serva ordinem et ordo servabit te

[B09-02.01] SYNODUS EPISCOPORUM BULLETIN

HOLY SEE PRESS OFFICE 14.10.2010 English edition 11

SUMMARY

- SEVENTH GENERAL CONGREGATION (THURSDAY, 14 OCTOBER 2010 - AFTERNOON) - ERRATA CORRIGE - NOTICES

SEVENTH GENERAL CONGREGATION (THURSDAY, 14 OCTOBER 2010 - AFTERNOON)

- INTERVENTIONS IN THE HALL (CONTINUATION) - AUDITIO AUDITORUM (II)

Today, Thursday, 14 October 2010, at 4:30 p.m., with the prayer of Adsumus, the Seventh General Congregation began, with the continuation of the interventions by the Synod Fathers in the Hall on the theme of the Synod 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).

The Acting President Delegate H.B. Ignace Youssef III YOUNAN, Patriarch of Antioch of Syrians (LEBANON).

Following the interventions on the theme of the Synod, there was a period for free discussion by the Synod Fathers, in the presence of the Holy Father.

At 6:30 p.m. the President Delegate gave the floor to Special Guest, Mr. Muhammad AL-SAMMAK, Political councilor for the Mufti of the Republic (LEBANON) and then to Special Guest, Ayatollah Seyed Mostafa MOHAGHEGH AHMADABADI, Professor at the Faculty of Law at "Shahid Beheshti" University, Member of the Iranian Academy of Sciences (IRAN). The full interventions will be published in number 12 of this Bullettin.

At this General Congregation,which ended at 7.00.p.m. with the prayer Angelus Domini, 160 Fathers were present.

SYNODUS EPISCOPORUM - Bulletin 11 - 14.10.2010 - 2

INTERVENTIONS IN THE HALL (CONTINUATION)

The following Fathers intervened:

- Rev. F. Boulos TANNOURI, O.A.M., Superior General of the Antonine Maronite Order (LEBANON) - H. Exc. Mons. Chucrallah-Nabil HAGE, Archbishop of Tyr of the Maronites (LEBANON) - H. Em. Card. Peter Kodwo Appiah TURKSON, President of the Pontifical Council of Justice and Peace (VATICAN CITY) - Rev. Raymond MOUSSALLI, Protosyncellus of the Patriarchate of Babylon of the Chaldeans (JORDAN) - H. Exc. Mons. Edmond FARHAT, Titular Archbishop of Byblus, Apostolic Nuncio (LEBANON) - H. Exc. Mons. Youssef ABOUL EL KHER, Bishop of Sohag of the Copts (ARAB REPUBLIC OF EGYPT) - H. Exc. Mons. Grégoire Pierre MELKI, Titular Bishop of Batnae of the Syrians, Patriarchal Exarch of the Patriarchate of Antioch of the Syrians (JERUSALEM) - H. Exc. Mons. Paul DAHDAH, O.C.D., Titular Archbishop of Arae in Numidia, Apostolic Vicar of Beirut of the Latins (LEBANON) - H. Exc. Mons. Ruggero FRANCESCHINI, O.F.M. Cap., Archbishop of Izmir, Apostolic Administrator of the Apostolic Vicariate of Anatolia, President of the Episcopal Conference of Turkey (TURKEY)

The summaries of the interventions are published below:

- Rev. F. Boulos TANNOURI, O.A.M., Superior General of the Antonine Maronite Order (LEBANON)

The socio-political situation in the Middle East is not going to get any better. As a result, emigration will remain the easiest choice to get away from such a situation. The Church must not limit herself to a purely human logic, but, on the contrary, inspired by the Gospel, she must point out the right choice even if it is difficult: “Enter by the narrow gate,” says the Lord. It is the duty therefore of the Church to educate the faithful and accept the cross and carry it with dignity. But teaching is not the only way to strengthen the faith and hope of the faithful. Inspired by the example of the prophet who buys his cousin’s field when the Holy City was besieged, thus the Church is called on to carry out acts of this type: prophetic acts that give hope to the faithful.

[00114-02.02] [IN088] [Original text: Italian]

- H. Exc. Mons. Chucrallah-Nabil HAGE, Archbishop of Tyr of the Maronites (LEBANON)

To fight in solidarity with others: the ADYAN Foundation (Instrumentum laboris, 106). The individual in the Middle East, be he Christian or of another religion is in a precarious position, faced with different political, economic, juridical, social or moral evils. Faced SYNODUS EPISCOPORUM - Bulletin 11 - 14.10.2010 - 3 with this state of things, the Christian cannot fight the battle alone, but in solidarity with all citizens. The ADYAN (religions) Foundation seems to me to be a concrete and significant example of this common fight for the faithful. Created by Lebanese Christians and Muslims in 2006, ADYAN aims, through its actions, to promote an enlightened knowledge of religions, an integrative approach in living together and solidarity between faithful. Thus it offers inter-religious studies and develops research of the theology of dialogue on one hand and, on the other hand, it creates inter-religious networks where believers of different confessions find themselves united in the search for a more just understanding of their faith and authenticity of life and witness. Through its educational programs, the foundation helps youth to take up their faith in a personal way. More so, it contributes to the development of a common social moral based on the respect of human rights. With the movies created by the foundation, it “stars” models of inter-community solidarity. To consolidate spiritual solidarity at the basic level, we commemorate every year the event in Assisi in 1986, by reuniting the representatives of all the religions in the country around spiritual values such as, for example: peace, reconciliation, etc... ADYAN, is it not a sign of hope for all of us?

[00115-02.03] [IN089] [Original text: French]

- H. Em. Card. Peter Kodwo Appiah TURKSON, President of the Pontifical Council of Justice and Peace (VATICAN CITY)

AWARENESS OF THE CHURCH’S SOCIAL DOCTRINE From a reading of the Instrumentum laboris of this synod, what emerges is the need to spread more widely awareness of the Gospel and the Church’s Social Doctrine among Christians, and more widely, in the countries of the Middle Eastern region. Therefore in line with the sense of para 26 (Instr. Laboris), awareness of the PCGP site could be encouraged as an instrument at the service of the local Churches for a deeper study of the Church’s Social Doctrine. On this subject, the PCGP undertakes to complete the translation of the Compendium of the Church’s Social Doctrine into Arabic. Furthermore, we could consider, given the intention of the PCGP to set up a summer school at this , also inviting and involving priests from the Middle East in the sense of the desire expressed in para 26 (Instr. Laboris). Another initiative that could be promoted by the PCGP is that of bringing the Church’s Social Doctrine directly to the Middle East, organizing, for example, a symposium to present . RELIGIOUS FREEDOM In para 37 we read: “In the Middle East, freedom of religion customarily means freedom of worship...” etc. Given the theme of the Peace Message 2011 (Religious freedom, the road to peace), it would be useful, first of all, to restate the fact that authentic religious freedom includes the freedom to preach and convert. Furthermore, it should be noted that in certain countries, the subject of religious freedom is still viewed with a certain diffidence. For them, religious freedom implies religious relativism, indifference and the negation of the country’s religious inheritance. The Catholic Church faced the same problem with regard to the interpretation of “” from Vatican II (the Declaration on religious freedom) years ago. But as Pope Benedict VXI teaches us, “Religious freedom does not mean religious , nor does it imply that all SYNODUS EPISCOPORUM - Bulletin 11 - 14.10.2010 - 4 religions are equal” (Civ. 55). In fact there is no conflict between religious freedom and the strong defense of a person’s religious identity against relativism. Religious freedom is about the privilege (freedom) of a believer to form, live and announce his religious experience, without coercion from the state, but with the possibility of contributing to the social order. Therefore the Churches and minority religions in the Middle East must not be subject to discrimination, violence, defamatory propaganda (anti-Christian), the denial of building permits for places of worship and the organization of public functions. In fact, the promotion of the Resolutions against the Defamation of Religions in the framework of the United Nations should not limit itself to Islam (Islamophobia) in the Western world. It should include Christianity (Christianophobia: the religion and the community of believers) in the Islamic world. We can also promote the adoption, again within the UN framework, of a resolution on religious freedom as an alternative to the resolution on the defamation of religions. MIGRATION In the section relating to international immigration in the Middle East in particular referring to paragraphs 49 and 50 we encounter themes that are particularly close to the heart of this PCGP: The theme of immigration as a worldwide phenomenon (emigration and immigration). The theme of decent jobs for domestic workers, who are largely women. To this have to be added needs linked to the respect for human dignity, human rights and the rights of workers, as well as needs linked to respect or religious belief. FORMATION OF YOUNG PEACE PROMOTERS Finally, given the large amount of hostility present in the area of the Middle East, paragraph 69 underlines the importance of training young people “to go beyond these bounds and internal hostilities to see the face of God in every person, so as to work together and build an all-inclusive, shared civic order”. The PCGP could elect to favor stagieres and participants from the Middle East at the summer schools who, having returned home, can act as spokesmen for a message of peace among young people, a sort of peace practitioner (cf Laura Villanueva and her peace Field Japan). In conclusion, as maintained in paragraph 115 the greatest witness Christians can bear in the social field, in the Middle East as in the rest of the world, is that of freely loving their fellow man. The invitation to give, and freely, on the part of Benedict XVI in the encyclical Caritas in veritate is, in fact, an invitation to assume a fraternal way of behaving, an attitude of promoting the growth of our neighbor, an attitude of seeking the common good.

[00116-02.07] [IN090] [Original text: Italian]

- Rev. Raymond MOUSSALLI, Protosyncellus of the Patriarchate of Babylon of the Chaldeans (JORDAN)

We are a part of the history and of the culture of this Middle Eastern region, and if we should be forced to abandon it we will lose our identity within the next generation. For this reason I hope that out of the Synod will emerge the need for a much closer collaboration between the heads of the various Churches in mutual dialogue with moderate Muslim brothers. As we know, our Churches, together with the clergy in Iraq, are being attacked. There is a deliberate campaign to drive Christians out of the country. SYNODUS EPISCOPORUM - Bulletin 11 - 14.10.2010 - 5

There are satanic plans by fundamental extremist groups that are not only against Iraqi Christians in Iraq, but Christians throughout the Middle East. Chaldean Catholic Christians make up the majority of the refugee community that has the vicariate of the Patriarchate of the Chaldean Church as its point of reference, they are about 10,000 people. Further, there are Assyrians, Syrians, Armenians and approximately 10,000 more who live in Jordan with 350,000 Muslim Iraqi refugees. They are living in conditions of extreme poverty with no hope of returning to the land of their ancestors. For years, they have lived in situations of great tribulation often culminating in acts of real persecution. As the Church we are committed with Caritas, the Pontifical mission, other organisations (education - catechism - health - socio-pastoral initiatives... ) but our means are limited. The majority of the refugee community has delivered to us documents that contain written testimony addressed to diplomatic representatives of Western countries (the United States and Australia in particular) and to the Amman Office of the United Nations High Commissioner for Refugees (UNHCR) in order to obtain recognised refugee status. According to their sources approximately 50,000 people are registered. We want to make the international community aware that it cannot remain silent in the face of the massacre of Christians in Iraq, the countries with the Catholic tradition, so that they might do something for Iraqi Christians, beginning with placing pressure on local Government”. We are experiencing a time that is catastrophic for the emigration of families and the loss of our population which still speaks the language spoken by Our Lord Jesus Christ.

[00117-02.05] [IN091] [Original text: Italian]

- H. Exc. Mons. Edmond FARHAT, Titular Archbishop of Byblus, Apostolic Nuncio (LEBANON)

Apart from the fact that in the Middle East we are not a “small residue” even if the word is Biblical, this conclusion is very encouraging. We are not the small remainder, but the hand held out of the Church that communes to its source of Living Water and bears witness of its joy to the most distant brothers. Its place and mission do not depend on the benevolence of one towards the other, nor in tolerance towards each other. And I would like to give two considerations, one about the past and the other on the future of Middle Eastern Christians. The recent past had us endure great trials of faith that the document does not hesitate to call “The unresolved Israeli-Palestinian conflict, disregard for , the selfishness of great powers and the lack of respect for human rights” (IL, no. 118), with all their negative consequences such as emigration and discouragement. The Middle Eastern situation today is like a living organ that has been subject to a graft it cannot assimilate and which has no specialists capable of healing it. As a last resource, the Eastern Arab Muslim looked to the Church, believing, as he thinks himself, that it is capable of obtaining justice for him. This is not the case. He is disappointed, he is scared. His confidence has turned into frustration. He has fallen into a deep crisis. The foreign body, not accepted, gnaws at him and impedes him from taking care of his general state and development. The Middle Eastern Muslim, in the great majority of cases, is in crisis. He cannot make justice on his own. He finds any allies neither on the human nor the political level, let alone the scientific level. He is frustrated. He revolts. SYNODUS EPISCOPORUM - Bulletin 11 - 14.10.2010 - 6

His frustration has resulted in revolutions, radicalism, wars, terror and the call (da’wat) to return to radical teachings (salafiyyah). Wishing to find justice on his own radicalism turns into violence. He believes there will be more of an echo if he attacks the constituted bodies. The most accessible and fragile is the Church. Not knowing of the concept of gratuity, he accuses Christians of having backward thoughts, of proselytism, of being accomplices to the imperial powers. From Iraq to Turkey, from Pakistan to India, the victims have multiplied. They are always the innocent ones and the benevolent servants (Mons. Luigi Padovese, Andrea Santoro in Turkey, the lawyer killed with his family in Pakistan, Mons. Claverie and the religious persons in Algeria, the priests, religious and innocent faithful, killed during the war in Lebanon). These are easy targets. For the future, the text recommends not being afraid. This does not mean that we can be indifferent. But it is the time for purification and the pains of childbirth, even in the Muslim society. It is up to us to continue our path in these conditions. It is our mission. It is our role that nobody else can fill in our place. It is not only speaking of the almighty God, but also of His Son Jesus Christ, in Arabic. Not only should there be no fear, but we must transmit the message to the future generations. Bathed by the blood of its martyrs, encouraged by its teachers, saints and blessed, the Middle Eastern Church will flourish like the Lord’s vineyard and will bear much fruit. Today, the Church endures injustice and calumnies. As in the Gospel, many leave, others tire, or flee. The frustrated and desperate ones take their revenge on the innocent ones. Behind the physical assassinations and the most burning failures, there is sin. It is this “anonymous power served by men, by which men are tormented and even killed”, as the Holy Father said to us at the beginning of our work (Reflection by the Holy Father, First General Congregation, October 11, 2010). When Jesus died “the veil of the Sanctuary was torn in two from top to bottom, the earth quaked, the rocks were split, the tombs opened” (Mt 27:51). Evil thought to have won. At the moment of His Resurrection and His victory over death, it was a quiet dawning. He rose without making a sound, He pushed the rock away quietly. There were no witnesses. Life does not need witnesses. He is the Master and the Lord. He would do the same for His Church in the Middle East. The action of God continues throughout history. The Church in the Middle East lives this moment on the path of the Cross and purification, which leads to renewal, to resurrection. The present suffering and anguish are the cries of the new labor. If they last it is because this type of demon that torments our society can be chased away only by prayer. Perhaps we have not prayed enough!

[00118-02.04] [IN092] [Original text: French]

- H. Exc. Mons. Youssef ABOUL EL KHER, Bishop of Sohag of the Copts (ARAB REPUBLIC OF EGYPT)

I Introduction At the level of all eparchies and ecclesial educational institutions, a common effort has been made in the concern for the preparation of catechists on a personal and everyday- life level, as well as at the Church level, with the goal to take on the responsibility of the service of catechesis. II Different domains of work in the field of service for religious education SYNODUS EPISCOPORUM - Bulletin 11 - 14.10.2010 - 7

1. Religious teaching institutions In all the eparchies, institutes for religious formation have been opened. 2. A Commission charged by the Council of Catholic Patriarchs and Bishops is working to prepare and publish a single book for religious education for all the Catholic confessions in Egypt. 3. A priest and a lay person from the Catholic Church participated in the Committe created by the Egyptian Ministry of Education and Teaching to develop the methods of Christian teaching. 4. The General Secretariate of Catholic Schools is working to follow and train teachers for schools that depend on it and that have the responsibility for Christian education. III The challenges and problems 1. The financial situations worry families, considered as the first foundation and place where the seed of faith grows. 2. The means of modern technology and information attract the minds of children and youths and lead to a change in the scale of Gospel values. 3. Religious and confessional fanaticism as well as many other temptations attract the Catholic minority. Also, confessional difficulties centered on liturgical questions, like that of a new baptism and the impediment to communion, do not focus on what is essential and create scandal and dispersal. 4. The superficiality of the scholastic program and not seeing the incompetence of teachers of religious education where teachers of other subjects teach religious education voluntarily. IV The future perspective 1. Greater unification of efforts in the service for catechesis on all levels and perseverance in the writing and publication of unified books. 2. Openness of heart and freedom from religious and confessional fanaticism provide the opportunity to create chances of working together and to focus on what unites us. 3. Caring for youth and accompanying them spiritually and helping them to cope with today’s changes, starting from the Gospel values. “Each day, with one heart, they regularly went to the Temple... they praised God and were looked up to by everyone” (Acts 2:46-47).

[00131-02.02] [IN093] [Original text: Arabic]

- H. Exc. Mons. Grégoire Pierre MELKI, Titular Bishop of Batnae of the Syrians, Patriarchal Exarch of the Patriarchate of Antioch of the Syrians (JERUSALEM)

By request from the Assembly of Catholic Ordinaries of the Holy Land, I will speak about Migration and the Holy Land. The phenomenon of migration has always existed. In the case of the Holy Land, we will limit ourselves to the situation prevailing today and which has, since the 19th century. The reasons for it are always the same, political and economical. Since the Israeli- Palestinian conflict has not been resolved, we should not be surprised to see other Christians taking the path of exodus. Being the first reason for emigration, the conflict in question should lead the parties opposing each other on the land as well as the International Instances to work harder for an equitable and lasting solution to this conflict. SYNODUS EPISCOPORUM - Bulletin 11 - 14.10.2010 - 8

On the other hand, we must point out other factors that have contributed to the decrease in numbers of Christians in the Holy Land: the decrease in the birthrate among couples, marriage at older ages, reunification of families, the pursuit of superior studies abroad, etc... And the existing political and religious divisions are themselves valid reasons. Beneficial in some regards to the countries that welcome our emigrants, emigration deals a hard blow not only to the Christian presence and witness in the Holy Land, but also to the socio-political life in general, since it deprives the homeland of potentials that could have accelerated their progress and development. This situation calls on us. We must do something. Some proposals: - Make a plea to the International Instances so that they apply pressure on the relative parties in view of a rapid solution to the conflict. - Make a plea to the Churches present that they may work seriously in the path of closeness and unity. - Implement more concrete and common projects such as residences, the creation of jobs, hospitals, etc... - Pastorally take charge of the African and Asian Christians who came to our countries...

[00132-02.03] [IN094] [Original text: French]

- H. Exc. Mons. Paul DAHDAH, O.C.D., Titular Archbishop of Arae in Numidia, Apostolic Vicar of Beirut of the Latins (LEBANON)

In the text of the Instrumentum laboris, the theological, trinitarian, christological and ecclesiological foundations of ecclesial communion are clearly expressed. They are the basis of sacramental life and the commitment of those baptized in the activities necessary for the growth of the Church in fidelity and holiness and to the development of works of service and witness within the society of men. They are also the reference of legislation that manages the relations between the members of the Churches, hierarchy and faithful, between the Catholic Churches and with the sister Churches. The text mentions the ecclesial organisms already in place to favor and develop communion between the Eastern Catholic Churches on a global level, then on the level of Patriarchates and finally Eparchies. It points out the central role of the Patriarch and then the Bishop to favor communion, cohesion, unity in diversity. The text also underlines the “serious spiritual and moral responsibility” of the ministers of Christ and consecrated persons. (No. 58). Apparently, all has been said, all is clear; but the text suggests that the reality is far from the ideal presented this way and there is still much to be done to achieve communion. The diagram of ecclesial institutions and the legislation that rules these structures seems perfect, but does this beautiful machine work? In no. 55 we can see: “to foster a unity in diversity, a rigid or exaggerated confessionalism must give way to encouraging communities to cooperate among themselves, coordinate pastoral activities and manifest spiritual emulation and not rivalry”. Elsewhere (no. 58) we can read: “many of the faithful expect of them a greater simplicity of life, a real detachment from money and worldly goods, a radiating practice of chastity and a transparent moral purity”. The text seems soothing and shy to us; however, we can read a clear denunciation of the harmful effects of confessionalism and clericalism, pettiness, hungerfor profit, the search for power, comfort and titles in the members of the clergy and religious men and SYNODUS EPISCOPORUM - Bulletin 11 - 14.10.2010 - 9 women who act without complexes as functionaries and being noteworthy. These types of behavior can but lead to scandal, to the disintegration of communion, the disaffection and contestation of the Church and the Christian religion, and make the bed for all types of sects. In several particular pastoral situations, the faithful are faced with problematic attitutdes from the clergy which concretely concern ecclesial communion: - The Sunday practice in the closest Church, no matter the proximity (local, affective, linguistic or other); - The celebration of marriage in the Church of the spouse and not in that of the husband; - Catechesis and in a parish other than that the ordinary parish, question of language and culture, - the passage of a faithful to another Catholic Church; - The sometimes exorbitant fees demanded for the sacraments (, marriages, etc...). In these situations and others the clergy and the religious persons often show that they don’t understand what “ecclesial communion” is.

[00133-02.04] [IN095] [Original text: French]

- H. Exc. Mons. Ruggero FRANCESCHINI, O.F.M. Cap., Archbishop of Izmir, Apostolic Administrator of the Apostolic Vicariate of Anatolia, President of the Episcopal Conference of Turkey (TURKEY)

The little Church of Turkey, at times ignored, had its famous moment of sadness with the brutal assassination of the President of the Turkish Episcopal Conference, Mons. Luigi Padevese. Briefly, I would like to close this unpleasant parenthesis, erasing intolerable slander circulated by the same organizers of the crime. Because this is about premeditated murder, by those same obscure powers that poor Luigi had just a few months earlier pointed out as those responsible for the assassinations of Father Andrea Santoro, of the Armenian journalist Dink and the four Protestants of Malatya; that is, a dark plot of complicity between ultra-nationalists and religious fanatics, experts in schemes of tension. The pastoral and administrative situation in the Vicariate of Anatoly is serious. The reasons are: 1) The divisions within the Christian community, already fragile in itself; 2) The “careless” management of the finances of the entire Vicariate by the secretary of the deceased Bishop; 3) The very serious lack of missionary workers. What do we ask of the Church? Simply that which we are missing: a Pastor, someone to help him, the means to do so, and all of this with reasonable urgency. Until now, the weight of extraordinary management of this situation has been carried exclusively by the Archdiocese of Smirne. We are an ancient Church, as poor as we are rich in a tradition such as that about which only Jerusalem and Rome can boast. Of course, we will not start now to complain or cry misery, it is not our custom, and far be it from us to even think of pursuing vengeance by drawing particular attention on the murder of the President of our Episcopal SYNODUS EPISCOPORUM - Bulletin 11 - 14.10.2010 - 10

Conference, but certainly our people and those who have shed blood deserve special attention. Forgive my venting: I beg you to share with us this situation which can be overcome, in short order, at least in two ways: the nomination of a new pastor and economic support. Clearly, the sending of new missionary workers depends on other factors which may require more time, but this must not lead us to believe that it is a less important point. The survival of the Church of Anatoly is at risk, and this is a situation in which I ask you, gravely and urgently, to participate. Nonetheless, I wish to reassure the nearby Churches, especially those who suffer persecution and are seeing their own faithful becoming exiles, that, like CET, we will remain open to welcome and fraternal aid, even beyond our abilities; just as we are open to all pastoral cooperation with our sister Churches and with positive lay Muslims, for the good of Christians living in Turkey, and for the good of the poor and numerous refugees in Turkey. May the birthplace of the original Church be the home of the united Church.

[00136-02.04] [IN096] [Original text: Italian]

SYNODUS EPISCOPORUM - Bulletin 11 - 14.10.2010 - 11

AUDITIO AUDITORUM (II)

Furthermore, the following Auditors intervened:

- Mrs. Rita MOUSSALLEM, Member of the Focolari Movement (Works of Mary) (LEBA- NON) - Mr. Saïd A. AZER, Member of the Pontifical Council for the Laity (ARAB REPUBLIC OF EGYPT) - Mr. Naguib KHOUZAM, General Supervisor of the SETI Center - Caritas Egypt (ARAB REPUBLIC OF EGYPT) - Rev. Sister Karima TAMER HENDY AWAD, R.B.P., Provincial Superior, Religious of Our Lady of Charity of the Good Shepherd (ARAB REPUBLIC OF EGYPT) - Prof. Marco IMPAGLIAZZO, Professor of Contemporary History at the University for Foreigners of Perugia, President of the Community of Sant'Egidio (ITALY) - Prof. Sobhy MAKHOUL, General Secretary, Catholic Maronite Exarchate of Jerusalem, the Territories of the Palestinian Authority and Jordan (ISRAEL) - Mr. Jacques F. EL KALLASSI, Director General of “Télé-lumière” and President of the Management Committee of “Noursat” (LEBANON) - Mrs. Pilar LARA ALÉN, President of the "Fundación Promoción Social de la Cultura" (SPAIN)

The summaries of the interventions of the Auditors are published below:

- Mrs. Rita MOUSSALLEM, Member of the Focolari Movement (Works of Mary) (LEBA- NON)

The Work of Mary or the has been present in the Middle East since 1967. It is rooted in the local culture, in close communion with the universal Church and the local churches, under the care and blessing of the local Patriarchs and Bishops. It has about 15,000 members and adherents among Catholics of different rites. Encouraged to continuously re-evangelize by close contact with the Word of God, the Movement seeks to address the pains and challenges of the Middle East in light of this. Following the teachings of the Church, its members are committed to witness to the Gospel in the society where they live. The spirituality of communion that characterizes it brings the experience of the Risen Lord among His people, who inspire courage in the face of innumerable challenges. More than a few families, tempted to emigrate, strengthened by the support of the community have decided to remain in their own countries to build a better future together. Many courageous stories of forgiveness and reconciliation provide encouragement for many. Jesus crucified and abandoned, an inexhaustible source of love and new life, is for his members the answer and the way, the indispensable means to spread a culture of the Resurrection. Many Orthodox brothers share this spirituality with the Catholic members of the Work of Mary. Each one comes into their own church, strongly bound by the love of Christ, they live and work together for the realization of the testament of Jesus, “may they all be one.” (Jn 17:21) With some Muslims and Jews one may have a deep experience of dialogue about life and the religious experience, living and working together for universal brotherhood and peace. SYNODUS EPISCOPORUM - Bulletin 11 - 14.10.2010 - 12

[00119-02.04] [UD002] [Original text: Italian] - Mr. Saïd A. AZER, Member of the Pontifical Council for the Laity (ARAB REPUBLIC OF EGYPT)

Thousands of young and adult persons, members of more than twenty Apostolic movements - as well as from the Neo-Catechumenal Way - participate in a lively manner in the services of the Church in Egypt, through listening to the Word of God and the celebration of the holy sacraments. But every day they have to face the constant temptations that threaten their faith. The most important challenges facing the members of these movements are: -Emigration, as a consequence of superficial faith. -Newspapers and the internet. -The world moving towards a “culture of death”, as Pope John Paul II said. As an example: homosexual marriages, quick divorces, abortion, the constant attacks on the Christian family. -Many Christians are no longer interested in the liturgies and no longer listen. -Sunday Mass alone is not enough for the growth of faith. -Forgiveness and conversion are values that no longer exist in daily life. -The lack of unity between members of the clergy, and their human and spiritual formation often is not acceptable and is often scandalous. -The immersion of young persons in an anti-evangelical atmosphere. The solution, in the face of all these challenges, is in the consciousness of the members of communities on the meaning of their presence, the value of their mission and their Christian vocation towards the Church and the countries they live in. The Neo- Catechumenal Way, for example, has a lively experience with its members who rejected the idea of emigration, youth that has abandoned drugs, rebuilt marriages, openness to life as it pertains to children, thousands of young boys and girls throughout the world have offered their lives for priestly vocations and monasteries, as well as communion with other churches.

[00120-02.02] [UD003] [Original text: French]

- Mr. Naguib KHOUZAM, General Supervisor of the SETI Center - Caritas Egypt (ARAB REPUBLIC OF EGYPT)

I suggest that the title be Christian contribution: a qualitative, distinct, and indispensable contribution. In paragraph 115, in the social field our most important witness is the freely given love for the human being and this can be seen in the educational and academic institutions: schools and universities, associations and developmental institutions and economic projects, training centers, healthcare centers. All of it must be open to all without discrimination of gender or creed or social and economic level which focus above all on the poorest and the marginalized. I suggest that there be a call to do all we can to make these contributions “distinct”, and herein lies the witness that the Catholic Church offers and this requires concentration on: SYNODUS EPISCOPORUM - Bulletin 11 - 14.10.2010 - 13

1. Quality through working to guarantee a quality assurance through specific agreed- upon criteria and measurable indicators which tell the quality of these contributions, and also through monitoring and continued evaluation. And all this accompanies the spirit of the call for perfection. 2. Empowerment through supporting our partners who cooperate with us and good division and delegation of responsibilities, through the continuous establishment which focuses on the spirit of work plus the necessary capabilities for work. 3. Accountability through transparency and establishing a clear basis and practicing the rewards and sanctions, and this accountability must be practiced on all levels. Proposed recommendations for the Catholic Church witness in the social world: 1.That the Church declare war, in the sense of war, on poverty and ignorance, with all possible means. 2. That the Church do everything possible to realize equality and justice, and defend human dignity and rights for each and every human being. 3. That the Church work to help new generations and youth to be committed to the service of their country through the development of society, and thus instill in them a sense of responsibility and a spirit of giving. 4. That the Church take into consideration all of its contributions in the social field: quality, empowerment and accountability.

[00121-02.04] [UD004] [Original text: Arabic]

- Rev. Sister Karima TAMER HENDY AWAD, R.B.P., Provincial Superior, Religious of Our Lady of Charity of the Good Shepherd (ARAB REPUBLIC OF EGYPT)

The Church in the Middle East is more concerned than others in the conservation of its main vocation which consists in the development of holy vocations, and this, because the proclamation of the Gospel set out from the East and it was here in the East, in the deserts of Egypt, that the first seeds of vocations and the beginning of heremitic life, the source of monasticism, with its great founders: Anthony, Macarius and Pacomius. The revival of apostolic vocations comes from the heart of the identity of each congregation and spirituality. The Church is conscious of the many needs of the world and of the apostolic role she must play: this is why she is concerned with the revival of vocations, as well as their discovery, and asks our congregations to present this apostolic work and gives her the right to acknowledge herself with respect and distinction. The Church is also convinced that Christ Himself calls upon whoever He wishes to, because He continues to call today as He did yesterday and uses us to deliver His message to hearts. The aim of the revival of vocations is to help young persons in discovering their own vocations in Christian life, be it on the level of marriage or monastic life, and to discover the means to answer this call. If the young person discovers his vocation to consecrated life, the Church must help him in choosing a certain mission. This means that the Church must help the youth in discerning God’s will and His project in their lives. In fact, young persons look for a solid spirituality, but they are faced with the problem of the absence of criteria concerning the values and behavior to be followed today. There is a deep chasm between the scientific development of youths and their psychological, Christian and emotional development, and this is because of the dissolution of the family. This is why the discernment of vocations has become an issue. So the revival of SYNODUS EPISCOPORUM - Bulletin 11 - 14.10.2010 - 14 vocations must be ecclesial, that is to say, inserted in an integrated pastoral program, open to all vocations and concerning the monastic and priestly communities.

[00124-02.02] [UD005] [Original text: Arabic]

- Prof. Marco IMPAGLIAZZO, Professor of Contemporary History at the University for Foreigners of Perugia, President of the Community of Sant'Egidio (ITALY)

It is of interest to the Muslim societies that the Christian communities be enlivening and active in the Middle Eastern world. A Middle East without Christians would mean the loss of an internal presence of Arabic culture, capable of claiming the pluralism in relation to political Islam and Islamization. Without them, Islam would be more alone and fundamentalist. Christians present a form of resistance to an Islamisizing “totalitarianism”. Their permanence in the Middle East is in the general interest of the societies and of Islam. Between Christians and the Middle East, there is a need for certainty in the future. This certainty will not come through Western protection. We saw this in the painful history of Iraq. “Certainty” comes from the recognition of the Muslim majority. Not only the recognition of rights, but also of a social and cultural consensus that expresses the will to live all together. This process requires that the Christian communities be “creative minorities”. Benedict XVI stated: “Normally, the creative minorities determine the future, and in this sense, the Catholic Church must feel like a creative minority”. It would not be proper to say: we are very few, do not be too demanding. The Church does not exist without mission, a dimension to which she cannot renounce. The perspective of the creative minority indicates an issue: creativity. Creativity sweeps away fear. It does not come from numbers, or from political power. Creativity comes from love. It must always be evermore the imitation of Jesus. We must love even more! To be faithful to Tradition is also being creative. Not only is there a Christian past to be defended in the Middle East, but also a vision of the future in asserting, starting with the conviction that all Christians have their historical vocation there: to communicate the name of Jesus, to live it and, thus, to work to build in a creative way a civilization of co- habitation, something the whole world needs. Here lies the duty of dialogue. I speak in the name of the Community of Sant’Egidio which, since 1986, continues to realize the intuition that John Paul II had at Assisi, when he met the religious leaders and invited them to pray, next to each other, for peace, with the conviction that from religious faith great energies of peace can blossom. There is a spiritual aspect of peace, which is the end of war, but which is also the art of living together in harmony. The Middle Eastern Churches could be the artisans of a civilization of co-habitation, and example on a world level, inasmuch as they reintegrate and re-claim the high and strong sense of their mission

[00122-02.02] [UD006] [Original text: French]

- Prof. Sobhy MAKHOUL, General Secretary, Catholic Maronite Exarchate of Jerusalem, the Territories of the Palestinian Authority and Jordan (ISRAEL)

I discovered that Christianity is first of all a religion but rather the historical coming, singular and unrepeatable, of the Incarnation of the Word of God: Jesus Christ. SYNODUS EPISCOPORUM - Bulletin 11 - 14.10.2010 - 15

Recognizing this event is easy: it is like recognizing the face of a friend among the crowd. Because every man is created for this meeting: like John and Andrew, the Samaritan woman, Zacchaeus and the centurion. Today, as in every corner of the world, in this world “after Christ and without Christ” as C. Pèguy wrote, we too, Christians of the Holy Land in the Middle East need to encounter here and now the expression of Christ to start over from Him. Everything else will be given to us later, we need to be reborn, like Nicodemus, to find happiness and the taste for life and to be able to demonstrate this to everyone we meet. Let us remember that in fact we are already the light of the world and salt of the earth and that all of man and all men are awaiting Christ, as John Paul II reminded us in his first encyclical “”. The Christian is called in the world to recognize the presence of Christ and to start from Him when dealing with any situations. Otherwise, problems will always appear to be inexorable and without solution. Our point of departure and of judgment is original: the Lord is present in His Church here and now. Only then can we become truly useful to the world. The lack of peace is an obvious consequence of the absence of justice in the Middle East. The world powers that boast of being the defenders of freedom and human rights are the first to sacrifice the weak and minorities at the negotiating table for their political or economic interests. In the current global political situation, the only guarantor of the Christian presence is the Holy See, so we ask for more incision and dynamism from that front.

[00123-02.03] [UD007] [Original text: Italian]

- Mr. Jacques F. EL KALLASSI, Director General of “Télé-lumière” and President of the Management Committee of “Noursat” (LEBANON)

Information is the first power - weapon of the century - the primary origin of knowledge. - The urgent need to create a new and universal strategy of information. - Information has the duty to teach the Christian and Muslim youths. - To nourish the spirit of acceptance of others - to nourish the spirit of freedom - freedom of the thought - freedom of expression - freedom of women. - The fact of divulging the information that Christians are a minority has as a goal not only to make Christians leave the East but also suppresses Christian civilization in history. - Information is the door to change. - The first door to change and to prosperity lies in taking care of the human being. - Information must say that religions and States, as well as regimes, all must be at the service of man and not man at their service. - Information must show that Christian presence in the East is not for ourselves, but is a faithfulness to our own homelands and a communion with others and an openness to them. - Information must show that each people has the right to know their own heritage and historical culture and to conserve it. - Information can put limits to violence and terrorism - to security violations - to drugs and to the culture of death - to violations against nature.

SYNODUS EPISCOPORUM - Bulletin 11 - 14.10.2010 - 16

[00125-02.02] [UD008] [Original text: Arabic]

- Mrs. Pilar LARA ALÉN, President of the "Fundación Promoción Social de la Cultura" (SPAIN)

During my first visit to Lebanon in 1992, I realized what the situation of the country and of Christians was and I told His Exc. Mons. Alvaro del Portillo, who was the of at the time about it and he answered me that it was one of the subjects which mattered the most to Pope John Paul II. In 1996, I had the chance to have a conversation with His Holiness Jean Paul II who told me that Lebanon is a land of martyrs and that “As long as she will have saints, she will have Christians”. He also asked me to work to help the Christians in the Holy Land to not abandon it, so that it wouldn’t become a museum. Today the foundation is present in 41 countries and on four continents. In the five Middle Eastern countries, our main area, we have generated more than 98 programs with a business of more than 60 million euros. After these years of experience in the land, I would like to comment on the situation; in the Middle East we can see a disappearance of entire Christian communities, with indifference from the whole world, especially Europe. At the same time, war is part of daily life; poverty is not the only reason for conflicts, more often the religious factor is. And finally, Christians continue to live around their Churches, even if sometimes it is a simple social formalism. The conclusion is that the presence of Christians is fundamental for peace and reconciliation. But they should act without displacing religion from public life, like what happened in Europe because this is of no utility to development. The religious values allow us to progress, at times, on the social and personal level. In consequence, Christians must adapt their behavior to their beliefs, to overcome hatred and resentment and to seek forgiveness. They should not preach with words, the evangelical message and its action, vengeance and armed battle. Every person has the obligation to obtain the formation which allows him to acquire the conditions to progress in his professional and Christian life.

[00126-02.03] [UD009] [Original text: French]

ERRATA CORRIGE

- Bulletin Nr 01 - 08.10.2010

Pag. 24

Substitute: Ecumenical Council of Churches with: World Council of Churches - H. Em. Mar Gregorios Yohanna IBRAHIM, Metropolitan of Aleppo (Syria)

NOTICES SYNODUS EPISCOPORUM - Bulletin 11 - 14.10.2010 - 17

- GIFT FROM THE HOLY FATHER - BRIEFING - PRESS CONFERENCES

GIFT FROM THE HOLY FATHER

The Holy Father wished to gift the Synod Fathers and the other Participants of the Special Assembly for the Middle East of the Synod of Bishops the commemorative medal from the Apostolic Visit to Cyprus (4-6 June 2010), when he gave out the Instrumentum laboris of the Assembly. The work is inspired by the “Vials of the pilgrims in the Holy Land”, small metal flasks for pilgrims kept in the Treasury of the Cathedral of Monza, and one of these in particular, depicting “Christ ascending to heaven”, following a typical Eastern iconography, seated on a throne. The reverse of the Medal depicts the Ascension. At the bottom center is Our Lady praying and hallowed, wrapped in a maphorion (cloak), surrounded by the twelve Apostles, divided into two groups and with a demeanor of deep emotion in being witnesses of the Ascension. Above, four Angels hold an almond, in which appears the Christ blessing, seated on a throne with a cross-shaped halo while bearing the Gospel in his left hand. On the neck of the vial appears a cross placed under an arch with a garland of golden leaves. The work which depicts the Ascension, by the artist Louis Teruggi, was produced by the “Johnson 1836” factory of Italian medals, the oldest and most important factory of medals in Italy, with offices in Baranzate (MI) and in Rome, also supplying other Papal medals.

[00137-02.02] [NNNNN] [Original text: Italian]

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: Mrs Tracey Alicia McCLURE Location: John Paul II Conference Hall, Holy See Press Office

French language group Press attaché: Mrs Romilda FERRAUTO Location: “Blue” Room Ist Floor, Holy See Press Office SYNODUS EPISCOPORUM - Bulletin 11 - 14.10.2010 - 18

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: - Friday 15 October 2010 (in the presence of a Synod Father) - Saturday 16 October 2010 - Tuesday 19 October 2010 (in the presence of a Synod Father) - Thursday 21 October 2010 (in the presence of a Synod Father) - Friday 22 October 2010 (in the presence of a Synod Father)

Any changes in the dates and times will be communicated as soon as possible. The names of the Synod Fathers participating in the briefings are published below.

Friday 15 October 2010 Italian - H. B. Fouad TWAL, Patriarch of Jerusalem of the Latins (JERUSALEM) English - Rev. F. David NEUHAUS, S.I., Vicar of the Patriarch of Jerusalem of the Latins for the pastoral care of the Hebrew-speaking Catholics (JERUSALEM) French - H. Exc. Mons. Camillo BALLIN, M.C.C.J., Titular Bishop of Arna, Apostolic Vicar of Kuwait (KUWAIT) Arabic - H. Exc. Mons. Elie Béchara HADDAD, B.S., Archbishop of Saïda of the Greek- Melkites (LEBANON)

Tuesday 19 October 2010 Italian - H. Exc. Mons. Antonios Aziz MINA, Bishop of Guizeh of the Copts (ARAB REPUBLIC OF EGYPT) English - H. Exc. Mons. Paul HINDER, O.F.M. Cap., Titular Bishop of Macon, Apostolic Vicar of Arabia (UNITED ARAB EMIRATES) French - H. Exc. Mons. Guy-Paul NOUJAIM, Titular Bishop of Caesarea Philippi, Auxiliary Bishop and Syncellus for Sarba (LEBANON) Arabic - H. Exc. Mons. Boutros MARAYATI, Archbishop of Alep of the Armenians (SYRIA)

Thursday 21 October 2010 Italian - H. Exc. Mons. Dimitrios SALACHAS, Apostolic Exarch for the Catholics of Byzantine Rite living in Greece (GREECE) English SYNODUS EPISCOPORUM - Bulletin 11 - 14.10.2010 - 19

- H. Exc. Mons. Paul Nabil EL-SAYAH, Archbishop of Haifa and Holy Land of the Maronites, Patriarchal Exarch of the Patriarchate of Antioch of the Maronites (ISRAEL) French - H. Exc. Mons. Youhanna GOLTA, Titular Bishop of Andropoli, Curia Bishop of Alexandria of the Copts (ARAB REPUBLIC OF EGYPT) Arabic - H. Exc. Mons. Giacinto-Boulos MARCUZZO, Titular Bishop of Emmaus, Auxiliary Bishop of Jerusalem of the Latins, Patriarcal Vicar of Jerusalem of the Latins for Israel (ISRAEL)

Friday 22 October 2010 The names of participants will be communicated as soon as possible.

SYNODUS EPISCOPORUM - Bulletin 11 - 14.10.2010 - 20

PRESS CONFERENCES

The second 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 18 October 2010 (following the Relatio post disceptationem) at about 12:45 pm. Speakers:

- H. Em. Card. John Patrick FOLEY, Grand Master of the Equestrian Order of the Holy Sepulchre of Jerusalem (VATICAN CITY), President of the Commission for Information - H. Exc. Mons. Antoine AUDO, S.I., Bishop of Alep of the Chaldeans (SYRIA), Vice President of the Commission for Information - Rev. F. Pierbattista PIZZABALLA, O.F.M., Custos of the Holy Land (JERUSALEM) - Rev. F. Federico LOMBARDI, S.I., Director of the Holy See Press Office (VATICAN CITY), Ex-officio Secretary of the Commission for Information

The third 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 Saturday 23 October 2010 (following the Nuntius and the Elenchus finalis propositionum) at about 12:45 pm. Speakers:

- H. B. Antonios NAGUIB, Patriarch of Alexandria of the Copts (ARAB REPUBLIC OF EGYPT), Relator General - H. Exc. Mons. Joseph SOUEIF, Archbishop of Cyprus of the Maronites (CYPRUS), Special Secretary - H. Exc. Mons. Cyrille Salim BUSTROS, S.M.S.P., Archbishop of Newton of the Greek-Melkites (UNITED STATES OF AMERICA), President of the Commission for the Message - Rev. F. Federico LOMBARDI, S.I., Director of the Holy See Press Office (VATICAN CITY), Ex-Officio Secretary of the Commission for Information

For the access permit, audio-visual operators (cameramen and technicians) and photoreporters are requested to apply to the Pontifical Council for Social Communications. SYNODUS EPISCOPORUM - Bulletin 11 - 14.10.2010 - 21

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: [email protected] SYNODUS EPISCOPORUM - Bulletin 11 - 14.10.2010 - 22

EDITOR: [LOMA] FOTOCOPIATORE: ANDREA - ENRICO - FRANCESCO - GIANLUCA ORARIO CHIAMATE EDITORS: ORARIO CHIAMATE FOTOCOPIATORI:

ISTRUZIONI PER LA DUPLICAZIONE E LA DISTRIBUZIONE EDIZIONE INGLESE - 02

DISTRIBUZIONE: IMMEDIATA - ALLA FINE DEL BRIEFING - EMBARGO DATA-ORA-ISTRUZIONI NEL CASO DI EMBARGO: NNNN

VERIFICA TELEFONICA DELLA STAMPA IN REMOTE - Eseguita la stampa sulla P30 (o se non funziona, sulla P29 o P34) l’Editor avvisa telefonicamente il reparto fotocopiatori (417 o 416) oppure il bancone presso l’ingresso (429 o 428 o 426) in Sala Stampa. - Il fotocopiatore deve chiamare l’utenza telefonica corrispondente al codice personale dell’Editor (in alto di questa pagina, dopo l’intestazione) che ha eseguito la stampa. - Se questa chiamata ritarda, l’Editor Capo deve rintracciare i fotocopiatori. - Le chiamate vanno annotate (da ambedue le parti) su questa pagina. - La verifica telefonica della stampa in remote consiste in: 1. La verifica dell’impaginazione (il fotocopiatore legge il numero di questa pagina e chiede conferma; l’Editor verifica e conferma; se i numeri non corrispondono, esegue un veloce controllo e stampa in remote una nuova copia, con successivo nuova verifica); 2. La verifica delle istruzioni per la distribuzione (il fotocopiatore legge l’istruzione per la distribuzione e chiede conferma; l’Editor verifica sull’Ordine Bollettino e conferma oppure comunica la correzione (che Editor e fotocopiatore annotano su questa pagina). - Prima della duplicazione va scartata questa pagina (da conservare nella cartella, davanti alla copertina del Bollettino, visto che serve per successive annotazioni, di ristampe, ecc.).

CODICI PERSONALI E UTENZE TELEFONICHE DEGLI EDITORS VAMA Marco VAN BRANTEGEM (Editor Capo) 441 LOMA Maria LOMBARDI 443 ISTU Tullia ISERNIA 427 HAGI Giulia HALABI 442 HAAM Amal HAZEEN (Editor Bollettino arabo) 82045 DICR Cristina DI MARCO 440 SCSA Salvatore SCOLOZZI 438

SYNODUS EPISCOPORUM - Bulletin 11 - 14.10.2010 - 23

Serva ordinem et ordo servabit te

[B11-02.03] SYNODUS EPISCOPORUM BULLETIN

HOLY SEE PRESS OFFICE 14.10.2010 English edition 12

SUMMARY

SEVENTH GENERAL CONGREGATION (THURSDAY, 14 OCTOBER 2010 - AFTERNOON) - CONTINUATION

- INTERVENTION OF SPECIAL GUEST, MR MUHAMMAD AL-SAMMAK, POLITICAL COUNCILOR FOR THE MUFTI OF THE REPUBLIC (LEBANON) - INTERVENTION OF SPECIAL GUEST, AYATOLLAH SEYED MOSTAFA MOHAGHEGH AHMADABADI, PROFESSOR AT THE FACULTY OF LAW AT “SHAHID BEHESHTI” UNIVERSITY; MEMBER OF THE IRANIAN ACADEMY OF SCIENCES (IRAN)

INTERVENTION OF SPECIAL GUEST, MR MUHAMMAD AL-SAMMAK, POLITICAL COUNCILOR FOR THE MUFTI OF THE REPUBLIC (LEBANON)

When I was honored with the invitation to the Special Synod for the Middle East, I asked myself two questions. The first is the following: why is this Synod consecrated to the Christians of the East? And the second: what does it mean to invite a Muslim to this Synod, what role can I play there now and in the future? As for the first question, to try to answer it brings up many more questions. First of all, had the situation of Eastern Christians been a good one, would we have needed to call for this Synod? And then, can this Synod ensure the serenity and confirm their roots in the land of their fathers and ancestors, in this land where the light of Christian faith arose to embrace the whole world? Personally, as a Muslim, I truly believe it is very important for the Vatican to focus its attention on the problems of Christians in general and the Eastern Christians in particular, this East source and cradle of Christianity. At the same time, I hope that the initiative of the Saudi Arabian king Abdallah Ben Abdel Aziz in favor of interreligious and intercultural dialogue can move the Arab and Islamic attention to this cause, under all its national, religious and human dimensions, so that these two initiatives, the Vatican and the Saudi Arabian one, can complete each other towards the resolution of the problems of Christians in the East, knowing that this is one and the same Islamic-Christian issue. As for the second question, I don’t think I was invited to this Synod to learn about the difficulties of Christians in certain Eastern states. Our suffering as Easterners is only one. We share our suffering. We live them in our social and political delays, in our economic and developmental regression, in our religious and confessional tension. However, this fact of making the Christian the target because of one’s religion, even if this is a new and accidental phenomenon for our societies, can be very dangerous; the greatest danger is that it poses the problem of reciprocity. This, in fact, is a phenomenon foreign to the East and which is, more so, in contradiction with our religious cultures and our national constitutions. Because this indicates two very serious facts: SYNODUS EPISCOPORUM - Bulletin 12 - 14.10.2010 - 2

First, an attempt to tear away at the fabric of our national societies, to break them apart and to take away the ties of their complex tissue built up and recognized over the past centuries. Then the attempt to show Islam in a different light than the one it truly reflects and in opposing what it professes and in contradiction on what it is fundamentally based upon, the knowledge of the differences between peoples as one of the signs of God in creation and as the living expression of God’s Will, as well as the acceptance of the rule of pluralism and the respect for the differences and faith in all Divine messages and in what God revealed. The Holy Koran says: “Of the People of the Book are a portion that stand (for the right): They rehearse the Signs of Allah all night long, and they prostrate themselves in adoration. They believe in Allah and the Last Day; they enjoin what is right, and forbid what is wrong; and they hasten (in emulation) in (all) good works: They are in the ranks of the righteous.” (3:113-114). Two negative points demonstrate the problem faced by Eastern Christians: The first point concerns the lack of respect for the rights of fully equal citizenship when faced with the law in certain countries. The second concerns the misunderstanding of the spirit of the Islamic teachings, especially the part relative with Christians which the Holy Koran qualifies as “nearest among them in love to the believers ” and justifying this love by saying “this is because there are priests and monks among them and because they do not behave proudly”. These two negative points, with all they entail as to negative intellectual and political content, and in all they imply as attitudes relative to the agreements and their applications and cause as worrisome and harmful actions, are bad for us all - Christians and Muslims - and offend all of us in our lives and in our common destinies. For this, we are called upon, as Christians and Muslims, to work together to transform these two negative elements into positive elements: in the first place, through the respect for the bases and rules of citizenship which accomplishes equality first in rights and then in duties. In second place, in denouncing the culture of exaggeration and extremism in its refusal of others and in its wish to have the exclusive monopoly on an ultimate truth, and in working towards the promotion and spreading a culture of moderation, of charity and of forgiveness as the respect of the differences of religion and beliefs, of language, of culture, of color and of race, and as we are taught by the Holy Koran, we put ourselves at the judgment of God about our differences. Yes, the Christians in the Middle East are being tested, but they are not the only ones. Yes, the Christians in the Middle East in fact do need support and help, but this should not ease their emigration or turning within themselves, nor through the abandonment of national and moral duties towards them by their Muslim partners. To ease emigration, this is forcing them to emigrate. To turn in on oneself, is to slowly suffocate. To Abandon the right to defend the rights of others for a free and dignified life, is to diminish the other’s humanity and abandon the constants of faith. The Eastern Christian presence, which works and acts with Muslims, is a Christian as well as an Islamic need. This is a need not only for the East, but also for the entire world. The danger represented by the erosion of this presence on the qualitative and quantitative levels is a Christian as well as an Islamic concern, not only for Eastern Muslims, but for all Muslims all over the world. Furthermore, I can live my Islam with all other Muslims from all states and from all ethnicities, but as a Middle Eastern Arab, I cannot live my being Arabic without the Middle Eastern Christian Arab. The emigration of Christians is an impoverishment of the Arabic identity, of its culture and of its authenticity. SYNODUS EPISCOPORUM - Bulletin 12 - 14.10.2010 - 3

For this reason, I underline once again here, before the stands of the Vatican, what I have already said before the stands of the venerable Mecca: I am concerned with the future of Eastern Muslims because of the emigration of Eastern Christians. To maintain the presence of Christians is a common Islamic duty as well as a common Christian duty. The Christians of the East are not a minority by accident. They are at the origins of the presence of the East before Islam. They are an integral part of the cultural, literary and scientific formation of Islamic civilization. They are also the pioneers of modern Arabic renaissance and have safe-guarded its language, the language of the Holy Koran. Since they were at the forefront in the liberation and return of , today they are also at the forefront to confront and resist occupation, to defend the violated national rights, especially in Jerusalem, and in occupied Palestine in general. Any attempt in approaching their cause without considering these true facts, rooted in our national societies, ends up in the wrong conclusions, based on the wrong judgment and lead in consequence to the wrong solutions. Therefore, it is very important that this Synod be something more than the cry of Christian suffering which echoes in this valley of pain which is our suffering East. Hope rests upon the practical and scientific foundations the Synod may give in favor of an initiative of common Islamic-Christian cooperation that can protect Christians and watch over Islamic-Christian relations, so that the East, the place of Divine revelation, remains worthy of raising the banner of faith, charity and peace for itself and for the entire world.

[00003-02.05] [NNNNN] [Original text: Arabic]

INTERVENTION OF SPECIAL GUEST, AYATOLLAH SEYED MOSTAFA MOHAGHEGH AHMADABADI, PROFESSOR AT THE FACULTY OF LAW AT “SHAHID BEHESHTI” UNIVERSITY; MEMBER OF THE IRANIAN ACADEMY OF SCIENCES (IRAN)

During the past few decades, religions are faced with new conditions. The most important aspect of this is over-extended confusion of their disciples in real scenes of social life, as well as in national and international arenas. Before the Second World War, and in spite of technological developments, the followers of different religions, more or less lived in their own national boundaries. Neither the enormous problem of immigration existed nor did exist such expansion of communication that connects so many different social groups together. Neither the world had become such a “global village” that “connects” so many destinies together! But today we witness the great changes that have occurred in the past half century and that this transformation continues with an incredible pace. This not only had a qualitative effect on the rapport between religions but also affected relationships between different segments of religions and even with their own followers. Certainly no religion can stay indifferent toward this rapidly changing state. At the end of the second millennium, multi-culturalism within societies was more or less accepted worldwide. Up until then, understanding of a multi-cultural society was much different than what we experience today. And the newly entered culture into a society could have only been accepted as "the new Culture" and not on the basis of its own merit and excellence. But today there are less and less societies and groups who would defend a monolithic cultural society. The Balkan experience proved that cultural and SYNODUS EPISCOPORUM - Bulletin 12 - 14.10.2010 - 4 ethnic dominance of one group over others could not be defended while disregarding other existing groups within that society. This is an important factual necessity and not an isolated intellectual perception. In societies where different ethnic groups with their own languages and religions have been placed, for the sake of social stability and ethic sanity, one is required to respect their presence and their rights. Concordance of interests and social welfare on national and international levels is as such that no one group or country can be disregarded. And this is the reality of our time. As described, mutual understanding between religions reflects this newly positioned status, and in the future will necessarily have to take these new conditions into consideration. All will be sharing each other's destinies. Today, this idea is being shared by many opinion leaders and gradually more and more of masses of people are siding with this reality. A prerequisite for this kind of thinking is to put aside our formal classical and conditioned viewpoint on other religions and cultures in order to be able to have a more objective vision. We have to look with understanding, respect and sympathy to other cultures. At the same time it is undeniable that there still exist biased and reactionary viewpoints which are derived from a historically prejudiced, expansionist and supremacist political and cultural system of thinking. But I believe that in the long term, this kind of discriminatory and chauvinistic thinking is diminishing and bound to fade away. Besides these transformations, other cultural and intellectual changes have been shaped, although mostly in the sphere of Western and industrialized world. This has brought some sort of query and doubt in the mind, even on those issues that previously seemed "inevitable". Now there seems to be an increasing desire and craving for discovering "others", other cultures and ways of lives, other philosophies and religions. This wish apart from being a curiosity is more an inner and spiritual need. This is mostly frequent among the youth and thinkers in these societies. Here the importance is that this movement will certainly affect spiritual understanding of religions of each other. But it should be noted that the major tendency today is the attention paid to Asiatic faiths, and the new religious sects that are offspring of industrialized societies with mostly spiritual basis. These groups find more and more followers every day. We should also consider what the ideal condition is for the believers and followers? How is the best situation achieved? It seems that ideal world would be the state where believers of any faith freely and without any apprehension, fear and obligation could live according to the basic principles and modes of their own customs and traditions. This right which is universally recognized should in fact be practiced by the states and communities. Furthermore, the right of interpretation of each faith should be given to the believers of that religion, as long as this interpretation is based on scientific and basic spirit of that religion. The truth is that those believers have the better recognition and right of the interpretation of their own faith better than anyone else. It need not be mentioned that of course each faith must have its own present-day exegesis, without which it would be a hard task. No one is allowed to make an interpretation on behalf of others and decide on their behalf. Each faith has its own logic and method based upon its own requirements and its own moment in time. Any adaptation and conformity outside of this framework which is not recognized by the faithful, has no legitimacy and therefore is not effective and lasting. This is good for the essence of each religion and their believers that disciples of each faith could practice their rights without any shame and fear and live according to their SYNODUS EPISCOPORUM - Bulletin 12 - 14.10.2010 - 5 own historical heritage and culture. Stability of the world depends on the stability of the livelihood of small and large groups and societies. This stability could only be achieved when all can live without fear and threat from others. This is the most important element in achieving an ethical and social stability and peace. This is our duty to bring about such conditions. The rapport between Islam and Christianity, based upon inspirations and propositions of the holy , since the establishment of Islam in Saudi Arabia, has been founded upon friendship, respect and mutual understanding. In the holy Quran, Jesus is referred to as the "Word of God", and believing in him has been set as a basis for believers, to the point that any doubt in his guidance has been denounced. " ..... You will find [that] the closest to the believers are those who say we are Christians that is because among them are learned priests and monks and they are not arrogant.. .. " Ma'eede Sura, ch. 82 " ... When the angels say: Oh Myriam, Allah bestows you, the glad news of the birth of a son, whose name is Jesus, illustration in this world, and shall be honored in this world .... " Al-Omran Sura, ch. 45. It is unfortunate that during certain periods in the past 1400 years, at times because of political considerations, there have been dark moments in this relationship. But one should not relate these illegitimate acts of certain individuals and groups neither to Islam nor to Christianity. According to the teachings of the Quran, in most Islamic countries, notably Iran, as it has been stipulated also by law, Christians live side by side and in peace with their Muslim brothers. They enjoy all legal rights like other citizens and perform their religious practices freely. At the end, I would like to take this opportunity to express my gratitude to the holy Father, Pope Benedict XVI for his timely and vital remarks in the speeches in Jerusalem and in Istanbul regarding the importance of continued healthy and friendly rapport between Christians and Muslims. Such approach and manners are essential for all believers and certainly important for peace in the World. Thank you, and may God bless you!

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SYNODUS EPISCOPORUM - Bulletin 12 - 14.10.2010 - 8

Serva ordinem et ordo servabit te

[B12-02.02] SYNODUS EPISCOPORUM BULLETIN

HOLY SEE PRESS OFFICE 15.10.2010 English edition 13

SUMMARY

- EIGHTH GENERAL CONGREGATION (FRIDAY, 15 OCTOBER 2010 - MORNING) - ERRATA CORRIGE

EIGHTH GENERAL CONGREGATION (FRIDAY, 15 OCTOBER 2010 - MORNING)

- AUDITIO DELEGATORUM FRATERNORUM (I) - INTERVENTIONS IN THE HALL (CONTINUATION) - AUDITIO AUDITORUM (III) - INTERVENTION OF H.B. EM. CARD. EMMANUEL III DELLY, PATRIARCH OF BABYLON OF THE CHALDEANS (IRAQ), PRESIDENT DELEGATE AD HONOREM

At 9:00 today Friday 15 October 2010, memorial of St. Teresa of Jesus, virgin and , Discalced Carmelite, in the presence of the Holy Father, with the Hour of Terce, the Eight General Congregation began, to continue the interventions by the Synodal Fathers in the Hall on the Synodal 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)

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

To close the Congregation, H.B. Em Card. Emmanuel III Delly, Patriarch of the Babylon of the Chaldeans (Iraq) President Delegate ad honorem, spoke

At this General Congregation, which ended at 12.30 with the prayer Angelus Domini, 168 Fathers were present.

AUDITIO DELEGATORUM FRATERNORUM (I)

The following Fraternal Delegates intervened:

- H. Em. Makarios TILLYRIDIS, Metropolitan of Kenya (KENYA) - H. Em. Georges KHODRE, Greek-Orthodox Metropolitan of Byblos, Botrys and Mount Lebanon (LEBANON) - H. Em. Mar Gregoios Yohanna IBRAHIM, Metropolitan of Alep (SYRIA) - H. Exc. Armash NALBANDIAN, Bishop of Damascus, Primate (SYRIA) - H. Exc. Shahan SARKISSIAN, Bishop of Alep, Primate of the Armenians in Syria (SYRIA) - H. Exc. Michael LANGRISH, Bishop of Exeter (UNITED KINGDOM) - H. Em. Mar Gregoios Yohanna IBRAHIM, Metropolitan of Alep (SYRIA) - H. B. Mar Gewargis SLIWA, Metropolitan of Baghdad and Iraq (IRAQ) The Fraternal Delegate’s summaries are pulished below

- H. Em. Makarios TILLYRIDIS, Metropolitan of Kenya (KENYA)

On this special day, I am greatly honored and to the utmost humbled by this honor to speak before you. I also count it a blessing that I get to speak in your presence, Your Holiness, from this region which will always be unique in the history of Christianity, because it is here that creation credits its origins. To the majority of the world, the Middle East is a volatile region. But we, as believers in the Gospel of Christ know better, because our belief is founded on the teachings of the Prince of peace. Your Holiness, your own words of insight, while speaking to the British Society recently, express this belief that, “This is why I would suggest that the world of reason and the world oj faith - the world of secular rationality and the world of religious belief - need one another and should not be afraid to enter into a profound and ongoing dialogue, for the good of our civilization”. This message is very much applicable and relevant here in the Middle East, where reconciliation, love and understanding are very essential for peaceful co-existence and cooperation. St. once said that, “because of the diverse conditions of humans, it happens that some acts are virtuous to some people, as appropriate and suitable to them, while the same acts are immoral for others, as inappropriate to them”. This speaks out in a setup like the one we have here in this region where a mixture of religions and cultures abide, where one's belief is not similar to his neighbour's. In the Middle East, freedom of religion customarily means freedom of worship and not freedom of conscience, Le., the freedom to change one's religion for belief in another. The setup that once is faced with here is one where religion is a social and even a national choice, and not an individual one. Change of religion is viewed as betrayal to society, founded largely on a religious tradition. We however should always remember that this does not lock out love which is required for unity and the working together of all Christian churches in the Middle East. It is very important for us as Shepherds to cultivate togetherness, in love unfeigned, remembering 's words; “If you want a love message to be heard, it has got to be sent out.” We are therefore called to send out a message of love to all those who surround us and impact our lives in different ways. Concerning the community of Muslim brothers and sisters as well as the Jewish community all around us, we can't fall to respect their belief and way of life. We need to cultivate respect and appreciation of all beliefs that surround us, while preaching the message of love and peace amongst the different religions. Co-operation with the Non- Christians is very important in healing past injustices and promoting peaceful coexistence. As shepherds in this great vineyard of our Lord, I encourage you to forge ahead in humility, love and understanding, in advancing the of our lord in Matthew 28:19-20. In humility, the message of our Lord will surely be heard among all races, creeds and cultures that surround us in this region. Once again let me express my sincere gratitude for this special invitation, especially to your Holiness Pope Benedict XVI. I wish you all peace from our Lord and Saviour Jesus Christ. May he keep us united in the Faith always

[00145-02.02] [DF001] [Original text: English] SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 3

- H. Em. Georges KHODRE, Greek-Orthodox Metropolitan of Byblos, Botrys and Mount Lebanon (LEBANON)

“This communion within the Universal Church is manifested in two ways: firstly, communion in the Eucharist; secondly, communion with the Bishop of Rome”. The ambiguity of this statement rotates around the use of the term Catholic Church as well as the tie of the Eucharist with the Pope. Now, the expression begins with Saint , and designates communion in a local Church united in Orthodox faith to his bishop in such a way that the liturgy mentions him without referring to another ecclesial authority. The mention of the Bishop of Rome in the liturgy outside of one’s own diocese introduces the idea of a universal Church mentioned in the Instrumentum laboris and repeated in the inaugural Mass of this synod. The word introduces a numeric, spacial, sociological note while the Catholic Church is constituted herself first locally by Lord as His Body. Does not the Universal Church have as her corollary the existence of a universal bishop who would exercise a jurisdiction over a world independently of the Eucharist, the only sign of communion between Christians? It is the Eucharist that makes us everywhere a “chosen people, a royal priesthood, a holy nation”. In mentioning the Pope of Rome in the Eastern liturgies we are inviting the Churches to a practice the East has never known.

[00149-02.02] [DF005] [Original text: French]

- H. Em. Mar Gregoios Yohanna IBRAHIM, Metropolitan of Alep (SYRIA)

First of all His Eminence Gregorios presented the greetings from His Beatitude the Patriarch to His Holiness Benedict XVI, and expressed his wish that the Synod should have a successful outcome. He then touched on three important topics, namely: 1. The emigration of Christians from the Middle East, which he defined as a fatal illness, saying that up to now this topic had not received enough attention; the proof of this is that massive emigration continues everywhere. The number of Christians is dropping every day and in order for this illness to be treated and suitable solutions found to bring this phenomenon to an end a special conference is required. 2. As regards the ecumenical journey, His Beatitude put forward a new suggestion to His Holiness the Pope, namely separating communion from authority. In this way the whole Church enters into a single communion and unity in faith goes back to being what it was before the era of the divisions. 3. As regards relationships with the Muslims, His Beatitude affirmed that the most dangerous enemy Christians and Muslims have to face is ignorance, which is what often dominates religious discussion, creating tensions, instability and conflict between Christians and Muslims. He suggested that the Christian Church promote enlightened thought and entrust itself to moderates. In conclusion, he made the following suggestions: 1. Even if this topic has already been dealt with by other Synodal Fathers at this assembly, this is the time and place to draw it to your attention and then to proceed from a rapid study and translate it into reality: this is a general request of all the Christians of the Middle East, that is, finding a solution to unify the date of the Feast of Easter. Christians are waiting impatiently to see their unity represented by this symbol. So will it be this venerable Synod that takes the decision to unify the Feast of Easter? His Beatitude the Patriarch Gregorios Laham has announced it on various occasions, in fact SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 4 he came close to realizing this dream of all the Churches of the Middle East on unifying the date of Easter. This could be the first step towards the longed-for Christian unity. 2. Our Churches are rooted in persecution and we in the East are the children of martyrs. We must not forget the martyrs of the 20th and 19th centuries, the victims of inhuman massacres, or what we Syriacs call Sifo. My proposal is that Your Holiness adopt the idea of a single feast for the Christian martyrs universally and that requires no more than the consensus of all the Christian Churches, so that a day may be established for the celebration of the Feast of the Martyrs everywhere. We will thus have taken another step towards Christian unity and, at the same time, we will perpetuate the memory of our holy martyrs every year.

[00147-02.02] [DF003] [Original text: Arabic]

- H. Exc. Armash NALBANDIAN, Bishop of Damascus, Primate (SYRIA)

1. Emigration. We, the Christian churches, are suffering from a big problem concerning the emigration of our faithful believers. That is not because of the political or economical reasons or circumstances in the countries in which we live, even though there are many difficulties of the Israeli-Palestinian conflict, and the war in Iraq or political instability in Lebanon and in other Middle Eastern countries. The major cause for emigration is oftentimes the plan of western or international politics, when it ignores the existence of Christians in the Middle East and in the Holy land, and when they name our countries as terrorist countries or societies. An Islamic country does not automatically mean a terrorist country. 2. Dialogue with Islam. Every day we witness our Christian faith, when we are forced to clarify the spirit of the message of the Gospel, the message of love, peace, tolerance etc, in non-Christian countries, because of international politics, that intend to declare nearly every Middle Eastern country as a radical Islamic and terrorist country. Interreligious dialogue often needs big efforts to find a common path with our Muslim brothers and sisters and to accept and respect, that Islam also contains the principals of love, peace, solidarity and the witness of a merciful God, the almighty Creator. We can only expect from the churches in the West to raise their voice or put efforts against the politicians and those who intend to use religion to justify the war of economical and political interests. The moral authority of the church has its own weight and value on the international political decisions. 3. Ecumenical dimension. A very healthy, vivid and good ecumenical relationship exists among the churches of various confessions in the Middle East. We are very hopeful that the Special Assembly for the Bishops of Middle East will offer us new opportunities to find new ways for ecumenical dialogue, cooperation and witness of the message of the Gospel. But we feel a burden when we read in Lineamenta in paragraph (9) the statement "In the wake of these divisions and separations, periodic attempts were made to re-establish the unity of the Body of Christ. This ecumenical effort gave rise to the Eastern Catholic Churches". Our Churches exist in countries which have been the cradle of Christianity. They are the living guardians of our Christian origin. These lands have been blessed by the presence of Christ himself and the first generations of Christians. We have to accept the historical facts but let us not call it "ecumenical efforts". SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 5

We hope throughout this Special Assembly for the Bishops of Middle East a reorganization of the Catholic churches and refreshment of the witness of faith will take place. But the mission and so the existence of the catholic churches can be or must be understood only in ecumenical communion and unity with the other churches in the region. (38)

[00146-02.02] [DF002] [Original text: English] - H. Exc. Shahan SARKISSIAN, Bishop of Alep, Primate of the Armenians in Syria (SYRIA)

In “Christianity at the Crossroads in the Middle East”, published in 1981, His Holiness Aram 1st already expressed himself in these terms: “The Middle East was the cradle of the Church, but her Christian presence is threatened there today. In this region, which was the source of Christian culture and theological thinking, the Christian culture and identity is weakened. Also, the Church fights for her existence and survival in the Middle East”. This concern that his Holiness expressed way before, today is more than a reality. There are situations in which the efforts of the Church are limited. This means that it is obviously impossible to drastically change the conditions that surround us. However, as Church, we could determine together the process related to our commitment in view of a renewal and internal solidarity that is more effective. The following priorities are drawn to the attention of the Synod: 1. We must more concretely and more clearly manifest the Unity of the Churches that make up more than ever today an imperative for the Middle East. With respect for the ecclesiological differences, the Churches must always be together, to plan together and to work together. 2. Mutual respect and reciprocal understanding constitute the basis for dialogue and Islamic-Christian co-existence. To deepen co-existence with Islam while remaining faithful to their Christian mission and identity. 3. Christian witness is also the vocation of the Church. To relaunch and promote Christian education, spiritual renewal and the diakonia, internal evangelization and the transmission of Christian values to the young, active participation with the laity in the life and vocation of the Church is considered as a priority. 4. To underline the importance of institutional ecumenical cooperation as well as bilateral theological dialogue. The reform and the reorganization of the Council of Churches of the Middle East, today, constitutes a major priority to which the Church members are already promised. This synod is considered, in a certain way, by his Holiness Aram 1st as the synod of all the churches of the Middle East, because we face the same conditions, we share the same problems and are faced with the same challenges. In consequence, we should concentrate collectively on the Christian presence and witness in the Middle East and consecrate ourselves all together to reorganize and renew our commitment and our mission.

[00150-02.03] [DF006] [Original text: French]

- H. Exc. Michael LANGRISH, Bishop of Exeter (UNITED KINGDOM)

I bring Greetings from His Grace the Archbishop of Canterbury. We are mindful of the emigration of Christians in much of the Middle East and of the circumstances which can SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 6 make it difficult for them to remain and flourish. This is a situation about which there is too much ignorance among Christians in the West. Anglicans seek to play their part, alongside the historic churches of the Middle East in raising the awareness of governments and the media as well as their own members. We seek to join together in a prophetic re-engagement with the scriptures, assured of the hope and truth of the incarnate Word of God. These matters were discussed by the Archbishop and Holy Father during the recent Papal visit to the UK. Through study, prayer, advocacy, pilgrimage, and through drawing the Eastern Catholic Churches as fully into our ecumenical dialogue as our Orthodox brothers and sisters, we seek to grow in our ability, by God's grace, to hold fast, in the one body, to the one Lord by whom we are called and sanctified.

[00148-02.03] [DF004] [Original text: English]

- H. Em. Mar Gregoios Yohanna IBRAHIM, Metropolitan of Alep (SYRIA)

Message of the Rev. Dr. Olav Fykse Tveit, General Secretary of the World Council of Churches.

It is an honor and a privilege far the Word Council of Churches to address your Venerable Synod meeting in a Special Assembly for the Middle East, which is a real opportunity to strengthen all Christians of the region, Eastern and Oriental Orthodox, Catholics and Evangelicals, in their presence and witness. This has been the concern and the endeavor of the ecumenical family for the last years, because we all firmly believe that our Apostolic faith is rooted both in the place where the salvation events took place, and in the region from where the Good News was spread to the oikoumene (the whole inhabited world). At the same time, our faith is challenged by and maintained alive through our communion and solidarity with our sisters and brothers in the region. We know that our sisters and brothers continue to bear witness to that same faith, because God did not give “us a spirit of fear, but a spirit of power, of love and of self-discipline” (2 Tim. 1:7). We see that this spirit is strengthening them in their steadfastness and hope, in their struggle for a just peace, for human dignity, freedom and equality in citizenship. Indeed, this spirit calls all of us for concrete actions as we accompany our member and sister churches in the region in the mission our Lord has entrusted them with. The member churches of the WCC have c1early stated that, as Christians, we are called to pray and work for a just peace for Jerusalem, for all peoples living in it and in the whole region. We know that Jerusalem has a special significance for all, and we know that the present Israeli-Palestine conflict has real negative implications on the whole region and much far beyond. We also believe that a just peace for Jerusalem in the future could have a great positive impact, also on the churches and their presence and witness in the region. Already in June 2007, the WCC convened an international ecumenical peace conference in Amman, where together, the Heads of Churches in Jerusalem called out to their brothers and sisters in Christ with this urgent plea: “Enough is enough. No more words without deeds. It is time for action.” We, Churches and ecumenical partners from all over the world, promised them that “together we will act and pray and speak and work and risk reputations and lives to build with you bridges for SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 7 an enduring peace among the peoples of this tortured and beautiful place to end these decades of injustice, humiliation and insecurity, to end the decades of living as refugees and under occupation. We will work with you to seek peace and pursue it. We have allowed too much time to pass. Time has not served the cause of peace but has served the cause of extremism. This is our urgent cause that cannot wait”. During my very recent visit to Jerusalem, I was again urged by the Heads of local Churches to advocate for an end to the occupation that will bring justice and peace far the benefit of both Palestinians and Israelis and restore their human dignity. This is the primary request we also heard from the Palestinian Christians who are challenging us with their “word of faith, hope and love” from the heart of their suffering. Their “Kairos” document brings hope where no worldly hope is expected. It expresses their faith in a God who equally loves all the peoples in the land. It calls for a resistance rooted in the logic of love that seeks and engage the humanity of the occupier. Your Venerable Synod represents a unique God-given opportunity to amplify the unified call of the Catholic Church and make it heard so that it brings justice and peace to all.The Synod is raising unprecedented great expectations for all Christians in the Middle East, especially for Iraq is and Palestinians, who are under serious tribulations. In fact, all Christians in the region, need to renew their ecumenical commitments and revive the privileged instrument for that, which is the Middle East Council of Churches. Now is the time for actions together. For us, Christians, these should be based on three fundamental imperatives: An ethical and theological imperative for a Just Peace, an ecumenical imperative for unity in action and the Gospel imperative far costly solidarity and love of all our neighbors. Let us act together and unite in our sincere call to the concerned governments in the region and worldwide so that a genuine everlasting just peace will prevail in the whole region. Let us pray and act together so that Christians in the Middle East continue to be “the salt of the earth” (Mt. 5: 13) and “the light of the world” (Mt. 5: 14). Let us accompany the Churches of the region in their transforming role in their societies. Let us pray and act together to strengthen their common presence and witness. May God our Father bless you and your Synod. May His Son, our common Lord Jesus Christ, guide you and enlighten your minds and steps during your deliberations. May the Holy Spirit strengthen you and keep you and your particular Churches in the love of the Father.

[00152-02.02] [DF008] [Original text: English]

- H. B. Mar Gewargis SLIWA, Metropolitan of Baghdad and Iraq (IRAQ)

I am glad to bring to you the greetings and prayers of our Patriarch His Holiness Mar Dinkha IV. All the Christians in the Middle East and especially Iraqi Christian citizens have heard about these meetings. All of them consider that this is a spiritual and holy gathering and believe that whatever and whenever we ask God for their safety and happiness will be given. Thus, I think that these meetings will have great responsibility on us if nothing of what they expect has been achieved and we should be aware that their faith and their depend on the church might be affected. SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 8

Let us all with our different beautiful and holy gardens, work together friendly, brotherly and spiritually to continue watering the roots of Christianity on this our land and to rescue our world from different fearful disasters, and to live respectfully and friendly with other believers in our Almighty God wherever we live and in which country we live as good and respected citizens and to be good neighbors to those who are in need. All the peoples of the world, all the governments, and all the church and humanitarian organizations, all over the world, know what is going on in Iraq and realize clearly the unexpected circumstances and horrible situations that are facing the Iraqi people in general, especially the Iraqi Christians since the invasion of April 2003. The problems and sufferings of Christians in Iraq are different from those of other Christians in the Middle East countries. We should look for and study so as to know the reasons that caused such unexpected and horrible circumstances and to recognize who is behind all this so that this conference will find the solution to put an end to what is going on in our country and to stop the Iraqi Christian citizens of thinking of fleeing the country. The situation needs quick, wise and urgent steps and actions. Otherwise the tired and suffered Iraqi Christian citizen will depend no more and will have no hope in such meetings and will say: “Till when shall wait” and then prepare to flee his cradle of civilization and Christianity. I take this important gathering as an opportunity to ask you, my dear brothers and sisters, according to your positions and responsibilities, to urge the international humanitarian and political organizations, to save Iraqi people in general from this destruction and to create the peaceful circumstances that will keep the existence of Christians in the country. This will help to stop the Christians' migration and will give no more headaches to those foreign west governments whether to accept these immigrants or not. I wish this blessed gathering a very successful and fruitful outcome so as to strengthen the faith and hope of our believers in the holy church.

[00151-02.02] [DF007] [Original text: English]

INTERVENTIONS IN THE HALL (CONTINUATION)

Then the Following Synod Fathers intervened:

- H. Em. Card. Jean-Louis TAURAN, President of the Pontifical Council for Inter- religious Dialogue (VATICAN CITY) - H. Exc. Mons. Giacinto-Boulos MARCUZZO, Titular Bishop of Emmaus, Auxiliary Bishop of Jerusalem of the Latins, Patriarcal Vicar of Jerusalem of the Latins for Israel (ISRAEL) - H. Exc. Mons. Riccardo FONTANA, Archbishop of Arezzo-Cortona-San Sepolcro (ITALY) - H. Exc. Mons. Joseph KHOURY, Bishop of Saint-Maron de Montréal of the Maronites (CANADA) - H. Exc. Mons. Joseph KALLAS, S.M.S.P., Archbishop of Beirut and Jbeil of the Greek- Melkites (LEBANON) - H. Exc. Mons. Patrick Altham KELLY, Archbishop of Liverpool, Representative of the Bishops' Conferences for International Coordination of support of the Roman Catholic Church in the Holy Land (GREAT BRITAIN ( AND ) SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 9

- H. Exc. Mons. Thomas OSMAN, O.F.M. Cap., Bishop of Barentu (ERITREA) - Archmandrite Jean FARAJ, B.S., Superior General of the Basilian Order of the Most Holy Saviour of the Melkites (UNION OF THE SUPERIOR GENERAL) - H. Exc. Mons. Giuseppe NAZZARO, O.F.M., Titular Bishop of Forma, Apostolic Vicar of Alep (SYRIA)

The summaries of the interventions are published below:

- H. Em. Card. Jean-Louis TAURAN, President of the Pontifical Council for Inter- religious Dialogue (VATICAN CITY)

The Special Assembly for the Middle East of the Synod of Bishops represents a chance and a challenge! A chance, because it should lead to better understanding: - that the unresolved conflicts in the region are not caused by religious reasons, testifying to this is the presence among us of representatives of Judaism and of Islam; - the urgency for a three-way reflection (Jews, Christians and Muslims) on the place of religions in the Middle Eastern societies. A challenge, to supply to Middle Eastern Christians concrete orientations: - let us not be shy in reclaiming not only freedom of worship, but also religious freedom: society and State should neither fore a person to act against their conscience, nor hinder them from acting according to their conscience - invest more in schools and universities followed by Christians and Muslims: they are indispensable laboratories of co-existence. - Let us ask ourselves if we are doing enough, on the level of local Churches to encourage our Christians to stay: housing, tuition, healthcare. We cannot expect everything from others... A suggestion The promotion of Arab-Christian literature could play a role in the dialogue between Christians and Muslims, especially in its cultural dimension (no. 96), we should at least teach this in our schools, in parallel with Arabic literature.

[00159-02.02] [IN105] [Original text: French]

- H. Exc. Mons. Giacinto-Boulos MARCUZZO, Titular Bishop of Emmaus, Auxiliary Bishop of Jerusalem of the Latins, Patriarcal Vicar of Jerusalem of the Latins for Israel (ISRAEL)

1.Formation is absolutely the greatest need of the Church in the Middle East. Training is the pastoral priority the Special Synod for the Middle East should choose. Certainly the Middle East has a strong attachment to Christian faith. But this is hereditary, social and confessional. In order to make our faith more personal, challenging and alive, we need a historical cultural intercession of the faith. 2. I am convinced that the best way for this pastoral faith and church operation is the traditional and ever new: See, judge, act. To see the reality, changes and “signs of the times”; to judge the reality in the light of the Word of God and faith and discern properly: finally bring it to life by planning some lines of action and commitment. It is the way of SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 10

Gospel, of the Incarnation, the path of Emmaus, of the tradition of the Church especially the Eastern Church, of Vatican II and, indeed, even of our Instrumentum Laboris. 3. Is this really an effective method? Yes, historically and currently. In the seventh and eighth centuries, churches of the East were saved because they were able to make this great cultural and historical mediation of the faith. This mediation literally saved the Christian presence in the Middle East, while it has disappeared in other countries. This mediation has given us the "Arab Christian theology," a priceless heritage of the Church in the East. Currently, in the Holy Land all the Catholic Churches have made another great cultural mediation and have experienced a pastoral diocesan Synod that has literally brightened and renewed our faith, and given us a mutual "General pastoral plan", for this time. 4. Being this the best method in times of novelty and change, the cultural mediation of faith is the best way for our condition in Israel where there are two great historical novelties for the Church: a) An Arab-Palestinian Arab minority living in a Jewish majority; b) the birth of a “Hebrew-speaking Catholic community. "

[00138-02.03] [IN097] [Original text: Italian] SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 11

- H. Exc. Mons. Riccardo FONTANA, Archbishop of Arezzo-Cortona-San Sepolcro (ITALY)

I wish to express my thanks to the Holy Father who, in calling me to this Synod, has allowed me to take part in this precious aspect of Church life. I have the honor of bringing to this assembly the greetings and spiritual nearness of the Italian Bishops. I love to refer in particular to numbers 54 and 59 of the Instrumentum Laboris and the reflection of paragraph A, second part, of the beautiful Relatio ante disceptationem. There really is a great attention paid in our Italian Churches to the holy places. In the first six months alone of 2010, 1,600,000 pilgrims went to Palestine. In the name of my brother Bishops, I come to say to the Synod that we receive more in terms of spiritual life and the search for faith in favor of our pilgrims than we manage to give in terms of our solidarity. Alongside traditional pilgrimages it is becoming increasingly common to go to the Holy Land in search of the Apostolica vivendi forma. Great attention is paid in the Italian Church to the real suffering of the Palestinian people and that silent portion of Israeli Jews who do not accept, in the name of security, those discriminatory situations that unleash terrorism and violence. The absolute poverty of Christians in the Holy Land and the Middle East has led to the birth in Italy of an ever-increasing number of charity projects. By way of an example, in the first five years of the Millennium, the Italian Bishops’ Conference financed projects in the area for over 25 million euros. To these must be added those of the religious institutes and the single dioceses. We need to do more. We are repeatedly told that a large number of the decisions that might help the Churches of the Middle East are taken in the West. The Holy See with its diplomatic channels, we Bishops with the possibility to influence public opinion, could point out to our respective governments that Jerusalem and the various forms of Christianity in the Middle East are absolute priorities for all Christians. Among the fruits of this Synod we hope that the Western Churches will learn to what extent the Eastern Churches suffer. Letting something be known is the first step to finding a solution. Publicizing and opinion-forming is possible in the West and very useful for the common good.

[00139-02.04] [1N098] [Original text: Italian]

- H. Exc. Mons. Joseph KHOURY, Bishop of Saint-Maron de Montréal of the Maronites (CANADA)

The Eparchy of Saint Maroun of Canada wishes, first of all, to express its thanks to His Holiness Benedict XVI for his solicitude towards Eastern Christians. This synod, that he wanted to consecrate to them, will lead to a deep reflection on today’s situation and on their future. It will call upon the conscience and responsibility of each Christian in the region and especially of the pastors and political and social leaders. Its work should also draw special attention from the intellectual elite and the managing classes of the Middle Eastern countries. Eastern Christians have lived in their own homelands since the beginning of time. Witnesses of the first period of Christianity, the wealth of their spiritual and liturgical heritage is inestimable. Their contribution to all of Christianity, to the progress of each SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 12 individual country and their contribution to cohabitation and dialogue no longer need to be demonstrated. Their openness to the East and to the West has made it a necessary path of unity for better mutual knowledge. Attached to sincere and loyal dialogue with other religious families in the region and with respect for the differences, they have the right to live with dignity and serenity. They must be able to bear witness to their faith in complete freedom. The fate of Eastern Christians will depend greatly on the evolution of dialogue with cultures and religions and in particular the relations between East and West. We would like to believe that in this global village which is what the world has become and where paradoxically fundamentalism and sectarianism have become more and more violent and intransigent, justice, cohabitation and the fundamental rights will always have their place.

[00140-02.03] [IN099] [Original text: French]

- H. Exc. Mons. Joseph KALLAS, S.M.S.P., Archbishop of Beirut and Jbeil of the Greek- Melkites (LEBANON)

The Christians of the Middle East have had a different fate from all other Christians in the world: never having had their own state, but belonging to their own linguistic families, they were always insecure because of persecution and oppression. Conditioned by the shock and supremacy of Islam, they found how to adapt to Muslim power and to contribute with it to the construction of Civilization. Under more or less oppressive laws of segregation for centuries, and sometimes living at the margin of their circle, they delved into their own spiritual theology as well as their human culture, becoming the interpreters of the for the Arabs, and by developing the sciences of astronomy, medicine and mathematics, etc... This Christians in living the faith, and clinging to “know him and the power of his resurrection” (Phil 3:10), were caught up, despite themselves, in the battle of wits between theologians. Day by day, we discover that they are of the same faith as the Catholics and have always followed their pastors, successors of the Apostles. They should not be classed among the extremist theological currents, factors of heresy or . They are all united by faith lived in the action of every day, in the hope of salvation and fidelity to Christ. It is in this that they are united, and merit entering in the same communion. Their division is, in my opinion, a problem for institutional jurisdiction. We cannot apply the dogmatic or canonical rigor of the West to them, but rather the pastoral economy of Saint Paul.

[00141-02.04] [IN100] [Original text: French]

- H. Exc. Mons. Patrick Altham KELLY, Archbishop of Liverpool, Representative of the Bishops' Conferences for International Coordination of support of the Roman Catholic Church in the Holy Land (GREAT BRITAIN (ENGLAND AND WALES)

At the opening of the Synod, the Holy Father shared with us the inspiration and guidance given to this Synod by the teaching of the Council of Ephesus in the year 451: Mary Theotokos, Mary Mother of God. SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 13

This conviction, guaranteed by the Holy Spirit, demanded new ways of thinking. The encounter with the events of the Person, who is the Word made flesh, shattered previous forms of observing, understanding, judging and deciding. The specific concerns emerging in this Synod may be more securely recognized, more coherently understood, more soundly judged, and so lead to more wholesome actions by recalling the teaching of the in 451.

[00142-02.02] [IN101] [Original text: English]

- H. Exc. Mons. Thomas OSMAN, O.F.M. Cap., Bishop of Barentu (ERITREA)

We too live in an extremely difficult situation because of a complex interweaving of problems and environmental, economic and political emergencies. The experience of fraternal communion which we are able to live in these days gathered around the Holy Father, is undoubtedly a gift of the Consoling Spirit for all our communities in Eritrea. The presence of an African Church like ours, Ethio-Eritrean, in the context of a Synod on the “Catholic Church in the Middle East” stands out for many reasons. Geographically we are at a crossroad between Africa and Asia and, for this reason, our area has been for millennia the site of fruitful meetings between peoples, cultures and religions from the two sides of the Red Sea. The Semite cultural component, which came to unite with the pre-existing Nile-Saharan and Kushite in pre-Christian and early Christian times, constituted the terrain into which the preaching of the Gospel was grafted along with the totality of the Judaic-Christian traditions that form part of the model of Christianity that developed in our territory. This was not simply a transposition of cultural models, but a real inculturating symbiosis that allowed Christianity, as recognized by the Synod of Bishops for Africa in 1994, to take root in the “mens” and cultural humus of our people. A constitutive part of this symbiosis were the liturgical, spiritual-monastic and literary traditions originally borrowed from the Coptic and Syriac Churches, and then developed for themselves through the many centuries of isolation of our country after the fall of the Kingdom of Aksum, and which bore fecund fruits in the interior lives of the Christian communities and the spread of the Gospel. We are convinced that today too our region can and must continue to carry out its mission as a “bridge” for bringing together Africa and the Middle East in an enriching exchange of spiritual and cultural values, experiences and meetings, as is happening at this Synod. This could be facilitated by, among other things, the institution, possibly to be realized through the mediation of the Congregation for the Oriental Churches, of cultural structures and formal and informal means of study, meeting and reflection. This would allow us to propose again together an efficacious testimony of the “unity of hearts and souls” in facing the threat of the lack of peace and the variety of destructive forces that hang over our continents. The possibility of making the two areas of the Red Sea into a laboratory for peace and intercultural and inter-religious dialogue will in fact depend on the ability of our Christian communities to lay the foundations for a formal diplomacy, that diplomacy of the spirit and heart which is, above all a gift of the Spirit of Jesus Christ, the Spirit of peace and love.

[00143-02.02] [IN102] [Original text: Italian] SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 14

- Archmandrite Jean FARAJ, B.S., Superior General of the Basilian Order of the Most Holy Saviour of the Melkites (UNION OF THE SUPERIOR GENERAL)

I am happy to tell you about our small experience in the Basilian Order of the Holy Savior, whose mother house, 300 years old, is located at Chouf in a region known for its confessional plurality (, Muslim and Christian). Here, in a few words, are the principles that inspired our action: - To love: Love for others, while different, opened many closed doors for us, and has guaranteed our continuity for 300 years. - To forgive: 6 times in our history, we were pillaged, sacked, bombed and displaced from our convents, parishes and our region. More than 25 priests and religious persons were cruelly martyred. To forgive, also, seems to be the only way for us to continue and last. To believe: We are the Ambassadors of Christ where we were sown. Our faith in our Lord teaches us to live, not for ourselves, but for others. Our mission is to accept others, as they are, and above all accept the Cross which is the sign of our salvation. To witness: The style of life is more eloquent than speeches. The peoples, of all nationalities and religions, feel attracted by the Saints. They come to pray and to ask for our help. Our convent, just like yours, is a place that attracts people who are looking for peace and Divine intercession. Therefore, the example is the guarantee of the success and of continuity. - To teach: Our main duty is to teach the new generation openness, love, acceptance of others, and even more so, to go all the way to see the image of God in each human being, and to teach youths in discovering this image in themselves and in others. I could even say that we were created by some of our other brother and sisters religions: they taught us faithfulness, generosity, devotion and respect... I would like to conclude by saying that, if the Church of the Near East lives very difficult, even dramatic situations, she is privileged in living the mystery of the Cross, thus participating in Christ’s suffering, which will lead her to resurrection.

[00144-02.02] [IN103] [Original text: French]

- H. Exc. Mons. Giuseppe NAZZARO, O.F.M., Titular Bishop of Forma, Apostolic Vicar of Alep (SYRIA)

The Apostolic Vicariate of Aleppo takes pastoral care of the Latin rite faithful who live in the Arab Republic of Syria. The origins of these faithful go back to the time of the Italian maritime republics: Venice, Genoa, Pisa and Amalfi. The merchants of these republics had established in Aleppo, a strategic city on the Silk Route that led to the Far East, their commercial emporia, and over time they settled there permanently. The Franciscans, present in Aleppo since far-off 1238, looked after them spiritually. Today the faithful of the Latin rite in Syrian territory number about 12,000. To these can be added just as many foreign faithful in the various embassies, technicians and workers of various categories. There are 40 or so priests in the Vicariate of Aleppo, the majority of whom are Friars Minor for the who take pastoral care of the faithful in a special way. SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 15

We have the grace of having in the Vicariate two monasteries of contemplative religious (the convent of the Carmelite sisters in Aleppo) and the of the Cistercian of strict observance (better known as ) that has only been open for a couple of months in the area of Azeir (Talkalakh). To these can be added another 80 religious belonging to 12 different congregations who mostly provide their service and assistance in the parishes of the different Eastern Churches in the territory. The Apostolic Vicariate intends serving the faithful of the Latin rite and at the same time offering a hand to all persons who ask to cooperate with it in the service of the whole Church in Syria and for the glory of God. In this seat I wish to encourage the work carried out by the Assembly of the Catholic Hierarchy of Syria. However, I hope for greater collaboration; only if we are united, only if we manage to respect each other, will we give the Church in Syria the courage to accept the difficulties it will have to face. The Church in Syria is made up of little communities, none of whom can feel bigger or stronger than the others. We are all in the same precarious position. This means that it is absolutely essential to walk hand in hand. We have to unite our forces and overcome our sectarian feelings to ensure that in the land that saw the birth of the faith of the Apostle Paul only the common good will prevail.

[00158-02.02] [IN104] [Original text: Italian]

AUDITIO AUDITORUM (III)

Finally, the following Auditors intervened:

- Mr. Epiphan Bernard Z. SABELLA, Associate Professor of Sociology, Bethlehem University (PALESTINIAN TERRITORIES) - Prof. Agostino BORROMEO, Governor-General of the Equestrian Order of the Holy Sepulchre of Jerusalem (ITALY) - Mrs. Jocelyne KHOUEIRY, Founding member and President of the lay movement "La Libanaise-Femme di 31 May" (LEBANON) - Mr. Joseph Boutros FARAH, President of "Caritas Internationalis" for the Middle East and North Africa (M.O.N.A.) (LEBANON) - Mr. Tanios CHAHWAN, Member of the Pontifical Council for the Laity, President of the National Council for the Laity in Lebanon (LEBANON) - Mr. Hanna ALMASSO, Member of the National Team of Leaders of the J.O.C. Dubai (UNITED ARAB EMIRATES) - Rev. Mons. Michel AOUN, Episcopal Vicar of the Archieparchy of Beirut of the Maronites (LEBANON) - Rev. Rino ROSSI, Director of the "Domus Galileae", Corazin (ISRAEL) - Mr. Anton R. ASFAR, Council Member of the Syriac-Catholic Patriarchal Exarchate of Jerusalem (ISRAEL) - Mr. Husam J. WAHHAB, President, Catholic Action of Bethlehem (PALESTINIAN TERRITORIES) - Mrs. Anan J. LEWIS, Professor of Victorian and Modern English Poetry, English Department, University of Baghdad (IRAQ)

The summaries of the interventions of the Auditors are published below: SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 16

- Mr. Epiphan Bernard Z. SABELLA, Associate Professor of Sociology, Bethlehem University (PALESTINIAN TERRITORIES)

The model of the 12 disciples of Jesus who went out to preach the good news should be our model in the Churches of the Middle East. Their "plan of action" was the witness for the life, death and resurrection of Jesus Christ. And so is our "plan of action" today. The Church in the Middle East is made up of a multitude with different rich traditions, liturgies and potentialities and together we are called to have a joint plan of action that speaks to: 1) Peacemaking in the region so as a just and lasting peace for the Arab- Israeli conflict would see a Palestinian State with East Jerusalem as its capital living in peace with itself and with its neighbors. We also need to work for the peace within our societies. 2) The social, economic and cultural inequities which result in poverty, unemployment and despair to millions of our compatriots. We base our intervention on the social teachings of the Church and link up to efforts on the Millennial Development Goals of the UN. His Holiness Pope Benedict has warned us of idols, such as unrestrained capitalism with its profit motif. Our region is at the same time the richest and the poorest in the world. 3) Emigration and immigration: Attention is needed to particular groups especially highly educated and skilled youth who can compete for jobs on the world market and who are likely candidates to emigrate. We need them to invigorate the Church and we should work towards their involvement. At the same time, we should respect the human rights and dignity of immigrants who come to work in the Middle East. 4) The vision of the future for our societies and region that is based on equal citizenship, similar opportunities, Human Rights and social justice. The Churches need to provide a leadership model that is empowering to the Church communities themselves and to their societies. We should all go from here empowered by the Holy Father to develop strategies that would at the same time be of service to our Churches and respective Societies. The model of the first disciples should give us hope as well as the support of the Universal Church.

[00127-02.02] [UD010] [Original text: English]

- Prof. Agostino BORROMEO, Governor-General of the Equestrian Order of the Holy Sepulchre of Jerusalem (ITALY)

This intervention is focused on the theme of emigration (no.43-48 of the Instrumentum Laboris). It is apparent that the phenomenon of emigration in Middle Eastern countries is determined by factors which the Church itself cannot influence - as properly underlined in no. 44. In addition to the traditional aid to the Churches, one could nevertheless seek to put create new strategies for the betterment of living conditions for Christians. I will cite some examples: 1) the construction of social housing; 2) the creation of medical clinics at locations far from hospital centers; 3) the concession of micro-credit, especially for financing activities that create new sources of income or increase those already being received; 4) the elaboration of a system of micro-insurance, with special reference to the health insurance sector; 5) contact with Western companies in order to verify whether they may be interested in transferring some stages of production processes to the Middle East. SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 17

Of course, these initiatives should be activated in close collaboration with the local ecclesiastical authorities and under the control of the individual Churches. Even if the results may be modest, they will still represent a concrete testimony to the closeness of Christians all around the world to the problems and sufferings of our brothers and sisters in the Middle East.

[00128-02.02] [UD011] [Original text: Italian]

- Mrs. Jocelyne KHOUEIRY, Founding member and President of the lay movement "La Libanaise-Femme di 31 May" (LEBANON)

I would like to pause on the notion of “presence” as mentioned in the conclusion of the lineamenta. As a Christian woman belonging to the Church in an Arab and Middle Eastern world, I believe that the quality of our presence as Christians greatly depends on the permanence of our existence before the Lord our Savior and before our brothers in this region. The conclusion of the text states that this presence could become important and a considerable factor in our behavior. I think we are called upon to being (and not only to formulate) a real, human and cultural answer to all the questions posed by our generation. An answer that reflects the meaning of the new man and the sacred value of his life. We must give opportunities to women, children, couples, families and especially handicapped persons in our Church to be able to make a choice of life coherent with the Gospel and to discover their own mission within the Church and the Arab and Middle Eastern societies. I hope we can pay special attention on the moral, social and bio-ethical issues touching the essence of our witness especially because our society is not sheltered from the acts that harm the dignity of marriage, procreation and the human embryo. To integrate distant preparation to marriage and family values must be included in the priorities of our educational and pastoral programs to contribute to facing with conscience and responsibility the shifts in the consumer society which has invaded us despite the existential difficulties we are living. So that the Christian woman can express herself and bear witness to the beauty of faith and the true sense of dignity and freedom is also an urgent witness that calls upon the Muslim woman and opens new paths for dialogue. So that our families may be supported and accompanied by their church, mother and teacher, so that that may concretely and deliberately be the sanctuaries open to the gift of life especially when this last one is blessed by a handicap or socio-economic difficulties, not being a secondary factor when faced with the continuous threat of emigration. A conversion, on the level of our scale of values and our way of being, is very urgent. We are called upon to become like Mary, the servants of Hope in this region wounded and victim of so much injustice. And what blocks him from entrusting in him or even consecrating to him the Middle East threatened by so many fatal dangers?

[00129-02.02] [UD012] [Original text: French]

- Mr. Joseph Boutros FARAH, President of "Caritas Internationalis" for the Middle East and North Africa (M.O.N.A.) (LEBANON)

In the name of Caritas, I thank you for inviting me to this Synod, and I find it a clear expression of Peter’s Successors’ trust and appreciation in the social and pastoral work of Caritas entrusted to it by the Church. We hope that Caritas, which is actively present in SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 18 all Middle Eastern countries, will be able to promote, develop and activate its mission, inspired by the Church’s social teachings through interaction, coordination and solidarity between all members from the whole world and with all the Church’s institutions so that the new evangelization may take place through work, leadership and good examples in order to establish justice and peace for all countries of the regions and their peoples. Caritas carries this commitment with responsibility and honestly and humbly sees that the reason behind Christian emigration and the decrease in numbers in the Middle Eastern countries is: 1. The prevalent situation of conflict and war in the region for the past decades, particularly in Palestine and the Holy Land, it is a situation that constantly bears religious and confessional dissensions, thus making Christians all over the region feel threatened and become concerned for their safety, worried about their future and their belief. 2. When Christians isolate themselves from others, because they are haunted by obsessions about their personal and their community being, they retreat from producing and developing , which worsens their economic and social situation leading them to emigration. To deal with these two reasons seems very possible through hard work on the local and international levels to achieve peace between Israeli and Palestinians and Arabs by supporting international and civil efforts towards the dialogue of different cultures and civilizations and towards reconciliation. The Universal Church can contribute to these efforts which come originally from its Parallel to the direction of peace, it is necessary to operate development on the economic and social levels, for Christian individuals and communities, through intellectual and practical harmony with the concerned civil social organizations, a development that leads the universal and local Church, through a practical, integrated and comprehensive coordination between all its educational, health, social and developmental institutions, to revive true hope in the citizen and in communities, hope in a safe and healthy present and future that can satisfy aspirations. Caritas pledges to remain in the forefront of service, like a pastoral and social instrument for the Church, acting in love under its guidance and teachings, through thousands of workers and volunteers in the Middle Eastern region, even through tens of thousands in the whole world, in the proper manner that stems from the culture of solidarity and communion and “dialogue of deeds”, to achieve reconciliation. To establish peace, to promote development and to make social justice prevail for all citizens especially Christians, thus the Middle Eastern region goes back to its former era of fraternity and agreement, and Christians remain in their homelands, messengers of their culture, values, civilization and beliefs.

[00130-02.05] [INUD0] [Original text: Arabic]

- Mr. Tanios CHAHWAN, Member of the Pontifical Council for the Laity, President of the National Council for the Laity in Lebanon (LEBANON)

The formulation of modernity in the Arab Muslim world represents a problem at the same time tragic and complex: tragic because this formulation is touched by a major and complex handicap, in the fact that its understanding does not depend on just one factor, but on several, of an endogenous and exogenous nature, which overlap and are SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 19 interdependent. They operate from a well-determined content and become visible, in the framework of a complex dynamic, through the ways of action and reaction. In effect, the movement of history between Islam and the West is a pendular movement of flux and reflux. In the wake of historical stages, these factors - which are historical, ideological, religious, social, psychological, psycho-social and cultural - were formed and were amplified on one side and the other... About the endogenous factors, I consider: - “The Arabs’ view of their past, multifaceted up to now, which tends to be represented as a healthy screen against cultural drifting”. - The glorification of history. - The Arabs’ inferiority complex regarding the West. - The Palestinian cause. - The conflict about Islam between those of Islam. - The holy in Islam. - The relation of Islam to Patrimony. As for the exogenous, I distinguish: - “The speech of the West on Arabic Muslim values, sometimes ambiguous but often hostile”. - The Promethean complex of the West. - The West’s fear for its decline. - The covetousness of the West in the Arab Muslim world. This Synod Assembly is called upon to help Eastern Christians to commit once again with their fellow citizens and to contribute answers of hope, that favor the development of a dynamic process of renewal and renaissance of Arabicity, which would foresee: - the understanding and apprehension of the social reality of the Arab world in view of its transformation; - cultural reconciliation between East and West with a view to making less fatal the logic of conflict and opposition between them which is often preached through the logic of history’s movements.

[00135-02.02] [UD015] [Original text: French] - Mr. Hanna ALMASSO, Member of the National Team of Leaders of the J.O.C. Dubai (UNITED ARAB EMIRATES)

Allow me to take you back in time to look at the work and history of the hoped to be Doctor of the Church, Cardinal Joseph Cardijn. He successfully managed to link the working youth living in the midst of the industrial revolution to the message of our faith and into our churches and communities through his method of "See-Judge-Act" used in the Review of Life and for Action Campaigns. Through this method young workers learn to evolve their whole lives by the light of the Gospel and become committed to act and start to build the kingdom here on earth. These formed young leaders reach out and become Catechists to other young people, which is exactly what is needed today and is written in the Instrumentum Laboris paragraphs 53, 62 and 108.The working circumstances in the Middle East, due to the technical revolution, may have changed many peoples way of working but the shape and the heart of the youth today remains the same and many of the underlying problems have not disappeared from our societies. They are in need of the same spirituality to keep them close to Christ and to help them see that the church is there to support them. SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 20

Cardijn's methods are available today in many Middle East countries through the work of many Catholic organizations like CIJOC, however, as we know from experience and as recommended in paragraphs 21 and 22 of the Instrumentum Laboris, these lay movements need to be supported and encouraged by all available means. We request the continued and increased support of the Church to assist all lay movements as here lies the promise of unity for the Middle East Churches through the work of the young people themselves.

[00134-02.02] [UD014] [Original text: English]

- Rev. Mons. Michel AOUN, Episcopal Vicar of the Archieparchy of Beirut of the Maronites (LEBANON)

I firmly believe that this Synod could give an answer to our faithful’s expectations if it proposes strong pastoral programs for adults, which can lead our Christians to a mature faith, and which can help families in being the first school of faith. It is true that every man needs security on all levels, but he cannot attach himself to his land if he does not have a sublime cause tied to his faith and to his existence as a Christian. We often speak about the first community where we clearly see the united body which is none other than the mystical body of Jesus. Is it no longer possible today to favor the pastoral care that could help our faithful in understanding themselves as members of this unique body and where they could follow a path of faith based on the Word of God and the sacraments and experience the fraternal spirit between themselves? The Holy Father Pope Benedict XVI never ceases to encourage the charisms that the Holy Spirit incites in the new ecclesial communities where the fruits are borne. Sometimes it is argued that these communities risk creating some division in a particular diocesan or parish body. Faced with this objection, I submit that communion is the condition for all pastoral success. Bishops and priests are first of all the guarantors of communion, and in the name of this communion, I would like this Synod to encourage a discernment of the fruits that these charisms bring to the Church and welcome them like a new springtime. This welcome should be in a paternal spirit and one of communion to help the faithful of these communities to integrate into the diocesan and parish ministry, to feel as fully active members of the one Body of Christ present in the particular Church.

[00154-02.02] [UD016] [Original text: French]

- Rev. Rino ROSSI, Director of the "Domus Galileae", Corazin (ISRAEL)

In the first chapter of the Instrumentum Laboris, speaking about apostolicity and missionary vocation, it says: “In being apostolic, our Churches have a special mission to bring the Gospel to the whole world”. I am a of the on a mission at the Domus Galilaeae International Center which is found on the upper part of the . With the seminarians and young people who operate in our center, we have visited very many Christian families of the various rites of the Holy Land, Jordan and Cyprus. We came across so much suffering, the same problems that are found in the Church in other parts of the world: the crisis in so many families, the abandonment by young people of religious practices, the problem of abortion, being closed to life, gambling which destroys SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 21 entire families, the dream of being able to go abroad to have an easier life. Not to mention drugs, pornography, the spread of sects. When the Domus Galilaeae opened, a large number of Jews started visiting us. In the last year alone, more than a hundred thousand came. They are drawn by the welcome and the beauty of the house. Many of them do not know the Church or Jesus Christ. They ask us many questions about our faith. Very often they come back. We feel we have to welcome them and serve them as brothers. I think that the Holy Spirit whom we invoked at the start of this Synod loves our faithful with an immense love and wants to save them from the attacks of the devil who seduces them, as only he knows how to do. He is the true enemy. But Christ has power over him and he gave this power to the Church, to you pastors. We have an enormous responsibility to the lost sheep of our parishes. Woe is me if I do not evangelize them! The Oriental Fathers in the first centuries, faced by the challenges of their time, in a pagan world, elaborated an itinerary for Christian initiation: the Catechumenate. The Church like a mother, in a slow journey with stages, handles eternal life for her children. Today we have to offer to our Christians a Catechumenate that is suited to their condition of being baptized. The pastors of the Holy Land are aware of the challenges that await us today, and I can also bear witness to this with the initiative of the Latin Patriarch of Jerusalem who, in communion with the Greek-Melchite and Maronite archbishops, opened a missionary seminary , to prepare missionary for the new Evangelization.

[00155-02.02] [UD017] [Original text: Italian]

- Mr. Anton R. ASFAR, Council Member of the Syriac-Catholic Patriarchal Exarchate of Jerusalem (ISRAEL)

To be a Christian living in the Middle East is a great honor, a vocation and a witness of the presence of Christ for all Christians. God gave us the grace of living in the Holy Land; this implies great wisdom which for some is obvious, whereas some others cannot understand or interpret it. We, the Christians of the Holy Land, live in an atmosphere that cannot be experienced in any other country of the world. It is an environment made up of religious pluralism, on one hand Christians, Muslims and Jews, on the other Arabs and Israelis. Those who say that we cannot live or co-exist in this environment should leave this land, because they are not worthy of being witnesses of Christ. Yes, we can live in this holy space of land, because where there is suffering, there is life and witness. As one of the Fathers said one day, we can find a laboratory of cohabitation, and if we can achieve this, the world can too. Christian youth in the Holy Land is a youth capable of effectively building society, but it needs continuous and permanent support from the local and universal Church. The Christian youths in the Holy Land really appreciate what the Church does to support their existence and appurtenance in this land. The Catholic Church in the Holy Land has acted and will always act to ease the suffering of the Christians in the Holy Land by assuring them at the same time of institutions in the areas of education and healthcare, as well as the pastoral, housing and programs for development. Now, despite all its effectiveness, all these programs and projects aim at confirming Christians in the Holy Land, the Church does not have the enough means to SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 22 be able to change the reality that the Israeli authorities impose such as modifying the lay of the land, especially in Jerusalem. Here, I would like to thank His Eminence Card. Foley for having realized this question and for the attention he dedicates to it. In his brief speech, he stated: “The infrastructures controlled by the Israelis make this difficult”. Land in the region of Jerusalem is greatly reduced and many are threatened with expropriation and sale, but the Church doesn’t have the means to buy this land which is offered to it every day. This reduces the occasions of assuring the future generations of the possibility of living and confirming their presence in Jerusalem. The whole world highly appreciates what the Latin Patriarchate and the Custos of the Holy Land do with regards to this, in trying to conserve its sacred identity, and what other Churches have done, but the numbers talk of a great demand for housing in Jerusalem by Christians. This discourages our young persons and increases their duties, especially economic, and thus pushes them to have less children. In fact, recently we can see a decrease in the number of children in Christian families. Excellencies, here are some hopes: 1. To create a bank for the Holy See which would be called Bank for the support of Christian presence in the Holy Land, which would be available to the Council of Catholic Bishops in the Holy Land, and which would entail several particular mechanisms to achieve the following objectives: a) buying a large number of plots in the region of Jerusalem, in particular, and Bethlehem in general, because of the sacred meaning in these two places and the need to safeguard the Christian presence; b) to encourage young persons to marry, ensuring them with a first support to form a Christian family; c) ensure the greatest number of housing units. 2. To diminish the economic burden that weighs upon the believers in the two regions of Jerusalem and Bethlehem, make it so that Christians that live in these two regions are exonerated of any scholastic or university fees, which would reinforce their presence in the region and would encourage them to have more children. I would like to thank His Holiness the Pope for having invited me to this living and vital Synod for our region and I would also like to thank those that constitute it.

[00156-02.02] [UD018] [Original text: Arabic] - Mr. Husam J. WAHHAB, President, Catholic Action of Bethlehem (PALESTINIAN TERRITORIES)

As a Christian witness in the Holy Land, I see that the Christian presence in the Holy Land is essential and gives life to the holy places. With this presence, we are facing many difficulties that put the Christian presence on the stake. Part of these difficulties is the church division, emigration, isolation, political instability, and occupation. Beside the church division and emigration we should be careful to the dangerous of the possible elimination of the Palestinian Christian from his society. Therefore, our preoccupation with this question aims in the first instance to avoid the any self preoccupation and isolation so that the Palestinian Christian will not feel unjustly treated. Accordingly, we seek to stand by him in order to work and to feel that he is all part of his society. The concept of separation between religion and state in the Middle East does not exist since many of the laws and regulations are inspired by religion. Our efforts should be SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 23 concentrated to influence regulators to respect the privacy of the Christian citizens in the society. The Christian society appreciates the work of the church over the past years and the continuous support of the local Christian institutions. In addition, the surrounding Arab society do highly appreciate the presence of Christian institutes especially Catholic Schools, Bethlehem University, hospitals which builds bridges of understanding and respect between the Muslims and Christians that creates a mutual respect between each another. Bishops, priests, and lay people should work towards creating an atmosphere that promotes a culture of peace and justice. This atmosphere of peace and justice will encourage the future generation of young people to stay in their own lands. It is vital to the Church to work with lay people in the field of formation, especially with children and youth toward unity with all vocations to grow together in communion. In this perspective the Catholic Action and other kinds of institutions are helpful to work by the help of lay people and church in order to promote unity and feeling of internal peace. Church should open avenues of international relationships with other world churches and communities to promote pilgrimage to the holy land that creates more solidarity towards the Christian presence. Our goal is to continue our presence in the Middle East and develop our programs in a way that attracts more and more people to be witnesses to our Lord Jesus and to Spread the Word of God in our community and to live our Christian life in pride in order to be a living example to our future generation.

[00157-02.02] [UD019] [Original text: English]

- Mrs. Anan J. LEWIS, Professor of Victorian and Modern English Poetry, English Department, University of Baghdad (IRAQ)

Speaking as a (Ordo Virginum) in Iraq, university professor and director of the youth in the Latin Church, representing the lay people of Iraq, I would 1ike to emphasize that besides security and political and social stability, nothing can give reasons for Iraqi Christians to stay and be deeply rooted to their land and faith unless sincere spiritual and pastoral care is initiated on the part of the fathers of the Church. Iraqi Christians are now in urgent need to be fed with love and embraced by the spiritual support of well-trained and loving priests. Neither Sunday homilies nor Friday Catechist classes for children are enough to encourage lay people to stay. Instead of raising funds to renovate chapels or buy empty buildings, or decorate gates, let us build living stones and establish small projects for the youth of both genders to discover their crafty and professional skills. Holding meetings on regular basis for them and their families, enlightening them about their sacred role as consecrated lay people in Iraq is equally crucia1; otherwise, criticizing Protestant groups for tempting Catholics to leave their faith will be futile. And if all this sounds fanciful, paying them a visit might be helpful! However, Iraqi lay Christians are aware that the Church is showing genuine efforts to deepen their faith and improve their social and economic situation within its capacity. They also know that this burden does not only lie on the Church's shoulders; the Iraqi government and the international community share lots of this burden, yet remain silent. Hence, living as an Iraqi Christian in the midst of severe conditions where every minute of safety counts. Nonetheless, Christian laity, specially those who have always been conscious to the importance of witnessing to their faith whether in time of peace or war, SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 24 are persistent to be authentic witnesses, reinforcing their communion with the Church of which they are an integral part. Their role, which is becoming at times more influential than that of the clergy is embodied in helping the poor and the sick, organizing spiritual and social activities for elder and young people, establishing groups of prayers, teams of social and health services for those in need, as we have in the several Caritas programs, or helping their parish priests in the fields of Catechist teaching or liturgy. Such dedicated Christian men and women in Iraq are aware that their role is irreplaceable; though always in the face of death where every minute of safety counts, they are contributing to the fabric of the Iraqi society, endeavoring to work on behalf of all Christians who are dislocated, segregated, or shaken in faith, e1'eating a feeling of love and peaceful coexistence among Iraqis regardless of the religion or gender.

[00160-02.02] [UD020] [Original text: English]

INTERVENTION OF H.B. EM. CARD. EMMANUEL III DELLY, PATRIARCH OF BABYLON OF THE CHALDEANS (IRAQ) PRESIDENT DELEGATE AD HONOREM

To close the Congregation H.B. Em. Card Emmanuel III DELLY, Patriarch of Babylon of the Chaldeans (IRAQ), President Delegate ad Honorem, spoke and thanked all those who have shown their sympathy towards Iraq, cradle of the Christian Chaldean Church, and in general of the Western Churches of the Persian area. The Patriarch emphasized how 78% of the Mesopotamian Chrstians are Catholic Chaldeans who live peacefully together with the Muslims of the area. Despite the political situation and marginalization, the Patriarch emphasized how in the country there is religious freedom, respect to the hierarchies and esteem for the institutions and the ecclesiastic works.

ERRATA CORRIGE

- Bulletin Nr 07 - 12.10.2010

Pag. 2, 12

Substitute: - H. Exc. Mons. Dimitrios SALACHAS, Apostolic Exarch for the Catholics of Byzantine Rite living in Greece (GREECE) with: - H. Exc. Mons. Dimitrios SALACHAS, Titular Bishop of Carcabia, Apostolic Exarch for the Catholics of Byzantine Rite living in Greece (GREECE) SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 25

Notice to readers

Error correction

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EDITOR: [ISTU] FOTOCOPIATORE: ANDREA - ENRICO - FRANCESCO - GIANLUCA ORARIO CHIAMATE EDITORS: ORARIO CHIAMATE FOTOCOPIATORI:

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CODICI PERSONALI E UTENZE TELEFONICHE DEGLI EDITORS VAMA Marco VAN BRANTEGEM (Editor Capo) 441 LOMA Maria LOMBARDI 443 ISTU Tullia ISERNIA 427 HAGI Giulia HALABI 442 HAAM Amal HAZEEN (Editor Bollettino arabo) 82045 DICR Cristina DI MARCO 440 SCSA Salvatore SCOLOZZI 438

SYNODUS EPISCOPORUM - Bulletin 13 - 15.10.2010 - 27

Serva ordinem et ordo servabit te

[B13-02.09] SYNODUS EPISCOPORUM BULLETIN

HOLY SEE PRESS OFFICE 15.10.2010 English edition 14

SUMMARY

- AUDIENCES WITH THE HOLY FATHER - NINTH GENERAL CONGREGATION (FRIDAY, 15 OCTOBER 2010 - AFTERNOON) - SECOND GENERAL CONGREGATION (MONDAY, 11 OCTOBER 2010 - AFTER- NOON) - CONTINUATION - CONCERT IN HONOUR OF THE HOLY FATHER

AUDIENCES WITH THE HOLY FATHER

The Holy Father Benedict XVI received in Audience: - during the interval of the First General Congregation of Monday, 11 October 2010, the Cardinals and Patriarchs of the Middle East: H. B. Card. Nasrallah Pierre SFEIR, Patriarch of Antioch of the Maronites, Bishop of Joubbé, Sarba and Jounieh of the Maronites (LEBANON); H. B. Card. Ignace Moussa I DAOUD, Patriarch Emeritus of Antioch of the Syrians, Prefect Emeritus of the Congregation for Oriental Churches (SYRIA); H. B. Card. Emmanuel III DELLY, Patriarch of Babylon of the Chaldeans (IRAQ); H. B. Ignace Youssif III YOUNAN, Patriarch of Antioch of the Syrians (LEBANON); H. B. Gregorios III LAHAM, B.S., Patriarch of Antioch of the Greek- Melkites, Archbishop of Damascus of the Greek-Melkites (SYRIA); H. B. Nerses Bedros XIX TARMOUNI, Patriarch of Cilicia of the Armenians, Archbishop of Beirut of the Armenians (LEBANON); H. B. Fouad TWAL, Patriarch of Jerusalem of the Latins (JERUSALEM); H. B. Michel SABBAH, Patriarch Emeritus of Jerusalem of the Latins (JERUSALEM). - during the interval of the Third General Congregation of Tuesday, 12 October 2010, the Members of the Working Groups Anglicus A and B, Arabicus A and B. - at the conclusion of the Fifth General Congregation of Wednesday, 13 October 2010, Rabbi David ROSEN, Advisor to the Chief Rabbinate of Israel, Director of the "Department for Interreligious Affairs of the American Jewish Committee and Heilbrunn Institute for International Interreligious Understanding" (ISRAEL). - at the conclusion of the Seventh General Congregation of Thursday, 14 October 2010, Mr Muhammad AL-SAMMAK, Politician councilor of the Mufti of the Republic (LEBANON); Ayatollah Seyed Mostafa MOHAGHEGH AHMADABADI, Professor at the Faculty of Law at "Shahid Beheshti" University, Member of the Iranian Academy of Sciences (IRAN). - during the interval of the Eighth General Congregation of Friday, 14 October 2010, the Fraternal Delegates and the Members of the Working Groups Gallicus A, B, C, D.

[00182-02.06] [NNNNN] [Original text: Italian] SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 2

NINTH GENERAL CONGREGATION (FRIDAY, 15 OCTOBER 2010 - AFTERNOON)

- INTERVENTIONS IN THE HALL (CONTINUATION)

Today, Friday, 15 October 2010, at 4:30 p.m., with the prayer of Adsumus, the Ninth General Congregation began, with the continuation of the interventions by the Synod Fathers in the Hall on the theme of the Synod 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).

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

Following the interventions on the theme of the Synod, there was a period for free discussion by the Synod Fathers, in the presence of the Holy Father.

At this General Congregation,which ended at 7.00.p.m. with the prayer Angelus Domini, 160 Fathers were present.

INTERVENTIONS IN THE HALL (CONTINUATION)

The Following Synod Fathers intervened:

- H. Em. Card. William Joseph LEVADA, Prefect of the Congregation for the Doctrine of the Faith (VATICAN CITY) - H. Exc. Mons. Krikor-Okosdinos COUSSA, Bishop of Alexandria of the Armenians (ARAB REPUBLIC OF EGYPT) - H. Exc. Mons. Yasser AYYASH, Archbishop of Petra and Philadelphia in Arabia of the Greek-Melkites (JORDAN) - H. Exc. Mons. Mansour HOBEIKA, Bishop of Zahlé of the Maronites (LEBANON) - Chrbp. Yusuf SA_, Patriarchal Exarch of Antioch of the Syrians (TURKEY) - H. Exc. Mons. Angelo AMATO, S.D.B., Titular Archbishop of Sila, Prefect of the Congregation for the Causes of Saints (VATICAN CITY) - Rev. Mons. Mikaël MOURADIAN, Patriarchal Vicar for the Patriarchal Clergy Institute of Bzommar (LEBANON) - H. Exc. Mons. Joseph SOUEIF, Archbishop of Cyprus of the Maronites (CYPRUS) - H. Exc. Mons. Cyril VASIL', S.I., Titular Archbishop of Ptolemais in Libya, Secretary of the Congregation for the Oriental Churches (VATICAN CITY) - H. Exc. Mons. Joseph ABSI, S.M.S.P., Titular Archbishop of Tarsus of the Greek- Melkites, Auxiliary Bishop and Protosyncellus of Damascus of the Greek-Melkites (SYRIA) - H. Exc. Mons. Georges BAKAR, Titular Archbishop of Pelusium of the Greek- Melkites, Auxiliary Bishop and Protosyncellus of Antioch of the Greek-Melkites for Egypt and Sudan (ARAB REPUBLIC OF EGYPT) - H. Exc. Mons. Simon ATALLAH, O.A.M., Bishop of Baalbek - Deir El-Ahmar of the Maronites (LEBANON) SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 3

- H. Exc. Mons. Jacques ISHAQ, Titular Archbishop of Nisibi of the Chaldeans, Curia Bishop of Babylon of the Chaldeans (IRAQ) - H. Exc. Mons. Jean-Clément JEANBART, Archbishop of Alep of the Greek-Melkites (SYRIA) - H. Exc. Mons. Michel ABRASS, B.A., Titular Archbishop of Myra of the Greek- Melkites, Bishop of the Patriarchal Curia of Antioch of the Greek-Melkites (SYRIA) - H. Exc. Mons. Kurt KOCH, Archbishop-Bishop Emeritus of Basel, President of the Pontifical Council for the Promotion of Christian Unity (VATICAN CITY) - H. Exc. Mons. Emmanuel DABBAGHIAN, Archbishop of Babylon of the Armenians (IRAQ) - H. Exc. Mons. Athanase Matti Shaba MATOKA, Archbishop of Babylon of the Syrians (IRAQ) - H. Exc. Mons. Denys Antoine CHAHDA, Archbishop of Alep of the Syrians (SYRIA)

The summaries of the interventions are published below:

- H. Em. Card. William Joseph LEVADA, Prefect of the Congregation for the Doctrine of the Faith (VATICAN CITY)

My intervention will focus on the notion of the living Tradition of the Church as taught in the Constitution on Divine Revelation Dei Verbum of the Second Vatican Council, and on the understanding of the role of the Pope in the Apostolic Tradition, with reference to no. 78 of the Instrumentum laboris. In Dei Verbum n. 9, the Council taught that “the Tradition that comes from the Apostles makes progress in the Church with the help of the Holy Spirit. There is a growth of insight into the realities and words that are passed on.” As Blessed , beatified in England last month, reminds us, this living Tradition knows a true development of doctrine in order to respond to new questions raised throughout the two millennia of the Church's history as the Communion of the Lord's disciples. Cardinal Newman, through his study of the Fathers of the Patristic age and of the first Ecumenical Councils, found precisely the living Tradition that led him to embrace the fullness of faith in the Catholic Church. Examples of this development have not been absent from our discussions at this Synod: Think of the Declaration Nostra Aetate, which provides a new basis for today's relations with Jews and Muslims. Think too about the Synod discussion's references to religious liberty and freedom of conscience, which take their queue from the Council' s Declaration Dignitatis humanae. Pope Benedict XVI has made his own contribution to this ongoing development with his many interventions on behalf of the necessary interaction of faith and reason in political and public discourse, arguing with conviction that the secular or “lay” modern state needs the important voice of religion to ensure its ethical compass. In his insightful application of the teachings of Vatican II, he has insisted on the need for continuity with the Tradition as the condition of a true and faithful understanding of the Council's teaching, and hence of the development of doctrine. These observations can be helpful when we consider the Church's teaching about the Roman Pontiff, the Bishop of Rome. This doctrine too has undergone a unique trajectory of development since Jesus proclaimed “You are Peter, and on this rock I will build my Church” (Mt 16:18). Several Synod Fathers have made reference to the citation from the SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 4

1995 Encyclical Letter Ut unum sint, about which the lnstrumentum laboris says, “Pope John Paul II voiced the responsibility of seeking to 'find a way of exercising the primacy which, while in no way renouncing what is essential to its mission' and keeping in mind the dual Latin and Eastern canonical tradition, would nonetheless be 'open to a new situation'.” (n. 78) Subsequently the Congregation for the Doctrine of the Faith sponsored a theological symposium to consider in greater detail those aspects of the papacy that are essential to the faith of the Church. In addition to publishing the acts of this symposium, the Congregation also issued its 1998 document on the question, called The in the Mystery of the Church. More recently our Congregation has been considering a convocation of the Doctrinal Commissions of the Synods and Episcopal Conferences of the Eastern and Oriental Churches sui iuris to discuss doctrinal issues of mutual concern. In this context I would envision a useful study and exchange of views about how the ministry of the Successor of Peter, with its essential doctrinal characteristics, could be exercised in different ways, according to the diverse needs of times and places. This remains a chapter of ecclesiology to be further explored and completed. Such theological reflection, however, does not supplant the vital testimony of the Catholics of the Middle East to their Orthodox and Muslim brethren about how Church doctrine develops in the living Apostolic Tradition, guided by Christ's gift of the Holy Spirit to the Church's Magisterium in every age. This Magisterium necessarily includes the role of the Pope as head of the Apostolic College of Bishops, together with Christ's commission to confirm his brethren in the unity of faith (cf. Lk 22:32) so that “all may be one” (Jn 17:21).

[00166-02.03] [IN106] [Original text: English]

- H. Exc. Mons. Krikor-Okosdinos COUSSA, Bishop of Alexandria of the Armenians (ARAB REPUBLIC OF EGYPT)

Prayer “It is through him, by faith, that we have been admitted into God's favor in which we are living, and look forward exultantly to God's glory. Not only that; let us exult, too, in our hardships, understanding that hardship develops perseverance, and perseverance develops a tested character, something that gives us hope, and a hope which will not let us down, because the love of God has been poured into our hearts by the Holy Spirit which has been given to us” (Rom 5:2/5). Most Holy Father , Beatitudes and Eminences, Brother priests, monks, sisters and lay persons, in my intervention I deal with numbers 120-123 that speak about hope. “Be joyful in hope (your hope), persevere in hardship; keep praying regularly” (cf Rom 12:12). In the joy of hope, perseverance in hardship and regular prayer, we share the experiences and the reflection on our commitment within our Churches on the patrimonial, cultural, historical, theological, liturgical and spiritual levels in a distinct way, a commitment that derives from our liturgical traditions because we are asked to make of this variety a means to enrich our different societies and to strengthen the unity of the Church of Christ and to witness faith, hope and salvation. SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 5

Abraham walked in this region of the world, our father in faith, and with him all his descendants. It is in Abraham that all Christians are called to answer God’s plea and abandon themselves to him to target true life. In this land God achieved the plan of His love, He sent His only Son, Jesus the Nazarene, to save the world and to gather the dispersed. In Christ all the divine promises were realized, achieving victory over death and confirming hope in us. Therefore it is from the Orient that the light of the Gospel has risen. From the Orient the renaissance of evangelization and the mission sprung forth. This is why this mission showed us how to build our churches and convents, our homes, our schools and our institutions on men and the sun and the wind. We do not live in isolated caves or tunnels so that all men, whatever their religion or culture, can clearly see what we are doing. Our windows are large and made of transparent glass, “and light shines in darkness” (Jn 1:5). Our witness and our communion are realized through this task in the land where divine providence wanted us to live and achieve our vocation, our faith and our mission. This reason is subjected to the strongest and the greatest dangers. She wavers therefore between war and peace and in her also we can look for a new form of international relationships that is more respectful of the rights of man, of peoples and of their freedom. Cohabitation wins over all disputes for the encounter of each with the other, with the Muslims and with the Jews as well. Sometimes we feel threatened by fear, by despair and by persecution, and we forget that our Christian presence is linked to the dimension of our faith and its depth. The fundamental challenge for us is to realize ourselves as witnesses of the Redemptoris hominis in our lives, through our words and our actions in front of our non-Christian brothers. From there we ask ourselves: what meaning does this Orient have if we are absent? My intervention is a message of hope addressed to the Christians so that they may see in the East the source of the hope of Christ who was born, crucified and rose again there. The weapon of Christianity is not built in factories and does not come out of the earth taking on a form, a shape or any sort of color. The weapon of Christianity is charity. This consists in raising bridges between man and his fellow man, so that there is neither near nor far. And if man can discover this weapon, he discovers himself and thereby knows his position. And when he knows, he loves, when he loves, he gives, and when he gives, he is reassured, and when he is reassured, he is stabilized, and when he is stabilized, he is exempt of all vice and pestilence. Our hope is to live in peace. Let us therefore hold out our hands to Muslims and to Jews with a Christian hope and new life. Let us say to the Jews: stop killing the innocents and do not forget what you are told in the Talmud: in each man I see God. Let us hold our hands out to our Muslim brothers in the hope for a cohabitation that allows the building of one nation, one society held up by charity, fraternity, understanding and dialogue. The Church announces charity and fights against iniquity and fanaticism. She spreads education and does not work for herself but rather for the glory of God the supreme and confirmed hope. We expect from this Synod that we manage to achieve the wish which is to continue our work in favor of that longed-for hope despite the trials and tribulations that surround us, SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 6 so that witness and communion can only mature in the calamities and vicissitudes whose fruit is charity.

[00167-02.01] [IN107] [Original text: Arabic]

- H. Exc. Mons. Yasser AYYASH, Archbishop of Petra and Philadelphia in Arabia of the Greek-Melkites (JORDAN)

First of all we express our most sincere gratitude to His Holiness Pope Benedict XVI, who has brought us together in this special Synod on the Catholic Church in the Middle East: communion and witness. A Synod that looks like a special blessing for the Catholic Church and for Christians in the Middle East. A Synod in which the Fathers of the Church are gathered to study, pray and realize the aspirations of the faithful. With my intervention I would like to direct your attention to issues relating to the theme of the Catholic Church and to Christians in general in Jordan. In spite of the current situation of the countries in the Middle East, especially in Palestine, Jordan, under the leadership of His Majesty King Abdullah II Bin Al Hussein, they enjoy peace, serenity, stability and moderation. These realities help us to truly give witness to Christ. In Jordan, we remember the two historic visits of Pope John Paul II and of Pope Benedict XVI, and the warm welcome reserved for them in Jordan and in the Holy Land. We thank Pope Benedict XVI for his love and his special attention to the Church in the Middle East, inviting the faithful to witness even more to their faith in their countries, and persevere in the Holy Land, land of love and peace. Our Christian witness is expressed through: 1. The schools, the hospitals and the charities which provide their service in love, without any discrimination and on equal terms, to Christians and Muslims, in education, ethics and science. 2. We celebrate our prayers and our rites fully in our churches and parishes without any difficulty. In addition, within the law, we can buy and build churches, schools and other buildings. 3. For more than forty years Christians have celebrated Easter according to the Eastern calendar and Christmas according to the Western calendar, all together, Catholics and non-Catholics. 4. Catechesis is taught in Christian schools and some private schools, but not in official schools although several attempts have been made to that effect. There is more than one scholastic curriculum. Ideally there should be a unified curriculum for the faithful of the Catholic Church and preferably for all Christians. 5. Christians are actively involved in daily life in its diverse areas. Their role is effective, strong and well recognized. 6. Emigration continues to be a serious problem with implications both positive and negative. Emigration is both internal and oriented towards the countries of the diaspora, not to mention the immigrants who arrive in Jordan for work or because of recurring wars. The local Church has conducted humanitarian and pastoral ministry according to its capabilities. The reasons for emigration are varied: political, security, economic, the search for a better future ... However, it is rare to hear the reason cited as “religious persecution”. 7. There is no official Islamic-Christian dialogue at a national level. For this purpose meetings are held regularly between Jordan and the Holy See. We hope that the SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 7

Council of Churches in the Middle East may overcome the difficult test faced, in the service of Christian unity and witness. 8. There are several cases of apostasy against the Islamic religion. There are many reasons and in no way related to faith. There are few cases of apostasy against the Christian religion. 9. More mutual cooperation, unification of common efforts and genuine charity will give us the courage and strength for our witness to bear fruit, give glory to God and take root in the Christian’s land and in his faith. Thank you.

[00168-02.03] [IN108] [Original text: Arabic]

- H. Exc. Mons. Mansour HOBEIKA, Bishop of Zahlé of the Maronites (LEBANON)

The focus of my intervention is on purely practical questions, in view of practical solutions, as our faithful are hoping for. Since Christians have been massively emigrating from the Near East, willingly or unwillingly, their problem is not simply the practice of certain rights, but the rejoicing in the right to live in their homeland. The goal of the Synod should be in the first place to help them maintain this right. A plea should be made for them to the great powers, in the name of human rights, and for the countries in which they live, in the name of Islam. Our young are usually forced to travel abroad to earn a living. The Church in Lebanon, which has already done a lot, must mobilize itself more to alleviate the acuity of this crisis. The solution could be in giving the young plots of land in the form of emphyteutic bail of 99 years. On these lots, the young persons could build their houses, factories, any kind of commercial project. Lebanon is considered the school of the Middle East, the University of the Middle East and the hospital of the Middle East. It has always been that this private section, held mainly by the Church, is very expensive. The Church, especially interested in encouraging births could commit with its institutions to lighten teaching fees for the third and fourth child in the same family, by creating an aid fund for this purpose; or also by re-claiming from the State with greater insistence to take from the public budget, fully or just a part of the expenses for private schooling. On the other hand, as to what concerns the hospitals, we will need to find for families insurance policies that cost less from insurance companies officially recognized by the Church or managed directly by her. Concerning job opportunities for the young people, a sine qua non condition to keep them in Lebanon, we need to mobilize the Christian Diaspora of Lebanese origin in the entire world and encourage them to invest in Lebanon to create jobs. Certain bad political choices have caused waves of emigration that could have been avoided. For these errors not to be repeated ever again, the ecclesiastical authorities could play a greater role together to stop such unduly risky positions in being taken. These measures, as modest as they are, would certainly contribute to reinforcing the Christian presence in Lebanon and elsewhere, to increase the resilience of families in the difficult economic conjunctures and to encourage the young persons to get married and to build families.

[00169-02.02] [IN109] [Original text: French]

SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 8

- Chrbp. Yusuf SA_, Patriarchal Exarch of Antioch of the Syrians (TURKEY)

I am honored, as of the confession of the Syrian Catholics in Turkey, to present the reality of the situation of our Church and of the children of our confession, which consists of approximately 1,500 people in the city of Istanbul, including her children from the city of Mardin, formerly a patriarchal see until the end of , and from Diarbakar, and from Edessa and Escandarun and from the mountains of Tur Abdin and from Antioch. To this number must be added at least 300 people scattered in different regions who came here from Iraq, after the Iran-Iraq war of 1980. Up to now they have arrived and departed for the countries of the diaspora. And since our children are newcomers to the city of Istanbul, in search of wellbeing and security, we managed to have, with the support of the Latin Church, a church and a home in the convent of the Jesuits, after arranging with the Turkish State to have it for a period of 99 years. In this way we can carry out all our religious duties and pastoral care towards our children, through the activities centered on catechesis, the various and the charitable pastoral commission that takes care of the needy and especially of displaced Iraqis. In addition, we continue to take care of our churches and take care of their property in Mardin, the former patriarchal see, although with great difficulty because we can use its revenue solely for the purpose of renovation and repair and that does not help, because of the slenderness of this income and that the funds remain trapped in the coffers of the state. Recently we have recovered the church in the city of Escandarun, and it was inaugurated by our Patriarch after the martyrdom of the city’s Bishop Padovese. We cooperate for the good of all, in the city of Istanbul with all the Catholic confessions of the Latins, Armenian Catholics, Chaldeans, in accordance with the Catholic Bishops’ Conference in which I serve as President of the Commission of Ecumenical and Interreligious Dialogue. And our relationship with the Patriarchate of Fanar and the confession of the Armenian Orthodox and Syrian Orthodox. This is what led to the Ecumenical Patriarch Bartholomew to bestow on me a Cross of the Good Shepherd as a sign of appreciation and encouragement for our fruitful cooperation. We ask your prayers for the stability of our mission and for its progress.

[00170-02.03] [IN110] [Original text: Arabic]

- H. Exc. Mons. Angelo AMATO, S.D.B., Titular Archbishop of Sila, Prefect of the Congregation for the Causes of Saints (VATICAN CITY)

Jesus invited one and all of his disciples to holiness of life: “Be perfect, just as your heavenly Father is perfect” (Mt 5:48). The Apostle Paul encouraged Christians to be, in Christ, “be holy and faultless in love” (cf. Eph. 1:4). The Second Ecumenical Vatican Council called the faithful to the universal vocation of holiness: “In the Church, everyone whether belonging to the hierarchy, or being cared for by it, is called to holiness, according to the saying of the Apostle: ‘For this is the will of God, your sanctification’ (l Ts 4:3)” (LG 39). The sanctity of the faithful is a gift of the Holy Spirit, Divine trinitarian love, in the one, holy, Catholic and Apostolic Church. From the beginning of Christianity, the saints, and martyrs, have been numerous in the Eastern Church. In the last year, the two most recent in the Middle East have occurred SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 9 respectively in Nazareth and in Kfifan in Lebanon. In Nazareth, on 21 November 2009, Sister Marie-Alphonsine Danil Ghattas was beatified, a native of Jerusalem and founder of the entirely Arab Congregation of the Sisters of the Rosary, apostolically active in many places in the Middle East. In Kfifan, north of Beirut, Br. Estefan Nehme was beatified on 27 June, a professed religious of the Lebanese Maronite Order. The faithful who participated at the of Br. Estefan numbered more than 100,000. Other than witnesses to the faith and of the communion within the Church, the blesseds and the saints have a triple function. First and foremost are the authors of an authentic inculturation of the Gospel: their existence demonstrates that it is possible to be perfect disciples of Christ in their land and in their culture. In the second place, they are witnesses to a victorious interreligious dialogue: in fact their lives are characterized by the heroic exercise of charity, the true universal language of humanity, understood and appreciated by all, even by non-Christians. In the third place, they are credible missionaries of the Gospel of Jesus Christ, in that they live in harmony between word and action.

[00171-02.02] [IN111] [Original text: Italian]

- Rev. Mons. Mikaël MOURADIAN, Patriarchal Vicar for the Patriarchal Clergy Institute of Bzommar (LEBANON)

It is true that the Middle East is the Holy Land and the land of saints, this has been demonstrated by the canonizations and beatifications that have taken place in these last years, Mar Charbel, Naamat Allah al Hardini, Rafka, Abouna Yaacoub, Ignace Maolyan, Al Akh Stephan...but this should not cloud our vision to the truth about the Middle East, a crisis of vocations has also been noted. The most significant proof of this was a survey taken during a formation session for religious persons, 129 religious men and women participated. They answered the following question: What are the causes for the decrease in religious vocations, what are the short, mid, and long-term consequences, and the possible solutions? Here is a synthesis of their answers: 1. Primary causes: The decline in the birth rate in Christian families. Material and moral problems which families must face. A crisis of values. Difficulty in committing to the long term. The emancipation of women. Crisis of faith. Counter-witness by consecrated persons. 2. Possible solutions: Support the family. Educate them in true values. Consecrated persons witness sincerely to their faithfulness to Christ and to their ...Ensure a proper discernment of vocations. See to the proper spiritual guidance in vocations. Obtain appropriate initial and permanent formation. In analyzing these responses, one can see that these 129 religious men and women, both in the causes for the decline in religious vocations and in the possible solutions, have given priority to the family. Because the family is the core of society. It is in the family that a person receives his first human and religious education. It is also in the believing and practicing family that vocations are born. “Knowing that marriage and the family constitute one of the most precious of human values, the Church wishes to speak and offer her help to those who are already aware of the value of marriage and the family and seek to live it faithfully, to those who are SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 10 uncertain and anxious and searching for the truth, and to those who are unjustly impeded from living freely their family lives” (Familiaris Consortio n.1). Whoever says “pastoral care of vocations” also says “Familial pastoral care”. I find that the Instrumentum Laboris has not given the family the priority it deserves, and this is why I suggest that in the “Nuntio” this be taken into consideration.

[00172-02.03] [IN112] [Original text: French]

- H. Exc. Mons. Joseph SOUEIF, Archbishop of Cyprus of the Maronites (CYPRUS)

The Synod for the Middle East is a space for renewing within the Church the experience of communion and witness “so that the world may believe” (Jn 17:21). Communion in fact is the starting point of the existence of the community of the faithful; it is reinforced and develops in the personal meeting with the Lord Jesus, in his Word and in the Eucharist; from here to the witness of life in collaboration, a strategic choice today. With sincerity, humility, responsibility and love we want to remove the negative elements that obstruct communion; ecumenism will be the most important pastoral methodology; and with the love of Christ we will move to the dialogue of life and respect the theological dialogue that is the work of the Spirit. We need to believe in the force of the presence in the Middle East: a presence that is qualitative, dynamic, missionary and diaconal, which has always been that and will always remain so in the East and the West. We need to believe that only God is the Lord of history and times: let’s pay attention to his plan. There are challenges: the political situation, conflicts, the problem of religious freedom and freedom of conscience; the Church is a guarantor of liberty; that is why her presence is an advantage not just for Christians themselves but for everyone, in particular for those who believe in human and spiritual values, and who meet directly or indirectly with the behavior of the Church. Therefore the presence of Christians is really a sign, and it has to be supported at the level of the Universal Church and the international community, to confront with the popular majority, the socio-religious systems that go against the values of freedom, the values of dialogue and of meeting between different cultures. Today we are experiencing a real cultural conflict, a conflict of mentality, a conflict of approach and vision, even within religion itself and where Christianity has a lot to say and do, including offering a certain response; let’s take initiatives together to draw up educational and social plans that help change mentalities, that educate people to accept differences; human rights. The area is expecting a clear contribution from Christians to build the culture of forgiveness and peace. Our absence is a loss for us and for everyone; emigration should become missionary expansion, bringing the spirituality of the East through the liturgy which has powerful overtones in the lives of the faithful; and through different religious and human behavior that make of our families the yeast and salt within the great secularized societies. Immigration of Christians in the area is a prophetic sign of witness whose fruits none of us can be certain of. History teaches us that the first Christian Syriac communities went to India and China for human and social reasons and they brought faith with them. We ask our brothers to reinforce their act of solidarity; and we ask ourselves to make pastoral, spiritual and social projects that demonstrate communion and restore the faith of our people. SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 11

The experience of Cyprus, of my diocese, shows that religions can live together despite wounds: we Maronites have been living on the island since 1200 and our history has its saints and martyrs; with our fellow countrymen we are seeking peace in justice and love based on truth and freedom. We want all the churches and mosques to be open to everyone, that they be a space for meeting and forgiveness, a place of purification for memories. We Maronites want to go back to our villages, despite the difficulties. We want to bear witness in this island that is a bridge between East and West to the values of dialogue, cohabitation to build a culture of peace and love.

[00173-02.03] [IN113] [Original text: Italian]

- H. Exc. Mons. Cyril VASIL', S.I., Titular Archbishop of Ptolemais in Libya, Secretary of the Congregation for the Oriental Churches (VATICAN CITY)

In agreement with the Cardinal Prefect of the Congregation for the Oriental Churches His Eminence Leonardo Sandri, I would like to present to this assembly a number of considerations about some aspects of the life of the Churches in the Middle East from that special observatory that is our Congregation. The Holy Father Benedict XVI in his historic visit for the 90th anniversary of the foundation of the Congregation’s seat on 9 June 2007 pointed out some topics that should be focused on because of their importance and urgency: synodality, formation, migrations and ecumenism. Synodality has to do in a special way with the mechanism of the choice of candidates to the episcopacy. Checks on the suitability of the candidates should be carried out by the bishops and the Synod in a more appropriate manner than sometimes happens at present, in order to facilitate and speed up the process of Pontifical assent. Formation In the first place we have to constantly evaluate the current state of the formative and academic institutions for the level of cultural and spiritual formation that they offer. The difficulties that students encounter in their higher studies outside of the Eastern context, for example, in Rome, cannot be ignored and there is no point hiding them. We have to ask ourselves if the time has finally come to open a first cycle of Eastern theological studies here in Rome, in an Eastern theological faculty? The phenomenon of migrations Our Congregation is working towards the organization of Eastern ecclesiastical districts outside of their traditional territories. As regards the faithful who move from the Middle East, sometimes the “planetary” extension of the Patriarchs’ jurisdiction is claimed - as if this were a right and a universal solution to the problem of the pastoral for migrants. It should be remembered that between the claimed universal right and the detailed, justified request there is a great difference. Ecumenism Vatican Council II reminds Easterners of that specific mission they have been entrusted with [...]of promoting the unity of all Christians, especially the Eastern ones... with... scrupulous fidelity to the ancient oriental traditions. So as not to get stuck at the simpler and more visible questions, such as the style of clerical dress, we have to aspire to a greater knowledge and the observing of the more theological and pastoral elements. What is the situation in our Churches in the joint administration of all three of the sacraments of Christian initiation, Eucharistic communion to children, baptism by immersion - to mention just a few of the aspects SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 12 requested by current canon law and by the abovementioned Instruction of the Congregation for the Oriental Churches for the application of the liturgical prescriptions of the CCEO?

[00174-02.02] [IN114] [Original text: Italian]

- H. Exc. Mons. Joseph ABSI, S.M.S.P., Titular Archbishop of Tarsus of the Greek- Melkites, Auxiliary Bishop and Protosyncellus of Damascus of the Greek-Melkites (SYRIA)

Since the creation of the Episcopal Conferences of the Middle Eastern countries and the creation of the Council of the Catholic Patriarchs of the Middle East, we can see that understanding, mutual aid and cooperation have developed among the Eastern Catholic Churches. Despite all this, our Churches still need to be more open with each other. Rivalries between Eastern Catholic Churches or within the same Church are a source of weakening and false witness. Above all we believe in the division between institutions and actions. To reinforce their communion and their witness, our churches are invited to reflect on the following strategies: Adoption, at all levels, of an education that could favor openness, solidarity and common action. Sensitizing East Christian consciences so they be in the same boat and will face the same fate. They have to show an interest in each other. Meeting and mutual understanding are necessary. Towards this goal it would be positive for all the Episcopal Conferences of the various countries to all meet up from time to time. To allow and spread bi-ritualism in such a way that there will no longer be any untended parish, no matter what Church the parish belong to. We have noticed that the writers of the text use, almost always imperative expressions such as: “It is necessary”, “It is essential”, “It is evident”, “It is important”, “It is certain”, “It must be”, “We must”. We would like that, at the end of the Synod, what is necessary, essential, evident, important, certain and obligatory be transformed into action. Let us not leave the Synod without having taken the measures that would allow the achievement of these imperatives. Let us convert the imperatives into clear and well- defined strategies and form commissions to pursue their realization through adequate tactics.

[00175-02.01] [IN 11] [Original text: French] - H. Exc. Mons. Georges BAKAR, Titular Archbishop of Pelusium of the Greek- Melkites, Auxiliary Bishop and Protosyncellus of Antioch of the Greek-Melkites for Egypt and Sudan (ARAB REPUBLIC OF EGYPT)

Education based on freedom is a primary question to obtain harmonious co-existence in a society made up of a plurality of religions. This life in common by individuals and communities demands wisdom and perseverance. SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 13

This will never be a reality as long as all human beings, in enjoying their own freedom, do not respect others. We must accept the fact that our own freedom and the freedom of others go hand in hand. The formation of future generations must therefore be centered on the respect of beliefs and the faith of others, without forgetting the respect for the just needs of their conscience. This is essential for dialogue to be constructive and effective. This is when our effort will be a community one, in working together in all that unites us, moral principles as well as human values. At the level of principles and human values that we have in common, we recall, among others, the importance of being responsible for each other. We would insist on the quality of this individual and community responsibility, aimed at an authentic realization of the greater human family. Starting there, we admit the need for a new religious and human discourse, as well as a new teaching one in our educational institutions, thereby calling for openness towards others. All the religions work in view of the realization of man; their goal is to lead him on the right path of virtue and noble ethical principles. In our Christian life, one recommendation brings order to our relations: the one of mutual love. We have received a new commandment from the Lord: “love one another; you must love one another just as I have loved you” (Jn 13:34). At home, we work to form the new generations in our Catholic schools, which has reached the significant number of 168 schools, spread throughout Egypt. It must be pointed out that these educational institutions are open to Christians as well as to Muslims. These schools work with the consciousness that give an equilibrium to man in his faith and relationship with God, in the measure to which each is open to the other.

[00176-02.02] [IN116] [Original text: French]

- H. Exc. Mons. Simon ATALLAH, O.A.M., Bishop of Baalbek - Deir El-Ahmar of the Maronites (LEBANON)

The question of Christian unity, this testament of our Lord Jesus Christ has evolved greatly throughout the centuries. In fact, Church unity has endured many crises, doctrinal ones, ecclesiological ones, with political interference and human considerations. The 20th century was, on the other hand and happily so, the century of ecumenism par excellence. In fact, the great pastors of the Churches, Pope John XXIII and the Patriarch Athenagoras met and the obstacles were overcome. The gestures of love, of peace and of fraternity erased all the hatreds of the past centuries. on either side were revoked. Vatican II and the Movements, such as the Work of Mary for Christian Unity, also known as Focolari, and others have played an important role in the positive evolution of the movement of unity, wanted by the Lord. Will the 21st century, solemnly inaugurated by John Paul II, celebrating in the year 2000 the Jubilee of the Redemption of Humankind, continue the joyous ecumenical experiences of the 20th century or will it return into the obscure labyrinths of the 19th century or before that the 11th and 16th centuries? SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 14

The prayer for Christian unity should reflect a mentality and a vision. These last two should produce concrete ecumenical actions such as: 1. Going back to the needs of our vocation, which would allow us to free ourselves of all the complexes of feeling like a minority, and, as a result of this, of fear. In fact, because of our vocation, we cannot succumb to the temptation of feeling like a minority. In our Middle Eastern surroundings, we Christians, cannot speak about minority and majority. Christ did not tell we are a minority. He said to us: you are the leaven in the bread. From this perspective, we Christians, with Christ, are a majority. 2. The commitment to give an education of ecumenical culture to all our faithful, especially to our young people, in the parishes, in the of the institutes of monastic life, in the universities and the centers of Christian formation, etc. Conclusion: this education in ecumenism throws the door wide open to inter-religious dialogue, to projects which when achieved would build peace between peoples.

[00177-02.01] [IN117] [Original text: French]

- H. Exc. Mons. Jacques ISHAQ, Titular Archbishop of Nisibi of the Chaldeans, Curia Bishop of Babylon of the Chaldeans (IRAQ)

The goal of the cultural institutions and Catholic universities is the formation of witnesses of Jesus Christ, which is carried out admirably in the Middle East by dozens of theological universities, seminaries and institutes of religious sciences for catechesis. As an example I give you the Faculty of Theology and Philosophy of “Babel College” which is the only university of theology and philosophy affiliated with the Urbanian University in Iraq, which contains the faculty of philosophy and theology and two institutions of religious sciences for preparing catechists. This university is attended by seminarians of all the Churches in Iraq, that is, the Chaldean Church, the Syriac Catholic and Orthodox churches, the Assyrian Eastern Church, the Armenian Catholic and Orthodox Churches, novices of different religious congregations: Chaldeans, Syriacs, , Dominicans, , etc. The fruits of Babel College for the Churches of Iraq during the years 1991-2010 are the following: - 391students obtained diplomas in theology and philosophy; among them 126 students obtained baccalaureates in theology from the Urbanian University in Rome. - 344 students obtained diplomas in religious sciences, who had followed their courses for three years. Thus, Babel college provided 735 workers to work in the Lord’s field in Iraq, some of them even outside of Iraq.

[00184-02.04] [IN118] [Original text: French] SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 15

- H. Exc. Mons. Jean-Clément JEANBART, Archbishop of Alep of the Greek-Melkites (SYRIA)

Emigration is a universal phenomenon that finds its reasons for being and its downfalls in each society. The extraordinary means of communication make it so that men encounter one another more and more in their ideas and allow the flourishing of a culture of freedom of expression, which, in the most closed societies, actually paves a path to develop there a culture of freedom of personal choices and of acceptance of the other in his difference and of pluralism. Practically, I propose that we act on the following six axes: 1) Spread optimism among our faithful as to their future in their countries. Our countries are not lacking in goods and values. 2) Learn to live as friends with our Muslim brothers and to help them to open themselves to us through a well-articulated and diversified dialogue utilizing all available means. 3) To commit oneself to the public, political, cultural and social life of our countries which is susceptible to helping our faithful strengthen their attachment to their country and to their fellow citizens. 4) Offer to our young people with our speech, the minimum needed to allow them to live comfortably, to throw themselves into life and to take root in their countries for the foundation of a foyer. 5) It is a case of of accepting putting goods which are available to us at their service and we must also unite our efforts with different local communities and struggle to find the funds necessary for this wherever we can find them. 6) It would be very useful to establish a center of study and research for this and to work to deepen our reflection on the question in view of paving the path to follow and to find useful and productive strategies allowing the facing of the scourge of emigration and lessening the consequential evil.

[00181-02.06] [IN119] [Original text: French]

- H. Exc. Mons. Michel ABRASS, B.A., Titular Archbishop of Myra of the Greek- Melkites, Bishop of the Patriarchal Curia of Antioch of the Greek-Melkites (SYRIA)

As regards our problems in Lebanon, they are many as well as complex. Leaving aside political problems, we satisfy ourselves with pointing our finger at three problems, that is to say that of the formation of seminarians, ecclesiastical , and positive laity. Regarding the formation of seminarians, there is first of all the problem of choice; it is useless to go by the back roads, the majority currently choose the ecclesiastical “career” and not the vocation, and this is to attain an eminent place in society or for economic reasons. The confessional tribunals are of two different natures; some are State Tribunals, while others are an expression of the power of each community which designates its members. At the time of the application of the theory of the character of the laws, it was the Sunnite tribunals who applied the “Shari’a” of Abou Hanifa, making up the “Corpus Juris” of the , to which were added other laws voted by the Parliament or promulgated by “Irada Sannia”, that is by Rescript or Imperial Edict. This first SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 16 phenomenon was subsequently developed, especially after the “Gülhane Edict” promulgated in 1836. It is of this “Law” that the State Tribunals became the “zealous applicants”. The problems of choice of “regime” applicable to Lebanon, presents itself with acuity to today’s laity; in fact, many lay persons ask themselves what will become of their life if they declare themselves as Christians, without shading their position with a measure of laity, depending on the degree of emancipation of their non-Christian interlocutor, often of the Muslim religion in the Middle East. These Christians need a “certain positive laicity”. Where do they go to find it? Presently, our “lay flock” denies itself; it is a matter of their giving a legitimacy that the only ones with power to give it are the Ecclesiastics provided that it had been acquired by their statutes. We think that Christians who so desire should be authorized to adopt lay statute, without betraying the or the teachings of the Churches, keeping in mind that one is not in a solely Christian land.

[00183-02.03] [IN120] [Original text: French]

- H. Exc. Mons. Kurt KOCH, Archbishop-Bishop Emeritus of Basel, President of the Pontifical Council for the Promotion of Christian Unity (VATICAN CITY)

Communion and witness: appearing in the title for the Synod of Bishops are two key concepts of Christian ecumenism, making reference to two anniversaries celebrated this year. In Edinburgh, , which our Holy Father, Pope Benedict XVI, visited in September, the first World Mission Conference took place 100 years ago. Its primary purpose was to become aware of a scandal, to remedy: the inherent scandal in the fact that many Churches and Christian communities competed in their mission, thereby harming the credibility of the announcement of the Gospel of Jesus, especially in the most distant continents. From that moment, ecumenism and mission became twin sisters, called to rely on each other. This pair also correspond to the will of Jesus, who prayed for unity “so that the world may believe it was you who sent me” (Jn 17:21). In Jesus’ eyes, authentic ecumenical unity is not an end in itself , but rather is placed at the service of the credible announcement of the one Gospel of Jesus Christ in today’s world. Our witness must therefore have an ecumenical tone, so that its melody is not discordant but musical. And this tone must be perceptible every day, a renewed growth of which is essential, or rather in the one faith, that operates in love and through love. Fifty years ago the Secretariat was established, today the Pontifical Council, for the Promotion of Unity of Christians. Still now it has a duty to serve an ecumenical objective of visible unity within the faith, in the sacraments and in the ecclesial ministry. Here the second key concept, comes to the fore, that is communion, rooted in the Trinitarian mystery of God, as John emphasized in his first letter with these significant words: “We are declaring to you what we have seen and heard, so that you too may share our life. Our life is shared with the Father and with his Son Jesus Christ” (I Jn 1:3). The decisive point of departure of every communion is the meeting with Jesus Christ as Son of God incarnate. From this meeting springs the communion between human beings, founded SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 17 on the communion with the Triune God. The ecclesial communion is therefore based on a Trinitarian communion: the Church is an icon of the Trinity. From what has already been said emerges the link between two realities, between communion and witness: our witness has as its content the mystery of God, that is revealed to us in his Logos just as He is and lives within himself. But this witness may only be credible in today’s world if the life of communion and the passionate pursuit of a broader communion become the same visible icons of the divine mystery or, as Paul says, “letters of recommendation”: “You yourselves are our letter, written in our hearts, that everyone can read and understand” (2 Cor 3:2). Ecumenism may therefore be understood as a process in which ecclesial life grows towards communion: that means that the communion of life of the true Church becomes a concrete witness and radiates in a fuller ecumenical communion. At this Synod communion and witness also demand an ecumenical declination, which we expect most of all from the Oriental Churches in the Middle East. In fact they are called in a particular way to breathe with two lungs. Hence I wish to conclude with this invitation full of hope: help us all and the universal Church to breathe like this, ecumenically!

[00178-02.03] [IN121] [Original text: Italian]

- H. Exc. Mons. Emmanuel DABBAGHIAN, Archbishop of Babylon of the Armenians (IRAQ)

I ask that you consider all the problems of the Middle East as “signs of the times” wished for and allowed by the Lord. The Lord said: And yet not one [sparrow] falls to the ground without your Father knowing. Why, every hair on your head has been counted. So there is no need to be afraid; you are worth more than many sparrows. Saint Paul said that the Good Lord makes all profit return to those who love Him. Here are some examples of the signs of the times. 1. We have heard about the problems of the Holy Land, emigration, the Israeli- Palestinian conflict, injustice, the lack of respect for human rights, etc... But all this was allowed by the Lord for even deeper reasons. Because the Holy Land is a country of pilgrimage, and is where the Lord revealed himself and lived among us (Jn 1:14). The Lord wishes to be visited, loved, consulted... And since the pilgrimage is an answer to the spiritual need of man just as in the Vatican, even if there are no inhabitants, the Vatican is always peopled by pilgrims. Even more so the Holy Land which possesses this unique and divine sanctuary must be filled with pilgrims. Therefore I propose to the Eminent Synodal Fathers to ask all the Bishops of the whole world (Eastern and Western) through the Holy Father, who has the authority and the charism, to take charge (of those he is able to) to organize each of them in an annual pilgrimage, establishing for each bishop a fixed date, so that all the days of the year are occupied, and the Holy Land will be peopled by pilgrims, who, after having being enriched by the Lord’s graces become in turn like the “Samaritan” of the witnesses of Christ. Let us point out again that the influx of pilgrims to the Holy Land would convince the inhabitants who have emigrated to return to their homeland. 2. It remains a sign of the times the emigration of part of our faithful to Europe, to America, to revive their faith. SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 18

It remains a sign of the times the emigration of millions of migrants to the Gulf who demand our spiritual help. And to conclude, we should remember that the Risen One said: make disciples of all nations (Sunnites, Shiites and Jews) and fill your church with people. I thank the Lord because the multitude of Synodal Fathers are of one heart, one soul, and because they are the successors of the Apostles, surely they will change the world, despite the many difficulties. Thank you.

[00179-02.01] [IN122] [Original text: French] SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 19

- H. Exc. Mons. Athanase Matti Shaba MATOKA, Archbishop of Babylon of the Syrians (IRAQ)

Iraq, land of , land of civilizations, where Abraham was born, where Ur, Babel, and Niniveh are, land of holy scripture, land of faith and of martyrs... Since Christianity spread there, realized despite the persecution by the Persians throughout the centuries , the blood of martyrs flowed and the Islamic influence covered it. Today and since the Revolution of Abd el Karim Kassem, Iraq does not cease living a situation of instability of trials and wars. The last being the American occupation. Christians have always had their part in the sacrifices and tribulations: with the martyrs in the wars and all sorts of different hardships. Since the year 2003, Christians are the victims of a killing situation, which has provoked a great emigration from Iraq.. Even if there are no definite statistics, however the indicators underline that half the Christians have abandoned Iraq and that without a doubt there are only about 400,000 Christians left of the 800,000 that lived there. The invasion of Iraq by America and its allies brought to Iraq in general, and especially to its Christians, destruction and ruin on all levels. Churches were blown up, bishops and priests and lay persons were massacred, many were the victims of aggression. Doctors and businessmen were kidnapped, others were threatened, storage places and homes were pillaged... Perhaps the acuity with which Christianity was targeted has been lightened during the last two years, but there still is the fear of the unknown, insecurity and instability, as well as the continuation of emigration, which always makes this question arise: what is the future of Christian existence in this country should this situation continue, more so because the civil authorities are so weak. The tears are continuous between the different religious and political composing elements, as well as external influence by external powers, especially neighboring countries. Seven years have passed and Christianity is still bleeding. Where is the world conscience? All the world remains a spectator before what is happening in Iraq, especially with regards to Christians. We want to sound the alarm. We ask the question of the great powers: is it true what is said that there is a plan to empty the Middle East of Christians and that Iraq is one of the victims? I think this Synod should study this subject with attention and should see what can be decided in writing to reach a solution for the situation existing in the Middle East.

[00187-02.02] [IN123] [Original text: Arabic]

- H. Exc. Mons. Denys Antoine CHAHDA, Archbishop of Alep of the Syrians (SYRIA)

The society in which we live, in this century of complete globalization, is a society for the major part, materialistic, ignoring God and all that which is spiritual, instilling in men that they can find their happiness in money, power and in all sorts of pleasures. The universal Church in all its components - and thereby the Churches of the Middle East - is touched by this spirit of the world. She has lost some of her power to attract men. This is why, I call the Synod Fathers’ attention to insist before everything on the spirit of renewal of all those baptized: 1. The renewal of our Church and of our Churches in Spirit: SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 20

A return of all the baptized to the Lord through a detachment from the spirit of the world and through a zeal in proclaiming the Good News in love and respect of those that do not share our faith. We are all invited without exception to follow the example of : “A voice of one that cries in the desert, ‘Prepare a way for the Lord, make his paths straight’. ” (Mt 3:3). We are invited to be true missionaries that nourish themselves on the Word of God. 2. Unity of all the Churches: Christ asks all the baptized to be united like he and his Father are One. He asks for this unity from his disciples so that they would be a sign that draws men to recognise his Father and to have faith in him. He wanted their unity to be a sign for the nations, and “Signum inter Gentes” a light that attracts the men to His Father and invites them to believe in Him. Because the division in the Church is an infidelity to its founder and a scandal for those who do not believe in Jesus. I think that what separates us from our Orthodox Brothers is the understanding of the Primacy of Peter. It’s up to the theologians to find a new interpretation. Why not reach a unity in faith, but in diversity? The Synod of Jerusalem in 49 could be a key to finding a solution to the division of the Churches. What is important is to listen to the Spirit... Then, renewed by the spirit, united in faith, the Church will be “significant”, will be a “Signe inter Gentes”, and will attract men to her to become part of the Kingdom of God.

[00188-02.02] [IN124] [Original text: French]

SECOND GENERAL CONGREGATION (MONDAY, 11 OCTOBER 2010 - AFTERNOON) - CONTINUATION

The following Synod Father intervened during the Second General Congregation:

- H. Exc. Mons. Clément-Joseph HANNOUCHE, Bishop of Cairo of the Syrians, Protosyncellus of the Syro-Catholic Church in Sudan (ARAB REPUBLIC OF EGYPT)

The summary of the intervention is published below:

- H. Exc. Mons. Clément-Joseph HANNOUCHE, Bishop of Cairo of the Syrians, Protosyncellus of the Syro-Catholic Church in Sudan (ARAB REPUBLIC OF EGYPT)

The world progresses and develops at great speed thanks to modern scientific technology. This progress has produced the phenomenon of opening that has brought the world towards strong contradictory tensions: progress and underdevelopment, acceptance and rejection. As for the Middle East: it was neither ready nor prepared to deal with this revolution. This has caused many problems in family life, many failures, along with a turning away from the faith; the existence of a conflict in man between faith and the world today. The Church has discovered that the problem commences with the family where the children are not oriented in a life of prayer, nor in regular participation in church, nor in ecclesial activities. But, on the contrary, families sow in them the desire for a quick profit - and at all costs - the quest for a luxurious life accompanied by the loss of Christian moral values. SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 21

For this reason, the Church has gone in search of lost sheep, with patience and perseverance, full of love. Encourage and accept the participation of the lay faithful, because they contribute to the work in the field of the Lord.

[00028-02.03] [IN007] [Original text: Arabic]

CONCERT IN HONOUR OF THE HOLY FATHER

The “Messa da ” by Giuseppe Verdi will be performed during the Symphony Concert scheduled in the program for the Special Assembly for the Middle East of the Synod of Bishops. The concert will take place Saturday, 16 October 2010, at 6:00 pm, in the Paul VI Hall in the Vatican, in the presence of the Holy Father Benedict XVI. Conductor Enoch zu Guttenberg will direct the “Chorgemeinschaft Neubeuern” choir and the “Die Klang Vherwaultung” orchestra. Soprano Susanne Bernhard, mezzo-soprano Gerhild Romberger, tenor Reto Rosin and bass Yorck Felix Speer will also sing for the Holy Father . The sacred musical was composed in 1874 and offered by Verdi to the city of Milan. The Requiem was performed on the occasion of the first anniversary of the death of Alessandro Manzoni, on 22 May 1874, in St Mark’s Church in Milan. Its success was enormous and the composition’s fame went well beyond the country’s borders. In 1875 Verdi made a revision to the “Liber scriptus”, substituting the movement by the chorus with an aria by the mezzo-soprano.

[00180-02.02] [NNNNN] [Original text: Italian] SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 22

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: [email protected] SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 23

EDITOR: [ISTU] FOTOCOPIATORE: ANDREA - ENRICO - FRANCESCO - GIANLUCA ORARIO CHIAMATE EDITORS: ORARIO CHIAMATE FOTOCOPIATORI:

ISTRUZIONI PER LA DUPLICAZIONE E LA DISTRIBUZIONE EDIZIONE INGLESE - 02

DISTRIBUZIONE: IMMEDIATA - ALLA FINE DEL BRIEFING - EMBARGO DATA-ORA-ISTRUZIONI NEL CASO DI EMBARGO: NNNN

VERIFICA TELEFONICA DELLA STAMPA IN REMOTE - Eseguita la stampa sulla P30 (o se non funziona, sulla P29 o P34) l’Editor avvisa telefonicamente il reparto fotocopiatori (417 o 416) oppure il bancone presso l’ingresso (429 o 428 o 426) in Sala Stampa. - Il fotocopiatore deve chiamare l’utenza telefonica corrispondente al codice personale dell’Editor (in alto di questa pagina, dopo l’intestazione) che ha eseguito la stampa. - Se questa chiamata ritarda, l’Editor Capo deve rintracciare i fotocopiatori. - Le chiamate vanno annotate (da ambedue le parti) su questa pagina. - La verifica telefonica della stampa in remote consiste in: 1. La verifica dell’impaginazione (il fotocopiatore legge il numero di questa pagina e chiede conferma; l’Editor verifica e conferma; se i numeri non corrispondono, esegue un veloce controllo e stampa in remote una nuova copia, con successivo nuova verifica); 2. La verifica delle istruzioni per la distribuzione (il fotocopiatore legge l’istruzione per la distribuzione e chiede conferma; l’Editor verifica sull’Ordine Bollettino e conferma oppure comunica la correzione (che Editor e fotocopiatore annotano su questa pagina). - Prima della duplicazione va scartata questa pagina (da conservare nella cartella, davanti alla copertina del Bollettino, visto che serve per successive annotazioni, di ristampe, ecc.).

CODICI PERSONALI E UTENZE TELEFONICHE DEGLI EDITORS VAMA Marco VAN BRANTEGEM (Editor Capo) 441 LOMA Maria LOMBARDI 443 ISTU Tullia ISERNIA 427 HAGI Giulia HALABI 442 HAAM Amal HAZEEN (Editor Bollettino arabo) 82045 DICR Cristina DI MARCO 440 SCSA Salvatore SCOLOZZI 438

SYNODUS EPISCOPORUM - Bulletin 14 - 15.10.2010 - 24

Serva ordinem et ordo servabit te

[B14-02.03] SYNODUS EPISCOPORUM BULLETIN

HOLY SEE PRESS OFFICE 16.10.2010 English edition 15

SUMMARY

- TENTH GENERAL CONGREGATION (SATURDAY, 16 OCTOBER 2010 - MORN- ING) - NINTH GENERAL CONGREGATION (FRIDAY, 15 OCTOBER 2010 - AFTERNOON) - CONTINUATION - ERRATA CORRIGE

TENTH GENERAL CONGREGATION (SATURDAY, 16 OCTOBER 2010 - MORNING)

- PRESENTATION OF THE SCHEME OF THE MESSAGE - DISCUSSION ON THE SCHEME OF THE MESSAGE - SUFFRAGATIO PRO CONSILIO (I)

Today at 9:00, Saturday, 16 October 2010, optional memorial of St. Hedwig, Duchess of Silesia and , religious, and St. Margaret Mary Alacoque, virgin, with the chant of the Third Hour, the Tenth General Congregation began, for the presentation of the Scheme of the Message, for discussion on the Message and for the First Voting of the Special Council for Africa of the General Secretariat of the Synod of Bishops.

The Acting President Delegate H.B. Ignace Youssef III YOUNAN, Patriarch of Antioch of Syrians (LEBANON).

At this General Congregation, which ended at 12.30 am with the prayer Angelus Domini, 162 Fathers were present.

PRESENTATION OF THE SCHEME OF THE MESSAGE

At the opening of the Tenth General Congregation intervened, the President of the Commission for the Message H. Exc. Mons. Cyrille Salim BUSTROS, S.M.S.P., Archbishop of Newton of the Greek-Melkites (UNITED STATES OF AMERICA) and the Vice President H. Exc. Mons. William Hanna SHOMALI, Titular Bishop of Lydda, Auxiliary Bishop of Jerusalem of the Latins (JERUSALEM) , for the reading in french of the draft of the Message (Nuntius), drawn in french and arabe.

At Synodal assemblies, it has been the practice to publish a Nuntius (Message) addressed to the People of God, particularly to the various categories of persons directly associated with the Synod’s topic. Pastoral in nature, the Nuntius’ purpose is to encourage the People of God to respond faithfully to their proper vocation, and to praise them for the efforts already being made. SYNODUS EPISCOPORUM - Bulletin 15 - 16.10.2010 - 2

DISCUSSION ON THE SCHEME OF THE MESSAGE

Then, a discussion took place on the draft of the Message, presented by the President of the Commission for the preparation of the Message.

After noting the observations of the Assembly during the discussion in the Hall, the Commission for the Message prepares the definitive text which is later submitted to the Assembly for its approval. The definitive text of the Nuntius is published at the end of the synod’s work and is reported in the different linguistic edition of the Synodus Episcoporum Bullettin.

SUFFRAGATIO PRO CONSILIO (I)

After the break, the first vote in electronic form took place for the election of the Members of the Special Council for the Middle East of the General Secretariat of the Synod of Bishops.

In the same way as in the Ordinary General Assembly, at the end of the Special Assembly a Special Council of the General Secretariat is constituted. Like the Ordinary Councils, it is formed of Members elected by the Special Assembly, with added Members nominated by the Roman Pontiff.

The election of the Members takes place by secret ballot and becomes legally binding when, the void votes having been subtracted, an absolute majority of voters is in favor, or, after the first unresolved ballot, a relative majority is obtained at the second. If the votes are equal, C.I.C., can. 119, 1st applies.

The Members of the Special Council of the Secretary General hold office for a period of five years, at the end of which the Roman Pontiff will decide on the extension of the council and confirm this or the substitution of its Members.

The Council of the Secretary General will collaborate with Secretary General in giving advice for carrying out what has been proposed by the Synod and approved by the Roman Pontiff, and on other questions assigned to it by the Roman Pontiff.

The Members of the Council of the Secretary General are called together twice a year by the Secretary General as well as on any other occasion when, in the judgment of the Roman Pontiff, it is opportune.

NINTH GENERAL CONGREGATION (FRIDAY, 15 OCTOBER 2010 - AFTERNOON) - CONTINUATION

The following Synod Father intervened during the Second General Congregation:

- H.B. Em Card. Emmanuel III Delly, Patriarch of the Babylon of the Chaldeans (Iraq)

The summary of the intervention is published below:

SYNODUS EPISCOPORUM - Bulletin 15 - 16.10.2010 - 3

- H.B. Em Card. Emmanuel III Delly, Patriarch of the Babylon of the Chaldeans (Iraq)

Many people want to hear something about Iraq that today occupies an important position in the Middle East, a position that is a little bit, if I say, exagerated: I sincerely thank all those who have spoken about Iraq in this hall and have shown their sympathy for this country that is the cradle of Christians and especially the cradle of the Chaldean Church, the Eastern Church in the Persian Empire, and as of today, 78% of Mesopotamian Christians are Chaldean Catholics. The population of this country, crossed by two famous rivers, the Tigris and the Euphrates, is 24 million, all Muslims, with whom we live peacefully and freely. In Baghdad alone, the capital of Iraq, Christians have 53 chapels and churches. The Chaldeans have more than seven dioceses in the country, the Patriarch of the Chaldean Church lives today in Baghdad.Christians are good with their fellow Muslims and in Iraq there is mutual respect among them. Christian schools are highly thought of. Today people prefer to attend these schools directed by the Christian institutions, especially those run by the religious orders.Despite all the political and religious situations, and emigration, we now have nearly one million Christians in Iraq out of 25 million Muslims. We have the freedom of religion in our Churches.The Bishop or Priest, religious leader is listened to and respected by his fellow citizens.We have our own seminary, and Chaldean monks and nuns and religious.

[00189-02.03] [IN125] [Original text: Italian]

ERRATA CORRIGE

- Bulletin Nr 04 - 11.10.2010

Pag. 24 Paragraph: 1. A Brief Historical Sketch: Unity in Diversity (nn. 13 - 18)

Substitute: «Eastern Orthodox Churches» with: «Oriental Orthodox Churches»

SYNODUS EPISCOPORUM - Bulletin 15 - 16.10.2010 - 4

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: [email protected] SYNODUS EPISCOPORUM - Bulletin 15 - 16.10.2010 - 5

EDITOR: [LOMA] FOTOCOPIATORE: ANDREA - ENRICO - FRANCESCO - GIANLUCA ORARIO CHIAMATE EDITORS: ORARIO CHIAMATE FOTOCOPIATORI:

ISTRUZIONI PER LA DUPLICAZIONE E LA DISTRIBUZIONE EDIZIONE INGLESE - 02

DISTRIBUZIONE: IMMEDIATA - ALLA FINE DEL BRIEFING

VERIFICA TELEFONICA DELLA STAMPA IN REMOTE - Eseguita la stampa sulla P30 (o se non funziona, sulla P29 o P34) l’Editor avvisa telefonicamente il reparto fotocopiatori (417 o 416) oppure il bancone presso l’ingresso (429 o 428 o 426) in Sala Stampa. - Il fotocopiatore deve chiamare l’utenza telefonica corrispondente al codice personale dell’Editor (in alto di questa pagina, dopo l’intestazione) che ha eseguito la stampa. - Se questa chiamata ritarda, l’Editor Capo deve rintracciare i fotocopiatori. - Le chiamate vanno annotate (da ambedue le parti) su questa pagina. - La verifica telefonica della stampa in remote consiste in: 1. La verifica dell’impaginazione (il fotocopiatore legge il numero di questa pagina e chiede conferma; l’Editor verifica e conferma; se i numeri non corrispondono, esegue un veloce controllo e stampa in remote una nuova copia, con successivo nuova verifica); 2. La verifica delle istruzioni per la distribuzione (il fotocopiatore legge l’istruzione per la distribuzione e chiede conferma; l’Editor verifica sull’Ordine Bollettino e conferma oppure comunica la correzione (che Editor e fotocopiatore annotano su questa pagina). - Prima della duplicazione va scartata questa pagina (da conservare nella cartella, davanti alla copertina del Bollettino, visto che serve per successive annotazioni, di ristampe, ecc.).

CODICI PERSONALI E UTENZE TELEFONICHE DEGLI EDITORS VAMA Marco VAN BRANTEGEM (Editor Capo) 441 LOMA Maria LOMBARDI 443 ISTU Tullia ISERNIA 427 HAGI Giulia HALABI 442 HAAM Amal HAZEEN (Editor Bollettino arabo) 82045 DICR Cristina DI MARCO 440 SCSA Salvatore SCOLOZZI 438

SYNODUS EPISCOPORUM - Bulletin 15 - 16.10.2010 - 6

Serva ordinem et ordo servabit te

[B15-02.04] SYNODUS EPISCOPORUM BULLETIN

HOLY SEE PRESS OFFICE 17.10.2010 English edition 16

SUMMARY

- PAPAL CHAPEL (SUNDAY, 17 OCTOBER 2010)

PAPAL CHAPEL (SUNDAY, 17 OCTOBER 2010)

- HOMILY BY THE HOLY FATHER

Today, 17 October 2010, 29th Sunday of Ordinary Time at 10.00am, the Holy Father Benedict XVI celebrated the Eucharistic in front of the Vatican Basilica before proceeding with the canonizations of the following Blesseds: Stanis_aw Kazimierczyk So_tys, professed priest of the of the Lateran, André (Alfred) Bessette, religious of the Congregation of the Holy Cross, Cándida María de Jesús (Juana Josefa) Cipitria y Barriola, virgin founder of the Congregation of the Daughters of Jesus, Mary of the Cross (Mary Helen) MacKillop, virgin founder of the Congregation of the Sisters of St. Joseph of the Sacred Heart, Giulia Salzano, virgin founder of the Congregation of the Catechetical Sisters of the Sacred Heart, Battista Camilla Da Varano, virgin of the Order of St. Clare.

5 Cardinals, 10 Archbishops, 13 Bishops and 20 Priests concelebrated. Among the 48 concelebrants, the 6 Bishops of the Causes of Canonization: H. Em. Card. Jean-Claude TURCOTTE, Archbishop of , H. Em. Card. , Archbishop of , H. Em. Card. , Archbishop of Sydney, H. Em. Card. Stanis_aw DZIWISZ, Archbishop of Kraków, H. Exc. Mons. Francesco Giovanni BRUGNARO, Archbishop of Camerino-San Severino Marche, H.Exc. Mons. Carlos López HERNÁNDEZ, Bishop of Salamanca.

Accompanying the introductory rite of the Eucharistic Celebration was the entrance chant of We praise You, the Trinity

Before the Blessing, the Holy Father addressed the faithful and led them in praying the Angelus Domini.

HOMILY BY THE HOLY FATHER

Dear brothers and sisters! Today in Saint Peter’s Square we are renewing the feast of holiness. With joy I address my cordial welcome to those who have come here to take part, even from very far away. A special greeting to the Cardinals, to the Bishops, and to the Superiors General of the Institutes founded by the new Saints, and to the official delegations and all the civic authorities. Together we will try to accept what the Lord tells us in the Sacred Scripture SYNODUS EPISCOPORUM - Bulletin 16 - 17.10.2010 - 2 we have just heard. The Liturgy this Sunday offers us a fundamental teaching: the need to always pray ceaselessly. Sometimes we get tired of praying, we have the impression that prayer is not very useful in life, that it is not terribly effective. So we are tempted to dedicate ourselves to activity, to using all human means to achieve our aims, and without turning to God. Jesus instead affirms that we always need to pray and he does so through a particular parable (cf Lk 18:1-8).

This talks about a judge who does not fear God and who has no respect for anyone, a judge who has no positive qualities, but pursues only his own interests. He is not afraid of the judgment of God, and he has no respect for his neighbor. The other character is a widow, someone in a situation of weakness. In the Bible, the widow and the orphan are the most needy categories because they are defenseless and without means. The widow goes to the judge and asks for justice. Her chances of being heard are almost non-existent because the judge holds her in contempt and she is unable to exercise any pressure on him. She cannot even appeal to religious principles, since the judge does not fear God. As a result this widow seems to have no chance. But she persists, she asks insistently, she is tiresome, and thus at the end, she manages to obtain a result from the judge. At this point Jesus makes a reflection using an a fortiori argument: if in the end a dishonest judge lets himself be convinced by the prayer of a widow, how much more will God who is good answer those who pray? God in fact is generosity personified, he is merciful, and therefore he is always willing to listen to prayers. Therefore we must never despair, but always persist in prayer.

The conclusion of the Gospel passage speaks of faith: “But when the Son of man comes, will he find any faith on earth?” (Lk 18:8). This is a question that seeks to inspire an increase in faith on our part. It is clear, in fact, that prayer has to be an expression of faith, otherwise it is not real prayer. If one does not believe in the goodness of God, one cannot pray in a truly appropriate manner. Faith is essential as the basis for prayerful behavior. And this is what the six new Saints who today are being proposed for veneration by the Universal Church did: Stanis_aw So_tys, André Bessette, Cándida María de Jesús Cipitria y Barriola, Mary of the Cross MacKillop, Giulia Salzano and Battista Camilla Da Varano.

Saint Stanis_aw So_tys, a 15th century religious, can also be for us an example and intercessor. All his life was tied to the Eucharist. Above all, in the Church of Corpus Domini, in Kazimierz, in modern-day Krakow, where, with his mother and father, he learned faith and piety; where he took his vows as a religious with the Canons Regular of the Lateran; where he worked as a priest, educator and was attentive to the care of the needy. In a particular way, though, he was attached to the Eucharist through his ardent love for Christ present under the form of bread and wine; living the mystery of the death and resurrection, which take place in a bloodless way during Holy Mass; through the practice of loving one’s neighbor, whose source and sign is Communion.

Brother André Bessette, born in , in Canada, and a religious of the Congregation of the Holy Cross, knew suffering and poverty very early in life. This led him to turn to God for prayer and an intense interior life. Doorman at the Notre Dame College in Montreal, he showed boundless charity and did everything possible to soothe the despair of those who confided in him. With little instruction, he nevertheless understood SYNODUS EPISCOPORUM - Bulletin 16 - 17.10.2010 - 3 what was essential to his faith. For him, to believe meant to submit freely and lovingly to Divine Will. Everything existed through the mystery of Jesus, he lived the beatitude of the pure of heart, that of personal rectitude. It is thanks to this simplicity, he showed many God. He had the Saint Joseph of Mont Royal built, where he was the faithful guardian until his death in 1937. There, he was the witness of many healings and conversions. “Do not try to have your trials taken away from you”, he said, “rather, ask for the grace to endure them well”. For him, everything spoke of God and His presence. May we, following his example, search for God with simplicity to discover Him always present in the core of our lives! May the example of Brother André inspire Canadian Christian life!

When the Son of Man comes to deliver justice for the chosen, will he find faith in this land? (Cf. Lk 18:8). Today we can say yes, with relief and conviction, in contemplating figures such as Mother Cándida María de Jesús Cipitria y Barriola. That girl of humble origins, with a heart in which God put His mark and that soon would lead her, with the guidance of her Jesuit spiritual directors, to firmly resolve to live “only for God”. This was a decision she maintained faithfully, as she herself recalls as she is dying. She lived for God and for what He loves the most: reaching all, bringing them the hope that does not waver, especially to those who need Him the most. “Where there is no room for the poor, there is no room for me”, the new Saint used to say, who with scarce means managed to inspire other Sisters to follow Jesus and dedicate themselves to teaching and to the promotion of women. This is how the Daughters of Jesus was founded, who today see in their Founder a model of sublime life to be imitated, and a fervent mission that needs to be continued in the many countries where both the spirit and desires of the Apostolate of Mother Candida can already be found.

“Remember who your teachers were – from these you can learn the wisdom that leads to salvation through faith in Christ Jesus.” For many years countless young people throughout Australia have been blessed with teachers who were inspired by the courageous and saintly example of zeal, perseverance and prayer of Mother Mary MackKillop. She dedicated herself as a young woman to the education of the poor in the difficult and demanding terrain of rural Australia, inspiring other women to join her in the first women’s community of religious sisters of that country. She attended to the needs of each young person entrusted to her, without regard for station or wealth, providing both intellectual and spiritual formation. Despite many challenges, her prayers to Saint Joseph and her unflagging devotion to the Sacred Heart of Jesus, to whom she dedicated her new congregation, gave this holy woman the graces needed to remain faithful to God and to the Church. Through her intercession, may her followers today continue to serve God and the Church with faith and humility!

In the second half of the 19th century, in Campania, in the South of Italy, the Lord called a young elementary school teacher, Giulia Salzano, and made of her an apostle of Christian education, founder of the Congregation of the Catechetical Sisters of the Sacred Heart. Mother Giulia understood well the importance of catechesis in the Church, and, uniting pedagogical preparation to spiritual zeal, she dedicated herself to this with generosity and intelligence, contributing to the formation of people of every age and social class. She repeated to her fellow sisters that she wanted to teach catechism up to the last hour of her life, showing with her whole being that if “God created us to SYNODUS EPISCOPORUM - Bulletin 16 - 17.10.2010 - 4 know Him, love Him, and serve Him in this life”, nothing should take precedence over this task. May the example and intercession of Saint Giulia Salzano sustain the Church in her perennial task of proclaiming Christ and forming authentic Christian consciences . Saint Battista Camilla Varano, Sister of the Order of St. Clare of the 15th century, profoundly witnessed to the Gospel meaning of life, persevering especially in prayer. Having entered the monastery of Urbino at age 23, she became a protagonist in that vast movement of female Franciscan reform which was intended to fully recover the charism of St. . She promoted new monastic foundations at Camerino, where she was elected on several occasions, at Fermo and at San Severino. The life of St. Battista, completely immersed in the depths of the divine, was a constant ascent along the path of perfection, with heroic love for God and her neighbor. This was marked by great sufferings and mystical consolations; she had decided, in fact, as she herself wrote, “to enter into the Most Sacred Heart of Jesus and to drown in the ocean of his most bitter sufferings”. In an age in which the Church was experiencing a relaxation of customs, she followed with decision the way of penitence and prayer, animated by the ardent desire for renewal of the Mystical Body of Christ.

Dear brothers and sisters, let us give thanks to the Lord for the gift of holiness, which shines in the Church and is visible today on the faces of these our brothers and sisters. Jesus also invites each of us to follow Him in order to inherit eternal life. Let us be drawn by these shining examples, let us be guided by their teachings, so that our existence might be a canticle of praise to God. Let the Virgin Mary and the intercession of the six new Saints whom we venerate with joy today obtain for us this grace. Amen.

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Serva ordinem et ordo servabit te

[B16-02.03] SYNODUS EPISCOPORUM BULLETIN

HOLY SEE PRESS OFFICE 18.10.2010 English edition 17

SUMMARY

- ELEVENTH GENERAL CONGREGATION (MONDAY, 18 OCTOBER 2010 - MORNING) - CALENDAR

ELEVENTH GENERAL CONGREGATION (MONDAY, 18 OCTOBER 2010 - MORNING)

- RELATIO POST DISCEPTATIONEM

Today at 9:00 a.m., Monday 18 October 2010, with the chant of the Hour of Terce, in the presence of the Holy Father, the Eleventh General Congregation began, for the Relatio post disceptationem (Report after the Discussion).

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

Some Auditors intervened at the closing of the Congregation. The summaries of the interventions will be published in Bulletin No.18

At this General Congregation that ended at 12.25 am with the Prayer Angelus Domini, 164 Synod Fathers were present.

RELATIO POST DISCEPTATIONEM

The General Relator, H. B. Antonios NAGUIB, Patriarch of Alexandria of the Copts (ARAB REPUBLIC OF EGYPT), intervened for the reading of the Relatio post disceptationem (Report after the Discussion).In his second report, at the conclusion of the general discussion of the Synodal theme in the Hall, the General Relator summarized the different interventions heard in these days in the General Congregations and offered several guidelines for orientation to facilitate the works of the working groups. After the break, Special Secretary H.Exc.. Mons. Joseph SOUEIF, Archbishop of the Maronites of Cyprus (CYPRUS)

The entire text is published below. SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 2

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

INTRODUCTION

“You will receive the power of the Holy Spirit which will come on 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). On the day of Pentecost, the Apostles received the promised Holy Spirit and obeyed the mission that Christ entrusted to them. They traveled throughout the world, preaching Christ and the Gospel and bearing witness to him even offering the supreme witness of martyrdom. Each synod assembly is a renewal and a continuation of Pentecost. The Holy Spirit is also at work today, with us and in us, as he always will be with his Church. As a happy and providential happening, the Special Assembly for the Middle East of the Synod of Bishops began its work on 11 October 2010, the 48th anniversary of the inauguration of the Second Vatican Ecumenical Council (11 October 1962) by the Blessed Pope John XXIII, whose feast is celebrated the same day. This year is also the 45th anniversary of the institution of the Synod of Bishops by Pope Paul VI on 15 September 1965. In this Synod dedicated to “Communion and Witness”, there were cardinals, patriarchs, bishops, consecrated men and women, lay persons, invited brothers and sisters, united around the Holy Father and guided by the Holy Spirit in a ‘Communion’ for all to see, not in theory but in fact. We would like to renew our gratitude to the Holy Father, who took the initiative of convoking this historical Assembly. We are experiencing its fraternal, warm and optimistic atmosphere, leading us to hope for many beneficial fruits for the future of our Churches and their mission. We would like this Synod to be of value for all Churches, in both the East and West, leading them all to a living, practical communion. We also thank the General Secretariat of the Synod of Bishops for its preparatory work and guidance. This Synod is essentially dedicated to the Churches of the Middle East, as its title indicates. But the Holy Father wished to add the Churches of North Eastern Africa, the Gulf, Turkey and Iran, which are closely related to our Churches. Just as he wished the participation of the heads of dicasteries of the Holy See, the representatives of our Churches of the Diaspora, the Union of Superiors General and the Catholic episcopal conferences, as well as the assistants to the Special Secretary, the auditors, the fraternal delegates of the Sister-Churches and ecclesial communities, and those specially invited guests from Islam and Judaism. This makes the Synod a good example of ecclesial communion, universal participation, and an ecumenical and inter-religious encounter.

A. The goal of the Synod

“Let anyone who can hear, listen to what the Spirit is saying to the Churches” (Rev 2:7). I feel that it would be useful to recall once again the twofold aim of the Synod:

SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 3

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 Catholic 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.

We would like to 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

The synod fathers illustrated this point well. Our region remains faithful to the revealed Word of God, written by the men of our lands, under the inspiration of the Holy Spirit. The people and our lands incarnate the history of God’s love for humanity, becoming a message of love for all people. The Word of God will always be the source of inspiration of our communion, our fidelity, our love, our spirit of mission and our witness. We must become people of the Bible, animated by the spirit of the Gospel which transforms us into living , sown like seeds and leaven where we live, to cultivate there a Gospel culture and not be conformed to the materialistic, egotistical and relativist culture of society. The Word of God remains the spiritual source and the theological treasure of our living liturgies. We were reminded that our faithful have a great thirst for the Word of God. If we are not able to give them to drink, they will go to drink elsewhere. This is why we need many academically trained persons in biblical matters, but especially those who are pastorally and spiritually specialized in Holy Scripture. “Priests, as co-workers with their bishops, have the primary duty of proclaiming the Gospel of God to all… In order that it might more effectively move men's minds, the word of God ought not to be explained in a general and abstract way, but rather by applying the lasting truth of the Gospel to the particular circumstances of life” (, 4). Therefore, they should help the faithful to see Jesus Christ the fulfilment of the Scriptures and to allow the Word of God to shed light on the happenings of their own history (cf. Ps 118:105). The concept of “revelation” needs to be more defined, because of its ambiguous character as a result of different trends in Islam. For us, revelation is the saving intervention of God in human history, through historical events experienced as God’s gratuitous acts of love to his faithful. It is the dialogue between God and humanity in history. The oral announcement of these interventions is part of this “revelation”, because it transmits faith from generation to generation. Holy Scripture is a synthesis of this revelation, but it remains a “dead letter” for readers if it is not received as the “transmission of faith” from their Church and their Christian community. Proclaiming, listening to, reading or meditating on the Bible is an encounter with the person of Christ himself. The Bible necessarily has a privileged place in the liturgy and the celebrations of the Word in small groups, as exemplified in the first Christian communities, for an existential understanding of the Word of God. Through celebration, the Word becomes life-giving and effective in the lives of those who listen, meditate, celebrate and find their way in life by its light. SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 4

The Word of God must be the foundation of all education and formation in our “households”, our Churches and our schools, especially in our minority status in societies with a non-Christian majority, where the culture and values of this majority prevail and permeate every area of public life and pose the risk of conditioning our thinking and behavior. The Word of God must evangelize our life, so that our life can evangelize society.

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I. THE CATHOLIC CHURCH IN THE MIDDLE EAST

A. THE SITUATION OF CHRISTIANS IN THE MIDDLE EAST

1. An Historical Sketch: Unity in Diversity

The light of Christ came from the East. Christ will always remain the true, invincible sun that will never be eclipsed. The face of Christ shines like the sun (Mt 17:2) and illuminates every aspect of human history. The particular Churches find their origin in the Church of Jerusalem, born at Pentecost. From Jerusalem, from the East, our Churches and all the Churches of Christ were born. Christianity is rooted in the East, it grew there and spread from there to the West, and to the ends of the earth. St. Paul’s conversion occurred in Damascus, which he left as an Arab to become the “Apostle of the Nations”. The Churches multiplied yet were united by the Word of God, the sacraments and the teaching of the Apostles. Unity is an essential component of the Christian and the Church of Christ: “Now the company of those who believed were of one heart and soul” (Acts 4:32). Unfortunately, following conflicts in the course of her history the Church has endured various divisions. To assist ecumenical dialogue, historical and theological studies need to focus more on these tragic periods and events.

2. Apostolic Communities in an Apostolic Land

“Go out to the whole world; proclaim the Gospel to all creation” (Mk 16:15). These were Jesus’ words as he left his disciples. Jesus takes the initiative and places his trust in the apostles who did not believe those who had seen him risen, saying: “Go! Proclaim!” Jesus did not only command the apostles to proclaim the Gospel, but to proclaim it to the whole world. This is the Church’s mission. To be “Christian” is to be “missionary”. We cannot be Christian if we are not missionary. Proclamation is a duty of the Church and the Christian. Proclamation done in peace and respect is not proselytism. The Apostles and the Church born in these lands were faithful to this commandment from the Master, taking the faith in Jesus Christ to the ends of the earth, often at the cost of martyrdom. Their blood was the seed of many Churches. The first Churches are the fruit of the death and the resurrection of Christ. Our Churches were at the forefront of missionary activity. Apart from their roots and missionary histories, our Churches are open to oikouméné, “universality”, as the crossroads where East meets West. Today, Jesus again asks us to continue the activity of the Apostles and our Churches of origin. Jesus never stops sending out his Church, sending us out “to all creation”. Therefore, we are sent on a mission in our world of schools, towns, work, countries and the entire planet. Jesus does not ask us to demonstrate the proof of things or to convince people through argument, he simply asks us to bear witness to our faith with joy and strength. By her very nature, the Church is essentially missionary (Ad gentes, 20). The proclamation of the Gospel and the proclamation of Christ to all peoples is the supreme duty of our Churches and all Churches. Our Churches need to reawaken our missionary zeal and to renew in us the meaning, sense, ardor, enthusiasm and dynamism of our being missionary. Missionary activity must once again find a place in the life of our SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 6

Eastern Churches. We must again renew our commitment to evangelisation, within as well as outside our countries. “Woe to me if I do not preach the gospel!” (1 Cor 9:16). “Mission” and the “proclamation” must find their places in our Churches, according to the concrete possibilities in each country. For this to happen, missionary formation is necessary for our faithful, especially those in leadership positions in the life of the Church. Moreover, a sense of mission must be closely bound to the vocation and ministry of the priest. We call for the establishment of an Institute for Missionary Formation, at least on the regional level. Above all, we must support the missions and missionaries through prayer.

3. The Role of Christians in Society, Although a Small Minority

Middle Eastern Christians are ‘indigenous citizens’. They are fully a part of the fabric of society and are identified with their respective countries. This conviction must be reinforced in the souls of the Pastors and the faithful, to help them live with serenity, strength and commitment in their homeland. The synod fathers spoke a great deal about the favourable conditions for Christians in our countries. The socio-political context is an important factor in this area. “Positive laicity” was evoked as a favourable factor. But the term itself is not well accepted among us, because it is associated with atheism or secularism, which marginalises the religious dimension and an openness to God and the Absolute. We prefer the term “civic state”. However, migrants would find themselves faced with the term ‘laicity’. The term ‘citizenship’ is also problematic, inasmuch as its concept is narrower in the East than in the West. The “civic state” designates a socio-political system based on respect for each person and individual freedom, equality and total citizenship, the recognition of the role of religion, even in public life, and moral values. This system recognizes and guarantees religious freedom, freedom of worship and freedom of conscience. It distinguishes between the civil and religious order, without either having dominance over the other, and respect for each one’s autonomy. Religion must not be politicised nor the State take precedence over religion. A qualitative presence is required for the Church to have a real and effective impact on society. This requires a sound doctrinal, spiritual and social formation of Pastors and the faithful, especially youth. Our Churches must awaken a courageous commitment of the faithful to a visible and incisive presence in public life, administration, public works and multi-confessional democratic parties, making them ‘indispensable’ through their quality, effectiveness and capability in honestly serving the common good. The number of persons in the Church is not as important as their living their faith and effectively transmitting the message. In this regard, the family has an essential part in educating children in both this spirit and outlook. It is also important to instill in people a spirit of ‘citizenship’ both in ways of thinking and the manner of living. Modern media (sms, website, internet, television, radio) have an important place in this field. They provide a powerful and valuable means for spreading the Christian message, for facing the challenges to the Christian message and for communicating with the faithful of the Diaspora. Key persons need formation to achieve these ends. Eastern Christians must commit themselves to working for the common good, in all its aspects, as they always have done. SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 7

Through the presentation of the Church’s social doctrine, which at times has been lacking, our communities provide a sound contribution in the construction of society. The promotion of the family and the defence of life should have a primary place in our Church’s teaching and mission. Education is the privileged area for activity and major investment. Where possible, our schools should better help the needy. Though the sacrifices are many, these schools, are, in a certain way, the core of our presence in cities, inasmuch as they are the privileged places – sometimes the only ones – which ensure a positive, constructive, ecumenical and inter-religious manner of living together. They promote and reinforce the Gospel and human values of human rights, non- violence, dialogue, openness, harmony and peace. In some countries, they are the only places of Christian formation. They must be maintained at all costs. We express our gratitude to those who provide assistance to achieve these goals. Through their social, healthcare and charitable activities, available to all members of society, our Churches visibly collaborate for the common good. To ensure her evangelical credibility, the Church must find the means to guarantee transparency in the management of money, by clearly distinguishing between what belongs to the Church and what belongs personally to those in service of the Church. In this regard, appropriate structures are needed.

B. THE CHALLENGES FACING CHRISTIANS

1. The Political Conflicts in the Region

The socio – political situations of our countries have a direct impact on Christians, who feel more strongly their negative consequences. While condemning the 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 current situation encourages fundamentalism. We also call upon the political world to pay sufficient attention to the tragic situation of Christians in Iraq who are the main victim of the war and its effects. According to the possibilities in each country, Christians must promote democracy, justice and peace, and positive secularism, with the distinction between religion and state, and respect for every religion. An attitude of positive engagement in society is a constructive response for society as well as for the Church. The Churches in the West are asked not take the side of one party, forgetting the point of view and the conditions of the other.

2. Freedom of Religion and Freedom of Conscience

Human rights are the foundation which guarantees the good of the whole person, and the criteria of any political system. Religious freedom is an essential component of human rights. The lack of religious freedom is most often associated with deprivation of fundamental rights. Freedom of worship is an aspect of religious freedom. In most of our countries freedom of worship is guaranteed by the constitution. But even there, in some countries, certain acts or practices limit their application. The other aspect of religious freedom is freedom of conscience, based on the free choice of the person. Freedom of conscience is confirmed in the Universal Declaration of Human Rights (10 December 1948, Article 18), and ratified by most of the countries SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 8 of our region. Religious freedom is not a relativism that treats all faiths equally. Rather it is the result of the duty of every person to adhere to the truth by a firm choice of conscience, and with respect to the dignity of each person. With all people of good will, the Church seeks to promote pluralism in equality. Education in this sense is a valuable contribution to the cultural progress of the country, ensuring more justice and equality before the law. Religious freedom includes also the right to confess one’s faith, which is a right and duty for every religion. This peaceful confession is very different from “proselytism” which the Church strongly condemns in all its forms. According to Wikipedia, "the term proselytism comes from the Latin word proselytus and the Greek πρoσήλυτoς (prosêlutos), which means ‘new entrant (within a country)’. In the New Testament, this term is commonly used to designate a person who comes from paganism, to approach Jewish and then Christian monotheism (Mt 23:15, Jn 12:20, Acts 2:10, etc.). Proselytism, therefore designates the attitude of those who seek to create converts, new adherents to their faith. By extension, this means the zeal to indoctrinate people. The term now has a negative connotation in its use when referring to religious or political activities”. It should be noted that this meaning applies to these activities when they use fraudulent or dishonest means, or abuse their authority, their wealth or their power to attract new followers. The confession of faith that the Church proclaims is the contrary: it is the serene and peaceful proclamation and presentation of faith in Jesus Christ.

3. Christians and the Evolution of Contemporary Islam Since the 1970s, we have been seeing in the region the rise of political Islam, which includes various religious currents. It affects the situation of Christians, especially in the Arab world. It wants to impose an Islamic way of life on all citizens, sometimes by violence. Therefore, it constitutes a real threat to all, and we must face these extremist currents together.

4. Emigration

One of the major challenges threatening the presence of Christians in some countries in the Middle East is emigration. This topic is a common concern in all Churches, and should be considered in an ecumenical partnership. The main causes of this troubling phenomenon are economic and political situations, the rise of fundamentalism, and the restriction of freedoms and equality, exacerbated strongly by the Israeli-Palestinian conflict and the war in Iraq. Youth, the educated and affluent people are more likely to leave, depriving the Church and the country of its most valuable resources. Emigration has become a general phenomenon that affects Christians and Muslims. It deprives our Churches and our countries of valuable and moderate elements. The motives that cause people, especially Christians, to leave the region would constitute a good subject of sincere and frank dialogue with Muslims. Emigration is a natural right left to the free choice of individuals and families, especially those located in harsh conditions. But the Church has the duty to encourage her faithful to remain as witnesses, apostles and builders of peace and welfare of their countries. Pastors should help the faithful become more aware of their vocation, their mission and their historical role in their countries, as bearers of Christ's message to their country, even amidst difficulties and persecution. Their absence would negatively affect the future. It is with deep faith that Christians find the motivation to live courageously and SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 9 joyfully their Christianity in their country. It is important to avoid defeatist talk, or encourage emigration as a preferred option. On the other hand, we must foster the conditions that encourage the decision to stay. It is up to politicians to consolidate peace, democracy and development, to foster a climate of stability and confidence. Christians, along with all people of good will, are called to engage positively in achieving this goal. Greater awareness on the part of international bodies of the duty to contribute to the development of our countries would help a great deal in this regard. Many speakers pointed out the very positive relationship between Eastern Catholic communities in the Diaspora and the local Latin Church of the host countries, including the United States, Oceania, Australia and many European countries. The Christians arriving from the Middle East appeal to the hospitality of their brothers and sisters in the West, and awaken their Christian consciences. Our Churches are very grateful to the Churches of the host countries for the valuable assistance they provide to our emigrant faithful. The synod fathers drew attention to the necessity and importance of communicating with the Christians of Europe the causes that make millions of Christians leave the Middle East. An Eastern Patriarchal Vicar could be appointed to coordinate the pastoral care for faithful of his Church in the Diaspora. The host Churches should provide immigrants with their structures: parishes, schools, meeting centres, and others. This requires structures of reception, social and cultural tutoring and guidance. Most of the welcoming dioceses have special pastoral programmes for immigrants, with a special section for Eastern communities. With gratitude, we greatly appreciate their laudable concern and solicitude for solidarity. Western Christians are to express effectively their support for Christians in the Middle East, by helping and supporting their Eastern brothers. The host Churches in their laws and sacramental practices are also invited to know and respect eastern theology, traditions and heritage. One of the roles of the host Churches is also to accompany migrants, overwhelmed by the painful memory of humiliating and offensive actions through a process of forgiveness. These Churches will act to ensure that their countries take appropriate measures to guarantee the respect, dignity and rights of the human person and of the family, which must remain united, and receive what is necessary to lead a dignified life, acceptable to God. The Churches of North Africa want to collaborate with the Churches of the Middle East, and also seek the presence of Arab priests to strengthen their dialogue with Muslims. The Latin Catholic Church in the Maghreb is living in a pluralist and ecumenically satisfying context. Latin Churches in the Gulf have explained the complicated special situation in which they are located, and which makes them adopt structures and a pastoral style that appear restrictive. They confirm that they are doing everything possible to meet the vast needs of migrants, within the restrictive limits of civil and religious possibilities. The synod fathers have emphasized the need and frequency of extending the jurisdiction of the Patriarchs to the faithful of their rite outside the territory of the Patriarchal Church sui iuris. They are eager to move from the territorial concept to the personal concept. Limiting the jurisdiction of the Patriarch to the faithful of his Church sui iuris is logical on the personal level and not a territorial one. How can one be “Father and Head" of a people without a head? This extension of jurisdiction arises in the context of an adaptation of pastoral service to the faithful in the eastern Diaspora. Communion is a personal relationship, animated by the Holy Spirit. This perspective is very important for ecumenical dialogue and the progress towards perfect unity. SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 10

Emigration is also a major support for the countries and the Churches. The Church of the original country must find ways to maintain close ties with her emigrated faithful and to ensure their spiritual assistance. It is indispensable to provide the faithful of the Eastern Churches, in Latin territories, with the Liturgy in their own rite. The selling of property in the homeland is highly regrettable. The retention or acquisition of land encourages return. The land affirms and reinforces identity and belonging, and this requires a rootedness in the land. Communities in the Diaspora have a role to encourage and consolidate the Christian presence in the East, to strengthen their witness and to support their cause for the common good of the country. Appropriate pastoral care should take care of internal emigration in each country.

5. The Immigration of Christians to the Middle East from the World Over

The Middle Eastern countries are experiencing a new phenomenon: receiving many African and Asian migrant workers, most of whom are women. They find themselves in an atmosphere of Muslim predominance, and sometimes with little opportunity for religious practice. Many feel abandoned, faced with abuse and mistreatment, in situations of injustice, and violation of laws and international conventions. Some immigrants change their names to be more accepted and supported. Our Churches must make a greater effort to help them, by welcoming, by support, and by human, religious and social assistance. In each of our countries, our Catholic Churches should establish a special pastoral care proper for them in a coordinated effort among the bishops, religious congregations, and social and charitable organizations. This also requires cooperation between the Catholic authorities of the place, and the hierarchy of the Churches of origin.

C. RESPONSE OF CHRISTIANS IN THEIR DAILY LIFE

Christian witness at all levels is the primary response in the circumstances in which Christians live. The development of this witness, in following Jesus Christ ever more closely, is a requirement at all levels: clergy, religious orders, congregations, institutes and societies of apostolic life, as well as lay people, according to the particular vocation of each one. The formation of clergy and of faithful, homilies and catechesis must deepen and strengthen the sense of faith and conscience of the role and of the mission in society, as a translation and witness of this faith. Ecclesial renewal is required, including conversion and purification, spiritual growth and determination of priorities in life and mission. A special effort must be made to discover and train the leadership needed at all levels. They should be a model of witness, to support and encourage their brothers and sisters, especially in difficult times. It is also advisable to train leaders to present Christianity to Christians who have little contact with the Church or are far from her, or to non- Christians. The quality of leaders is more important than the number. The ongoing formation is indispensable. Particular attention should be given to youth, who are the strength of the present and the hope of the future. Christians should be encouraged to be engaged in public institutions to build up public life. The danger that threatens Christians in the Middle East comes not only from their minority status, or external threats, but above all from their distance from the truth of their Gospel, their faith and their mission. A divided life is more dangerous to Christianity SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 11 than any other threat. The true tragedy of man is not when he suffers because of his mission, but when he has no more mission and thereby loses the meaning and purpose of his life. Even in difficult and tragic situations, a Christian response in daily life will be pastoral commitment, the works of charity and cultural and educational initiatives of high quality. Concrete examples illustrate this commitment, as in Turkey and elsewhere.

II. ECCLESIAL COMMUNION

A. PARTICIPATION IN THE PASCHAL MYSTERY: CHRIST’S DEATH AND RESURRECTION

The mystery of the Church consists in its identity as the Body of Christ. The Church is essentially communion with Jesus Christ: "Abide in me as I do in you ... I am the vine, you are the branches" (Jn 15:4-5). "Whoever eats my body and drinks my blood remains in me and I in him" (Jn 6:56). “Christ is the Head of the Body, the Church" (Col 1:18). He unites us to his Passover: all members should strive to be like him "until Christ be formed in them" (Gal 4:19). "To this end, we are introduced to the mysteries of his life ... associated with his sufferings as the body to the head, united in his passion to be united to his glory" (Lumen gentium, 7). He provides for our growth (cf. Col 2:19): to make us grow toward him, our head (cf. Eph 4:11-16), Christ has given to his body, the Church, the gifts and services by which we help one another on the path of salvation. Christ together with the Church are therefore the "total Christ". The Church is one with Christ. (Catechism of the Catholic Church, 787-795) The source and the model of communion are therefore, nothing less than the Trinitarian life of God, Father, Son and Holy Spirit. The participation of the baptized in the Trinity creates communion among persons and communities. The universal Church is a communion of Churches. The Church makes real the communion in the paschal mystery, the death and resurrection of Christ. Communion profoundly lives out unity in diversity, and diversity in unity. This should serve to bring out the beauty of the venerable traditions of our Churches in a deep communion that respects their specific riches. Communion is the first requirement in the complex reality of the Middle East, and the best witness for our societies. “Without communion there is no witness” (Pope Benedict XVI). It is a communion of faith and love that binds us to the universal Church. We need to deepen an ecclesiology of communion. This will also help in ecumenical and inter- religious dialogue. We need better to appreciate, understand and to live out the unity of the Church. It is essential that we teach the Church as a “communion” in catechesis, homilies, and in the formation of clergy, religious men and women, and the laity. Communion is called first of all to be affective before becoming effective. It is important for us to cultivate a deep sense of spiritual communion, of belonging to one and the same Church.

B. PARTICIPATION IN THE MYSTERY OF THE CHURCH: ONE, HOLY, CATHOLIC AND APOSTOLIC

1. Communion Within the Catholic Church (ad intra)

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The “communion” among the Churches is the first goal and first task of this Synod. Communion is based on and nourished by the Word of God, the Sacraments, especially Baptism and the Eucharist and unity with the Bishop of Rome and Successor of Peter. We are in the first place members of the same Body of Christ, of the same Church, and therefore called to close collaboration, and to a style of life lived in solidarity, charity and brotherhood. Pastors must help the faithful to know, appreciate, love and live the beautiful variety of the Church in unity and love. We must proclaim and teach the meaning of the Church as one, in parishes, schools, seminaries, in catechism, in houses of formation, in movements and in all the institutions of our Churches. The use of the media here is essential and very beneficial. Communion must start within each Church sui iuris. That is why we must strengthen the structures of communion in the Patriarchal Synod of each Church. One concrete expression of this communion would be the solidarity of personnel and goods between Dioceses. It is desirable to establish structures of communion for common pastoral projects: one inter-ritual seminary in each country, one common pastoral work in the region for young people, for catechesis, for the family, and other common areas. The Popes and the Holy See call religious orders, congregations and movements of Western origin to adopt the language, the rites and the liturgy of the country where they conduct their mission, and to insert themselves fully into its overall pastoral effort. This will ensure a major inculturation into the spiritual, patristic, liturgical, cultural and linguistic heritage of the place and strengthen communion and witness. They must painstakingly avoid forming a separate group. The difficult circumstances of the present moment encourage us to stronger cohesion among Christian communities, avoiding all confessionalism so as to give positive and constructive responses to the great challenges of the day. Confessionalism and exaggerated attachment to an ethnic group risk turning our Churches into ghettos, turning them in on themselves. An ethnic and nationalist Church impedes the work of the Spirit and is contrary to the universal mission of the Church. We need to see all the Churches in our region united in reflection and action on our common problems such as human rights and other crucial issues. Catholic communities must work together. A periodic meeting of Bishops of the region is to be encouraged. The Council of the Catholic Patriarchs of the Middle East will be able to study this matter at its next Assembly, and to fix the date, place, and the financial participation of members. It is a powerful tool for the establishment of an overall pastoral approach for the region, and to make the Council of Patriarchs more present and more effective. A post-synodal structure should assure the follow-up of the Synod in the life of our Churches. We would like it to be in connection with the Holy Father and the Holy See. Inter-ecclesial relations must be encouraged, not only among the Churches sui iuris in the Middle East, but also with the Eastern Churches and with the Latin Church in the Diaspora, in close unity with the Holy Father, the Holy See and the Pontifical Representatives. Our communion with the Churches of the West has deep historical roots. Europe owes its faith to the Eastern Churches (Acts 16:9-10). Monastic life in the West was inspired by monasticism in the Middle East. Today, the West welcomes and supports communities of immigrants from the Middle East, whether of old or recent date. We are most grateful to them. To achieve greater communion, the Latin clergy in the West need to be given a basic knowledge of the sacramental and ecclesial theology of the Eastern Churches and to make known to the Latin faithful the reality and the history of the Eastern Churches. SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 13

It is desirable also that the Patriarchs, as part of their identity as “Fathers and Heads” of Churches sui iuris, and who are part of the of the Catholic Church, be ipso facto members of the College that elects the Supreme Pontiff.

2. Communion Among Bishops, Clergy and Faithful

First of all, communion must be achieved visibly and clearly within each Church. And straight away we must remember that this can only be done by spiritual means: the Eucharist, prayer and the Word of God. The structures of communion and of pastoral work should be created or reactivated. The Code of Canon Law of the Eastern Churches defines some precious structures of communion. We should begin by making them known and putting them faithfully into practice. Inter-ritual pastoral councils should be created for this. It is of vital importance to value the role of lay men and women and their participation in the life and mission of the Church. For this Synod to become for them and for the entire Church a true spiritual, pastoral and social springtime, we need to reinforce the commitment of the laity to the common pastoral work of the Church. Women, both consecrated and lay, need to find their proper place and mission there. At the level of clergy, ecclesial communion is to be encouraged. Associations of common friendship and spirituality already exist, and should be supported and reinforced. The group ministry of priests is difficult to realize, but we should not despair. A synod father suggested the creation of a "bank of priests", or of an association of "priests without borders" to answer the needs of Churches who lack them, in a spirit of communion. The same thing could be done at the level of the laity, on the basis of the common priesthood of all Christians. The faithful and the entire Church of God expect from pastors, consecrated persons, and those responsible for pastoral activities a life in greater conformity with the radicality of the Gospel. Without this radiation of holiness, their lives and actions will remain fruitless. They are, above all, the living witnesses and icons of Christ. At the level of men and women religious, consecrated persons and ecclesial movements, we have the duty to welcome them, encourage and integrate them, ever more closely into the life and the mission of the Church. The new ecclesial realities should neither be feared nor discarded. They are the precious and indispensible gift of the action of the Holy Spirit in the Church and in the world today. We have to rediscover the value and the treasures of monastic and contemplative life, which are a part of our countries. The communities of contemplative life, where they exist, must be encouraged. Where they do not, we can prepare the terrain for the action of the Spirit to kindle contemplative life by prayer. Religious orders which already exist in our countries could give a precious service to our Churches by taking the initiative of establishing communities in other places or countries. Religious and monastic life is the soul of the Church.

3. Communion With the Churches and the Ecclesial Communities: Ecumenism (ad extra)

«That all of them may be one… so that the world may believe» (Jn 17:21). This prayer by Christ must be continued by his disciples in all ages. The division of Christians goes against Christ’s will, constitutes a scandal and impedes proclamation and witness. SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 14

Mission and ecumenism are closely linked. The Catholic and Orthodox Churches have so much in common that Popes Paul VI, John Paul II and Benedict XVI all speak of an "almost complete communion". This must be highlighted above any differences. The positive achievements in the domain of ecumenism, too, must be highlighted and made known. At the same time, we need sincerely to examine our consciences about what we have not done. A sincere effort is necessary to overcome prejudices, to better understand one another, and to aim for the fullness of communion in faith, sacraments and hierarchical service. This Synod should help further communion and unity with the Orthodox Sister Churches and the ecclesial communities. «The division between Christians is contrary to the same essence of the Church and constitutes an obstacle for her mission » (Letter 5 of the Eastern Catholic Patriarchs on ecumenism). At an official level, the Holy See has taken up initiatives in relation to all the Eastern Churches, in collaboration with the Eastern Catholic Churches. It is necessary and very useful to make them known to the Christians of all Churches in our countries. The media need to help with this. The Bible, the Word of God, is the fruit of dialogue between God and humankind. This is why it should be a privileged source for dialogue with other Christians, and believers of the other religions. A dialogue of respect, of life and of love, a dialogue of the present and of a sharerd future. It has been pointed out that ecumenism is going through a crisis today. On the other hand, we cannot deny the important positive steps which have been taken so far, through the action and the grace of the Holy Spirit. They are the reason and the cause for trust and hope. They call us to greater commitment in the light of the Word of God. It is urgent to make ecumenism a primary objective in Episcopal Assemblies and Conferences. The creation of an ecumenical commission in the Council of Eastern Catholic Patriarchs was proposed. The media should be used to reinforce and vivify ecumenism. The creation and support of Christian ecumenical media could be envisaged. An ecumenical congress in each country, to study together the results, the appeals and the recommendations of the Synod would be very useful. Ecumenical action requires appropriate behaviour: prayer, conversion, sanctification and the mutual exchange of gifts, in a spirit of respect, mutual charity, solidarity and collaboration. Unity is first of all the work of the Holy Spirit and the gift of Christ’s love to his Church. These attitudes should be cultivated and encouraged, by teaching and the media. The establishment of local commissions of ecumenical dialogue is to be hoped for. Studying the history of the Eastern Catholic Churches, as well as that of the Latin Church, would help clarify the context, mentality and the perspectives linked to their birth. We must also reinforce the initiatives and structures that express and support unity, like the council of Middle Eastern Churches and the Week of Prayer for Christian Unity. Everything must be done to consolidate the Council of Middle Eastern Churches and help it in accomplishing its mission. The "purification of memory" is an important step in the search for full unity. It is imperative that we all collaborate together for a common pastoral policy and activities. Thus, cooperation between biblical, theological, patristic and cultural studies would promote this spirit of dialogue. We could take common action in training media experts in the local languages. In proclamation and mission, we should carefully avoid any type of proselytism, and any means opposed to the Gospel. It would be good to encourage ecumenism of life, by looking together for better ways to live our faith. SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 15

The wish to unify the dates for Christmas and Easter between Catholics and the Orthodox has been expressed several times. This is a pastoral necessity, given the pluralistic context of the region, and the many mixed marriages between Christians of different ecclesial denominations. This is also a powerful witness of communion… How can this be accomplished? We also hope for the unification of an Arabic text for the primary prayers, beginning with the "Our Father". The plea by one fraternal delegate, to establish a "feast day of martyrs" to be celebrated by all Christians, was welcomed. Several synod fathers evoked the positive impact at the ecumenical and inter-religious levels of the Catholic Schools and Universities in the Middle East. Certain synod fathers expressed the hope that the Eastern Churches might be more involved in ecumenical dialogue between the Holy See and the other Churches, and that they might make their particular contributions to it. Dialogue is an essential means for ecumenism. It requires a positive attitude of understanding, listening and openness to others. This will help overcome mistrust, and enable people to work together to develop religious values, and to collaborate in socially useful projects. Shared problems should be faced together. The repeated baptism of Catholics by the Orthodox is still a cause of suffering and it diminishes progress towards unity. We encourage practical ecumenical collaboration in the diakonia of service and charity. We would like to see the composition of a manual-guide for ecumenical action, adapted to the region or country. Theological dialogue and dialogue of the diakonia should be founded on spiritual dialogue and prayer, and be translated constantly into a dialogue of life. We will avoid all proselytism and any usage opposed to the Gospel. Perhaps a protocol could be established between Churches committing them to avoid any form of proselytism. With prayer, reflection, study, and in docility to the action of the Holy Spirit, we must seek to respond to the request of the Venerable Servant of God, Pope John Paul II, in his Encyclical Ut Unum Sint (25 May1995), to set out a new way of exercising the primacy, which, not undermining the mission of the Bishop of Rome, draws on the ecclesial forms of the first millennium. If the Holy Father so desires, he could empower a pluri-disciplinary commission to study this delicate subject.

III. CHRISTIAN WITNESS: WITNESSES OF RESURRECTION AND LOVE

«That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim » (1 Jn1:1-3). The Apostles, the Church of the origins, and through them and after them, all Christians are witnesses of the resurrection and love. As in the case of Paul of Tarsus, this is a matter of a personal encounter with the Risen Christ, a spiritual but real encounter, which transforms the Christian into a true witness, even to the point of offering the supreme witness of martyrdom. This experience unites the Christian to the Apostles, saints and martyrs throughout the ages. Saint Paul lists some necessary characteristics to being a good witness of Christ: “Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace.” (Eph 4:2-3). Only when good relations have been established can we speak about Jesus and his Word. We must make an effort at being faithful to this advice given to us by Saint Paul and welcome persons as they are and love them. The prophetic role of the Church and the SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 16 faithful needs to be better known and developed as an important part in proclamation and witness.

A. CATECHESIS, WITNESS AND PROCLAMATION FOR THE CHURCH

A Catechesis for Our Times, by Properly Prepared Members of the Faithful

The Church bears witness to the Lord and proclaims his life, works and catechesis, especially initiation to faith and to the sacraments. A sound faith formation and a vibrant spiritual life are the best way of guaranteeing the consolidation of a luminous Christian identity, clear and radiant. Catechesis must address all age groups: children, youth and adults. Catechists must be well prepared for this mission, through a suitable formation which bears in mind today’s problems and challenges. After proper preparation, young people can be good catechists to their peers. Well-prepared parents are to engage in catechetical activities in their families and parishes. The Christian family has a primary role in transmitting the faith to children. Catholic schools, associations and apostolic movements are the privileged places to teach the faith. Our faithful should be formed to understand the Old Testament's part in the work of salvation, which will serve as a safeguard against politicising biblical texts. Catechesis must be total and complete, taking into account tradition, life experiences, modernity according to Catholic teaching and ecumenical and inter-religious dialogue in truth and charity. The religious training of children, youth and adults must remedy the disappearance of Christian initiation before baptism, now conferred on babies. Religious education must be integrated with human education. The Church's social doctrine, sometimes lacking for the most part, is an integral part of faith formation. The Catechism of the Catholic Church and the Compendium of the Social Doctrine of the Church are excellent resources. The pastorals on the family, childhood and youth have not been mentioned sufficiently in the preparatory documents of this Synod. The problem of sects is a serious challenge that affects our Churches. Catechesis must aim at strengthening our faith as we face socio-religious situations, which must be generally studied and a pastoral plan implemented. It is important to establish a post-baptismal catechumenate to welcome converts to Christianity. Catechesis must lead to an active commitment in the service to the poor, the suffering and the marginalised. Without the witness of their lives, the action of catechists will remain fruitless. They are above all witnesses of the Gospel. Catechesis must also promote moral and social values, respect for one another, the culture of peace and non-violence as well as a commitment to justice and the environment. We wish to encourage the formation of faith in small groups or small communities, which are more inviting in personal relations. This might prevent our faithful from turning to the sects. In this way, the parish will become the community of communities. It was stated that Eastern Christians, like Western ones, need a new evangelisation for profound conversion and renewal in light of the Word of God and the Eucharist. We must encourage all the faithful, but especially priests, men and women religious, consecrated persons and those responsible in pastoral activity and the apostolate to follow the Church's teachings and to study the documents of the Magisterium, preferably through study in common. Communion also implies frequent contact among patriarchs, bishops, priests and the laity. The spiritual life and the journey of the universal Church must be the primary objectives of formation. Baptism must be given its true meaning SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 17 and promote Gospel values. The vocation to sanctity must be at the center of faith formation at all stages and forms of the Christian life. Special care must be given to the family, which risks being torn apart and undermined by Western relativism and a dominant non-Christian outlook in our region. Families of mixed religions must be the subject of special pastoral care. The catechetical manuals must supply for what might be lacking and correct errors which are found elsewhere. The topic of "catechetical methodology" was seldom if ever mentioned during the assembly. The use of modern means of communication is unavoidable in transmitting the faith, in religious formation, in mission and in evangelisation, in educational activity, in the pursuit of peace, in works of development and in activity for the integral development of our societies. The media are the place of witness to Christ and to Christian values. They form a new culture of global communication true and proper, characterised by new languages and new ways of thinking. They are the new areopagi in the global world. Attention needs to be given to avoiding the negative aspects of the media: mass manipulation, the flourishing of sects, violence and pornography and international anti- clericalism. However, it has been noted that the use of the media in our Churches, with few exceptions, is individual and at a primitive level, due to a lack of financial resources, and consequently professional resources, or because of an individualistic way of working. Some suggested the formation of a commission for the vitalisation and the coordination of the means of communication in the Middle East. Our Churches need skilled persons in these areas. Perhaps we could help the more gifted persons in training them, and then hiring them for this work. Priests, starting in seminaries, and persons in religious life need proper training. The media and communication are a powerful means to consolidate communion. They greater unite the Churches of the Middle East and the world. We hope that Telepace and KTO and other Catholic media will use Arabic sub-titles in their broadcasts and dedicate air-time for broadcasting programmes in Arabic. Such action would also consolidate inter-religious relations. We must establish plans and the means to communicate the results of this Synod and to put into practice its directives and recommendations.

B. THE LITURGY, SOURCE AND SUMMIT OF COMMUNION AND WITNESS

The liturgy is a proclamation and an important wtiness of a Church which prays and not only acts. It "is the summit toward which the activity of the Church is directed; at the same time, it is the font from which all her power flows." (Sacrosanctum Concilium, 10). In our Eastern Churches, the Divine Liturgy is the centre of religious life. It has an important part in safeguarding a Christian identity, in strengthening membership in the Church and in animating the life of faith. We must preserve and cultivate the sense of the sacred, of symbols and of popular religiosity which needs to be purified and deepened. Attention needs to be given to the cleanliness and the dignity of holy places, , vessels and holy books. Muslims also have a keen sense of the sacred. Little has been said about the renewal of the liturgy, although it is desired by many. It will be necessary to know how to unite the “old and the new” (Mt 13:52). Tradition is dynamic, tending to move towards perfection in harmony with the new demands of the development of the community (cf. Pope Benedict XVI). Religious communities and movements are called to a true inculturation in the liturgy of the country where they carry out their mission. It was also said that the Latin Church should limit itself to the celebration of the liturgy in Arabic for its Arabic-speaking faithful. It is important and SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 18 urgent to agree on a unified Arabic text for the Lord’s Prayer for use in the liturgy, meetings and private and public prayer.

C. RELATIONS WITH JUDAISM

1. Vatican II: The Theological Basis for Relations with Judaism

The Declaration Nostra aetate of the Second Vatican Council specifically treats the relations between the Church and the non-Christian religions. Judaism has a special place in this document.

2. The Present-Day Magisterium of the Church

Initiatives for dialogue take place at the level of the Holy See and the local Churches. The Israeli-Palestinian conflict affects relations between Christians and Jews. Repeatedly, the Holy See has clearly expressed its position, appealing for both peoples to be able to live in peace, each in its own homeland, with secure and internationally recognised borders. A lasting security is based on mutual trust and is fostered by justice and integrity. We have the duty to remind everyone that living together peaceably is the fruit of an authentic recognition and practice of each one’s rights and duties. Prayer for peace is of major importance.

3. Dialogue with Judaism

Our Churches reject anti-Semitism and anti-Judaism. The difficulties in relations between the Arab and the Jewish peoples is a result of the situation of political conflict. We distinguish between the religious and political realities. Christians have the mission to be artisans of reconciliation and peace, based on justice for both sides. Local pastoral initiatives of dialogue with Judaism are presently taking place, such as, praying in common, particularly the Psalms, and reading and meditation upon biblical texts. These initiatives create a willingness to make concrete efforts, together calling for peace, reconciliation, mutual and good relations. Other initiatives are being made for a dialogue of the faithful of the children of the three . The Vicariate for Hebrew-speaking Christians must help Hebrew society better know and understand the Church and her teachings. It was established for collaboration in the pastoral service of Hebrew-speaking Catholics and emigrants. This will lead to a peaceful Christian presence in the Holy Land. The misinterpretation of certain verses of the Bible justifies and even fosters violence. The reading of the Old Testament and a greater appreciation for Jewish traditions assist in better understanding the Jewish religion. They offer a common ground for serious study and an aid in better understanding the New Testament and eastern traditions. Other possibilities for collaboration present themselves in the current situation. Dialogue is necessary also at the academic level. Thus, there is need for contact and collaboration among institutes of formation. Catholic schools have an essential role in formation leading to mutual respect and peace.

D. RELATIONS WITH MUSLIMS

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The Declaration Nostra aetate of the Second Vatican Council also provides the basis for the Catholic Church’s relations with Muslims. The document reads: “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 men” (No. 3). After the Council, numerous meetings have taken place among representatives of the two religions. At the beginning of his pontificate, Pope Benedict XVI declared: “Inter-religious and intercultural dialogue between Christians and Muslims cannot be reduced to a temporary choice. It is indeed a vital necessity on which a large part of our future depends” (Benedict XVI, Meeting with representatives of Muslim Communities, Cologne, 20 August 2005). The Pontifical Council for Interreligious Dialogue holds meetings of dialogue of major importance. We recommend the creation of local commissions of interreligious dialogue. A primary place needs to be given to the dialogue of life, which gives an eloquent, silent testimony and is sometimes the only means to proclaim the Kingdom of God. Only Christians who offer the testimony of an authentic faith are qualified as credible participants in interreligious dialogue. We need to educate our faithful for this dialogue. Eastern Christians can help those of the West to enter more profoundly into a constructive encounter with Islam. There are many reasons for fostering relations between Christians and Muslims: all are fellow citizens, all share the same language and the same culture, not to mention the same joys and sufferings. Moreover, Christians are called to live as witnesses of Christ in their societies. From the beginning, Islam has had common roots with Christianity and Judaism. Arabic-Christian literature must be better appreciated and used as a resource in the dialogue with Muslims. Our closeness to Muslims is strengthened by 14 centuries of living together, in enduring difficult moments as well as many positive ones. For a fruitful dialogue, Christians and Muslims must know one another better. Muslims and Christians share the essence of the 5 pillars of the Islam. Several examples of promising, successful initiatives have been mentioned in the area of dialogue and work in common among Christians and Muslims in Syria, Lebanon, the Holy Land, Egypt and elsewhere. Common activities are to be encouraged in the areas of culture, sport, social and educational work. Hence the essential importance of our educational institutions, which are open to all, effectively providing an education in friendship, justice and peace. The ecclesial movements also make a very valid contribution in this area. The Loving God loves Muslims. Maybe it is necessary to find a new theological language to express this mystery and make it more accessible to them. In this regard, our testimony of life will be a powerful help. Hence the essential importance of the dialogue of life or the dialogue of the neighborhood ‘hiwar aljiwar’. Dialogue with Muslims has often been mentioned, recommended and encouraged. Dialogue expresses the communion of the children of God. We are all inhabitants of the same earth, the same house of God. It has even been asserted: no peace without dialogue with the Muslims. Saint Francis of Assisi, in his meeting with King Al-Kamel in Egypt in 1219 gives us an example of dialogue through nonviolence and the dialogue of life. The Eastern Churches are the most qualified to promote interreligious dialogue with Islam. This duty is theirs because of their history, their presence and their mission. Contact with Muslims can bring Christians to a better appreciation of their faith by deepening and purifying it. Holiness of life is a mutually appreciated on both sides. A true relationship with God does not need noisy religiosity, but authentic holiness. SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 20

Profoundly religious persons are an object of respect and veneration, a common reference point and the conscience of the society. The relationship with Islam postulates a profound spiritual life. If we are not open to God, how we can be open to people? We have the duty to educate our faithful for interreligious dialogue and in the acceptance of religious diversity, in respect and in mutual esteem. The prejudices inherited from the history of conflicts and controversies, on both sides, must be carefully faced, clarified and corrected. In dialogue, encounter, acceptance of the difference of the other, free access, confidence, mutual understanding, reconciliation, peace and love are important. Dialogue is beneficial in the service of peace, in favor of life and against violence. Dialogue is the path of nonviolence. Love is more necessary and effective than discussion. We must not argue with Muslims but love them, hoping to elicit reciprocity from their hearts. Before disputing about what separates us, let us meet on what unites us, especially as regards human dignity and the construction of a better world. It is necessary to avoid any provocative, offensive, humiliating action and any anti-Islamic attitude. To be authentic, dialogue must take place in truth. Dialogue is a testimony in truth and love. It is necessary to speak frankly about the truth, the problems and the difficulties, in a respectful and charitable way. If dialogue is inescapable and must continue, maybe it must enter a new phase of frankness, honesty and openness. This is all the more necessary as the Islamic announcement (da'wa) is more and more active in the West. We have to explain to one another our different visions of the truth. We have to treat serenely and objectively the subjects which concern the identity of man, justice, the values of a worthy social life and of reciprocity. This term of reciprocity needs to be clarified, according to some interventions. We have to consider also that the Muslims have various currents of teaching and of action. There are the fundamentalists, the peaceful traditionalists - the majority - who hold Islam as the faith and the supreme standard and have no problem in living serenely with non- Muslims, and the moderates open to others, who are rather an elite. It has been suggested that we not limit ourselves to the present moderate currents of the Islam, but that it is necessary to have contact with the fundamentalists and the extremists, who affect profoundly the masses. Religious freedom is fundamental to healthy relations between Muslims and Christians. It should be a main theme in interreligious dialogue. We would wish that the Koranic principle "no constraint in religion" should really be put into practice. Some synod fathers spoke about the constraints, about the limits to freedom, about acts of violence and the exploitation of migrant workers in some countries. No one quoted the Koranic verses on which the extremists base themselves to justify their attitude and acts of violence. This shows the praiseworthy attitude of the Pastors to see what unites and calms rather than what separates. In the dialogue with Muslims, it will be necessary to study a rereading of the hadiths which purportedly incite to violence, connected to a past historic context, and replaced by the current context of respect for human rights. We all have to work together to transform sectarian mind-sets and attitudes into the spirit of life and action for the common good. It is a long-term task, in view of the fact that confessionalism has deep structural roots, which go back to dhimmi-status and the millet system. Dialogue will prevent the attitude of distrust and fear of one another. Christians will have to put down roots into their societies asnd not succumb to the temptation of turning in upon themselves as a minority. They have to work together for the promotion of justice, peace, freedom, human rights, the environment and the values SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 21 of life and the family. Socio-political problems are to be addressed, not as rights to be demanded for Christians, but as universal rights that Christians and Muslims defend together for the good of all. We have to exit from the logic of defending the rights of Christians, to engage ourselves for the good of all. The young people will have it at heart to undertake concerted actions from these perspectives, to cooperate together with people of good will, to face the urgent problems of the moment: freedom, equality, democracy, human rights, emigration and immigration, the consequences of globalisation, the economic crisis, violence and extremism and life. It is necessary to eliminate prejudicial statements against others from school textbooks, and all that is offensive or misrepresents others. We shall try rather to understand the point of view of the other, while respecting different beliefs and practices. We shall emphasize what we have in common, in particular on the spiritual and moral level. The Holy Virgin Mary is a meeting point of great importance. The recent declaration of the Annunciation as a national holiday in Lebanon is an encouraging example. Religion is a builder of unity and harmony and an expression of communion among persons and with God.

E. CONSTRUCTING TOGETHER A CITY OF COMMUNION

In our countries, all citizens must together face two major challenges: the need for peace and the reality of violence. The situations of wars and conflicts in which we live generate violence. They are exploited by international terrorism, and also by extremist currents and movements in our region. The West tends to be identified with Christianity and the choices of States are often attributed to the Church. In reality, however, the governments of the West are secular and increasingly opposed to the Christian faith. It is important to explain this reality as well as the positive significance of the secular state, which distinguishes politics from religion. Within this context Christians have an obligation and a mission to live out Gospel values Our Christian lay people must be offered the formation they need in order to deepen and strengthen their sense of a Christian calling. The Church is called to serve. Bearing testimony is not a way of bypassing explicit proclamation, nor can it be reduced to merely setting a good example. To give testimony is to live in the truth. From this arises the imperative of living an authentic Christian life. It is by our lives that we must testify constantly, without syncretism or relativism, but with humility, respect, sincerity, and love. "Physician, heal yourself!" (Lk 4:23). First we must heal ourselves; then we shall be able to reflect the light of Christ. Our most important testimony in society is a freely given love for others. The Catholic Church gives an eloquent, extremely valuable witness by her numerous works and educational, charitable, sanitary and social development institutions. These are valued and frequented by all citizens, regardless of religion or background. They greatly contribute to breaking down walls of suspicion and rejection. The Church makes a preferential option to serve the poorest of the poor. The more conscious we are of our Christian vocation in society, the better equipped we shall be to manifest and radiate the power of the Gospel, which has force, even today, to transform human society. The Apostolic Exhortation of the Venerable Servant of God, Pope John Paul II, A New Hope for Lebanon (10 May 1997), offers concrete guidance for Christian testimony in civic life. We should endeavour to appreciate its message to the full and live out of it, especially in Lebanon. SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 22

Whether we are Muslims or Christians, we must pursue a common path together. Although we differ in our understanding of man, of his rights and freedoms, we can together find a clear, definite foundation for joint action, for the good of our societies and our countries. The universal principles of human rights are most likely to provide us with common ground for peaceful study and shared activity. We shall be able to engage in fruitful dialogue with any individual who advocates the defense of human rights and an ethics based on the values of human nature, of the family, of life and of civic state. Let us encourage this tendency among moderate and sincere people. All of us have a reciprocal responsibility to promote the good of others. Let us build a City of Communion together!

*In the small groups it will be necessary to deal in more depth with themes which have received little treatment so far: Catechetical methodology; liturgical renewal; modernity; the specific, irreplaceable contribution of Christians; the future of Christians in the Middle East.

CONCLUSION: WHAT DOES THE FUTURE HOLD FOR CHRISTIANS IN THE MIDDLE EAST? “Do not be afraid, O little flock!” (Lk 12:32)

Present-day situations give rise to difficulties and concerns. Empowered by the Holy Spirit and guided by the Gospels, we face them with hope and filial trust in Divine Providence. Today, we are a “little flock”. However, our actions and witness can ensure a significant presence. We must seriously consider our vocation and call to give testimony in service to humanity, society and our countries. Together we must work to prepare a new dawn for the Middle East. We are strengthened by the prayers, understanding and love of our brothers and sisters around the world. We are not alone. This synod has made that very clear, as we were told by the representative of the Bishops’ Conference of Oceania. We want our brothers and sisters in the Middle East to know that we value our communion with them, that we are committed to solidarity with their hopes and sufferings, and that we shall assist them with prayers and practical assistance in the challenges they face today. Furthermore, our faith teaches us that the Lord himself walks alongside us. His promise is always timely: “I am with you always, even to the end of time” (Mt 28:20). God is the Lord of History (cf. Pope Benedict XVI, Homily at the Opening Mass, 10 October 2010). Now, as the Synod will soon be finished, our true work begins. It consists in making known and passing on all that the Synod has given us, in implementing its directives and recommendations through appropriate structures, and in carefully following up this work in coordinated pastoral activity. In this way, we shall reap abundant fruit as a result of the power of the Holy Spirit. We have great hopes. “And hope does not let us down, for the love of God has been poured into our hearts by the Holy Spirit which has been given us” (Rm 5:2-5). “Do not fear, little flock!”, says the Lord. To respond to his words, we need more faith, more communion and more love. From this will come grace, strength, peace, joy, numerous vocations—and holiness. Let us ask the Blessed Virgin Mary, so greatly loved and honoured in our Churches, to model our hearts after that of her Son, Jesus. And let us heed her words: “Do whatever he tells you!” (Jn 2:5).

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QUESTIONS

1. How can we recover what is essential to the Word of God, i.e. its capacity to get inside people’s existence to bring about a change in their lives leading to greater and more fruitful commitment? How can a regular encounter with the Word of God help to enhance Christians in their Being and Acting? The Word of God is an inexhaustible source of communion and of openness. How is it read and deepened within the Church so as to bring about communion, dialogue and of development of and of the world? 2. Sometimes the Old Testament is interpreted in a tendentious and biased fashion. How,in our current context, can we rediscover the wealth of the Old Testament in the light of the unity of the two testaments in Christ?

3. Our Churches are sometimes faced with situations of persecution even leading to martyrdom. What is our attitude to these situations today?

4. In the beginning, the Churches of the East were missionary Churches par excellence. Nowadays, this missionary spirit has weakened. How can we reawaken the missionary spirit in our Churches for a new evangelisation within each Church and at the service of the universal Church, in order to keep the spirit of the Gospel by reviving the faith of Christians and keeping the “memory of origins” alive.

5. For an effective and evangelical pastoral practice, what structures should be put in place to form pastoral workers who are creative managers and who can at once listen, offer a lead, give direction, support, show compassion and outline proposals?

6. Giving new dynamism to Christian communities in a world in which they are a minoritymeans helping them to return to the spirit of the Gospel, fortifying the faith and spirituality of our faithful and forging again the social bond and the solidarity between them but without succumbing to a ghetto mentality. What ecclesial structures and pastoral practice would help to strengthen a sense of spiritual and social belonging.

7. Between inculturation and fusion, does the Church ever find herself tainted by the politics and conflicts which are tearing apart the world around her? What strategies might help her remain a reference point of openness and evangelical dialogue? How are we to act in a multicultural world where freedom of expression sometimes depends on clan, on confession or on traditions which are incompatible with the Gospel? How should we equip young people to take part in a true dialogue which is neither fusion nor confusion but the expression of a true sharing and an evangelical desire to welcome, to be open and to love for the sake of truth and unity?

8. Faced with the fact of emigration, how could we help our faithful to live out their own ecclesial identity in close collaboration with the local Church of the host countries so as always to show unity in diversity?

9. When it comes to the pastoral demands of emigration, what factors should be borne in mind in the training of future ministers in our seminaries and theology faculties?

SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 24

10. Our countries in the Middle East increasingly welcome immigrants for economic reasons. How can our Churches help to ensure that their fundamental human rights are respected and offer them suitably adapted pastoral accompaniment?

11. Given the ecclesial reality in the countries of the Gulf, how can we work together to set up better pastoral collaboration between the Eastern Catholic Churches and the Roman Catholic Church?

12. Undeniably, the East is facing a vocations crisis compared to the abundance of the recent past. Vocations in the Church are the work of the Holy Spirit for the whole Church. What pastoral work in vocations promotion do we undertake, particularly for young people, which can touch their hearts, enabling them to dare to follow Christ generously and without fear? Faced with the shortage of priests in some places, how can we live a priestly ecclesial communion better able tocater for the needs of these Churches?

13. How does the particular identity and vocation of our Eastern Catholic Churches look to you in the light of the Second Vatican Council and of the ecumenical dialogue currently in progress?

14. How can we rediscover the correct sense of the Church as a mystery of communion to facilitate an evangelical presence and witness in the Middle East?

15. What should we do to prevent a real slide taking place whereby the Church’s undertakings become based solely on ethnic, cultural or political factors?

16. Our Churches are increasingly welcoming new apostolic movements and movements of Christian initiation. How can we ensure their harmonious integration into the pastoral reality of our Eastern Churches whilst respecting their particular charism?

17. Harking back to our shared roots in the experience of the Church of Jerusalem, can we find there an effective means to bring about the unity of which Christ speaks in His priestly prayer? What strategy would be necessary to attain it?

18. The situation of Christians in the Middle East is complex and often confusing. This is as true of the politico-cultural level as it is of the ecumenical and interreligious dimension. How, as Christians, can we approach others, in the footsteps of Christ, regardless of historical divergences of thought or ideology, so as to meet people, children of God just like us and, consequently, brothers and persons worthy of our respect and our esteem?

19. What measures can our Churches take in the area of the new means of communication to promote shared witness and evangelisation in an ecumenical and interreligious environment?

20. Pope Benedict XVI has just created a dicastery for the new evangelisation of countries with a long . Are our apostolic Churches in the Middle East SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 25 aware of the interest of a New Evangelisation which can answer the problems of contemporary men and women?

21. The Church is used to a positive dialogue with moderate Muslims for the common good. Given the considerable impact of fundamentalist currents in Islam on the course of events, what should our attitude be to such currents?

22. In the tradition of the Eastern Church, the liturgy is the privileged expression of Christian faith and action (lexorandi, lexcredendi, lex vivendi). How can we adapt our ancient liturgical traditions, marked as they are by the vigour of the Bible and the Fathers of the Church, to the needs of man today?

23. Often religious instruction ceases when people leave school. Adults need solid faith formation to infuse their personal, family and professional lives. What can our Churches do to provide such formation? Should we work together for all our Catholic Churches of the Middle East to put together a basic catechetical plan for adults?

[00191-02.06] [NNNNN] [Original text: French]

CALENDAR

Today, 18 October and tomorrow, 19 October 2010 the work s of the working groups (Sessions II, III and IV) for the drafting and approval of texts Propositions (Synodal consensus formulas regarding some subjects considered important by the Synod Fathers, suggestions offered to the Holy Father as a result of the Synodal work).

This afternoon, the Members of the Presidency and the Patriarchs will be received by the Italian Minister of Foreign Affairs, the Honorable Franco Frattini. As explained by the Secretary General in closing the Congregation, this will be the occasion to discuss what the Middle Eastern Synodal Fathers expect from Italian diplomacy and from the European Union.

October 20, the day after tomorrow , there will be no General Congregation. The General Relator, the Secretary and the Special Relator of the working groups will proceed with the unification of Propositions. On 21 October, during the XII General Congregation, the single List of Propositions. SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 26

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: [email protected] SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 27

EDITOR: [LOMA] FOTOCOPIATORE: ANDREA - ENRICO - FRANCESCO - GIANLUCA ORARIO CHIAMATE EDITORS: ORARIO CHIAMATE FOTOCOPIATORI:

ISTRUZIONI PER LA DUPLICAZIONE E LA DISTRIBUZIONE EDIZIONE INGLESE - 02

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CODICI PERSONALI E UTENZE TELEFONICHE DEGLI EDITORS VAMA Marco VAN BRANTEGEM (Editor Capo) 441 LOMA Maria LOMBARDI 443 ISTU Tullia ISERNIA 427 HAGI Giulia HALABI 442 HAAM Amal HAZEEN (Editor Bollettino arabo) 82045 DICR Cristina DI MARCO 440 SCSA Salvatore SCOLOZZI 438

SYNODUS EPISCOPORUM - Bulletin 17 - 18.10.2010 - 28

Serva ordinem et ordo servabit te

[B17-02.06] SYNODUS EPISCOPORUM BULLETIN

HOLY SEE PRESS OFFICE 18.10.2010 English edition 18

SUMMARY

- ELEVENTH GENERAL CONGREGATION (MONDAY, 18 OCTOBER 2010 - MORNING) - CONTINUATION - NOTICES

ELEVENTH GENERAL CONGREGATION (MONDAY, 18 OCTOBER 2010 - MORNING) - CONTINUATION

- AUDITIO AUDITORUM (IV)

AUDITIO AUDITORUM (IV)

During the Eleventh General Congregation, the following Auditors intervened:

- Rev. Sister Clauda Achaya NADDAF, R.B.P., Superior of the Convent of the Sisters of Our Lady of Charity of the Good Shepherd (SYRIA) - Rev. Sister Daniella HARROUK, Superior General of the Congregation of the Sacred Hearts of Jesus and Mary (LEBANON) - Rev. Georges NORADOUNGUIAN, Rector, Armenian College, Rome (ITALY) - Mrs. Huda MUSHER, Director, "Caritas" (JORDAN) - Mr. Paul SAGHBINI, Hospitalier of the Lebanese Association of the Knights of Malta (LEBANON) - Rev. Raymond Leslie O'TOOLE, S.F.M., Assistant Secretary General, "Federation of Asian Bishops Conferences" (F.A.B.C.) (HONG KONG) - Rev. Sister Marie-Antoinette SAADÉ, Member of the Congregation of the Maronite Sisters of the Holy Family; Responsible for training and apprenticeship (LEBANON) - Mr. Harald SUERMANN, Director, Middle East Division, "MISSIO" (GERMANY)

The summaries of the interventions of the Auditors are published below:

- Rev. Sister Clauda Achaya NADDAF, R.B.P., Superior of the Convent of the Sisters of Our Lady of Charity of the Good Shepherd (SYRIA)

Introduction: Half of the population of the earth are women. Almost half of these women are the victims of violence and exploitation, and live in extreme poverty, their rights are scorned. Our Mother Church is mother following in the example of Mary. Could she take these concerns away from women? In the working instrument, there is no mention of problems concerning women, in a Synod for the Middle East where women are second class. SYNODUS EPISCOPORUM - Bulletin 18 - 18.10.2010 - 2

I would like the Synod to provide propositions that could help in the implementation of the international conventions in favor of women in Arab countries. The religious women in Syria take on important tasks in the social, educational and pastoral domains, in other places they are marginalized at the level of dioceses and parishes. We suggest: - Actively engaging religious women in diocesan and parish councils. - Supporting them in their pastoral activities. - Taking advantage of their competence in the catechetical domain, and contributing to their permanent formation on the pastoral, spiritual and technical level: formation sessions, recycling... - Creating a place for the pastoral care of vocations, where the clergy and religious persons invest in the youth movements.

[00161-02.04] [UD021] [Original text: French]

- Rev. Sister Daniella HARROUK, Superior General of the Congregation of the Sacred Hearts of Jesus and Mary (LEBANON)

- An act of thanks. - A cry of alarm. - A proposition. Act of thanks to the Lord for the personal choice with which you have gratified me, Holy Father. Well, in this immense ocean of men where I have been navigating for the past 5 days, I am rejoicing at finally being able to make my voice heard, in the name of the four Religious Congregations coming from Lebanon, Syria and Egypt, with 43 zealous companions from Jordan and the Holy Land, 7 women. What we would call chance, said Bernanos, is perhaps the logic of God - Alfred de Musset also said. “Beat your heart, that is where genius is”. After this literary flight I launch my cry of alarm: schools in the Middle East are threatened, they are in danger especially in our countries. We have listened at great length to you and we have followed your interventions with interest. Now, listen to our anguished cry: the fate of 192,000 students in Lebanon’s Catholic schools is endangered. Should the Church lose her role of Mother and Teacher, in the educational institutions, when could she recuperate or practice her mission? What kind of end profile could we have in the Middle East for a youth deprived of kerygma in a society where values are boiling and religious freedom is contested, and one preys on fanaticism? Where in Lebanon would the plural and convivial and multi- confessional message be? Save education and more precisely the schools subsidized by the State, the States that do not honor their commitments despite our courageous and repeated claims. In line with Communion, sharing and witness, let us found a common treasury or more exactly a mutual for all the Middle Eastern schools, where Your Holiness, Your Beatitudes and you beloved Bishops, superiors general would give your contribution, which I hope would be substantial, generous and regular to ensure a minimum income to families and to the students in the surrounding areas, a teaching of quality to all in equality and dignity. SYNODUS EPISCOPORUM - Bulletin 18 - 18.10.2010 - 3

Thus, the universal Church and those of the Middle East would contribute to the promotion of man and all men through an educational cooperation with good management and amazing transparency.

[00162-02.02] [UD022] [Original text: French]

- Rev. Georges NORADOUNGUIAN, Rector, Armenian College, Rome (ITALY)

If the Church is the assembly of the faithful and we are only clerics here, then we are not a Church but we are the leaders of our Churches. With our priestly ordination or our episcopal consecration we received a state of grace; but unfortunately we have lost the grace of being in direct contact with our faithful. In fact if we take a look at the themes dealt with it is immediately apparent that these are the concerns of us hierarchs. There are difficulties in establishing relationships among us. Difficulties in establishing relationships with the conditions of the countries we live in. I have serious doubts about the fact that the problems we are dealing with are problems that involve our youth. I fear that what we are dealing with is a simple interpretation of what our faithful are facing or living and instead we are not dealing with the real causes. For a solution we do not need interpretations or justifications but rather a serious diagnosis of the situation and research in its cause. I believe it is very important to let our lay people speak and particularly our young people because they are the first to be interested in the theme and in our debates. Their word has many advantages. 1. They are often denied the advantages reserved to us men of religion and to those who rule our countries, so young people have more courage in speaking of their difficulties and are more outspoken. 2. Not having the material benefits/social security that we have as clergy, young people have a more objective and realistic vision of the situation of their faith and the difficulties of their Churches. 3. Having no state privileges they are less afraid of “secret agents” of a country and they speak more courageously than us about the real daily challenges.

[00163-02.02] [UD023] [Original text: Italian]

- Mrs. Huda MUSHER, Director, "Caritas" (JORDAN)

I can participate only as a simple grandmother, speaking out frankly. What we expect from the Synod is that we go beyond talking about the past and the reality of the situation of Christians in the East to reach a clear vision and program on how to confront the challenges of this reality and overcome them. Let us start by recognizing the peculiarity of the Eastern Christian identity and the importance of defining it. In fact, the Eastern Christian belongs to the nationality of his country and has contributed and still contributes to the construction of Arab and Islamic civilization, and he is also the successor to the first Christians in these lands. The peculiarity of the Eastern Christian demands the start of new inter-religious dialogue between the children of the same people, before or at the same time as the dialogue between those who guide its thought, until the Christian’s ignorance about his Muslim brother’s religion vanishes along with the Muslim’s about his Christian brother’s. SYNODUS EPISCOPORUM - Bulletin 18 - 18.10.2010 - 4

The Eastern Christian is a lay person who by “lay” does not mean moving away from religion, but a rejection of a state based on religion, whether it is Christian, Muslim or Jewish. The peculiarity of the Eastern Christian also demands that Christians should celebrate their feasts together as happens in Jordan where Christians celebrate Christmas according to the Western calender and Easter according to the Eastern calender, and this means that Christians share their celebrations and their sufferings. In this way they become a single heart and a solid unity. I have the strong impression that the happiness of Christ Our Lord will be great if all Christians were to celebrate their feasts together. Finally the Eastern Christian perceives himself as the best suited to deal with the West, because he takes a position starting from his convictions of defending the causes of his nation and he assumes the responsibility of bringing the concept of moderate Islam to the whole world. And he sees no contradiction in this with his own religion and faith. In Jordan the Christian abides by the “Amman Letter” of 2003 as the basis of the concept of moderate Islam.

[00164-02.03] [UD024] [Original text: Arabic]

- Mr. Paul SAGHBINI, Hospitalier of the Lebanese Association of the Knights of Malta (LEBANON)

The future of Christians in our part of the world is conditioned by political and social factors, in which religion can have a direct influence. During the past few years, these factors led to a massive emigration resulting in demoralized Christian communities who were weary of all the nice words that were said about them. On the political level and taking a general look at the region, it is clear that Christians are neglected for a reason. For them tom become, they need to be the “only” actors of their history, forgetting external assistance and counting only on their faith, their Church, the Vatican and the Universal Church. In the medium term, one condition that could help reassure in their deep anguish and stop the hemorrhaging would be to reinforce in the chapter on “human rights” the “right to be different”. This should allow international authorities to indicate and sanction appropriately the discrimination they are guilty of, those countries that break the rules (the sanctions being of the same caliber as those applied to nuclear technology, for example). One should similarly provide clear support to those countries where minorities are left free whatever the political tendency of the country. In waiting, Christians must take on to the best of their abilities their existential problems. In the Middle Eastern environments, it would be advisable to reinforce and develop dialogue (no matter the form) with moderate Muslims of the social fabric as well as with the leaders. This dialogue could be in the form which Mgr. Bader (Moussa Abdallah-Algeria) has judiciously described as and which he called “daily dialogue” without provocation and in accentuating all of the common or unifying elements of action. The successful experience which the Order of Malta in Lebanon with the Islamic authorities resulted in a dialogue of this kind. In particular I mention our common operations with “Dar el Fatwa” for the Sunnite community and (for over twenty years) the “Fondation de l’ Imam el Sadr” for the Shiite community. This is not counting the fifty percent of Muslims treated in our medical-social centers managed in community bythe SYNODUS EPISCOPORUM - Bulletin 18 - 18.10.2010 - 5 sisters belonging to Catholic religious congregations and which provide more than 160,000 medical interventions per year.

[00165-02.05] [UD025] [Original text: French] SYNODUS EPISCOPORUM - Bulletin 18 - 18.10.2010 - 6

- Rev. Raymond Leslie O'TOOLE, S.F.M., Assistant Secretary General, "Federation of Asian Bishops Conferences" (F.A.B.C.) (HONG KONG)

The Federation of Asian Bishops' Conferences comprises regions that include East Asia, South-East Asia, South Asia and Central Asia. The Middle East is sometimes referred to as West Asia as it is in the Introduction of Pope John Paul II’s Post Synodal Apostolic Exhortation Ecclesia in Asia. “Because Jesus was born, lived, died and rose again in the Holy Land that small portion of Western Asia became a land of promise and hope for all mankind” I would like to address number 55-56 of the Intrumentum Laboris which refers to some responses from the Lineamenta. These responses suggest periodically calling (perhaps every five years) an assembly of the entire episcopate of the Middle East. In the Relatio ante Disceptationem this is worded “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,” I would like to underline the vital importance of such assemblies of the entire episcopate for purposes of unity and diversity and communio in general Permit me to give a living example of communio in practice. In India we have three Rites. The Syro-Malankara, Syro-Malabar and Latin Rite. Every two years the three Rites meet in what is called the General Body assembly of the Catholic Bishops Conference of India. In the 1990s John Paul II of happy memory created the Episcopal Synods of Syro-Malankara and Syro-Malabar and the Latin Episcopal Conference. Before that there was only one Episcopal Conference, the Catholic Bishops Conference of India. But the late Holy Father, in all wisdom, while creating the 2 new Oriental Synods and the Latin Rite Conference insisted on maintaining the Catholic Bishops' Conference of India as a structure whereby all three rites would meet regularly. An Episcopal Conference which is non-canonical in nature but provides a structure for the Unity of the Episcopate especially because of its diversity. And a forum for discussion of all the pastoral challenges that present themselves. In Central Asia we have another example of Unity in Diversity and Communio - an assembly of the Episcopate and Ordinaries that includes a Holy See Delegate for the Oriental Catholics of Central Asia. He is a priest Fr. Vasyl Hovera who resides in Karaganda, Kazakhstan but is responsible for the pastoral care of Oriental Catholics in Central Asia. He is part of Conference of Bishops of Kazakhstan and attends all the assemblies of the Bishops and Ordinaries of Central Asia which meets every year. I have attended two of these meetings one in Bishkek I Kyrgyzstan and the other in Tashkent, Uzbekistan. I highlight these two examples of how important it is for the Bishops of all the Rites to meet regularly. I suggest for the Middle East that it become a permanent structure where by the entire episcopate meets every two years and that be a strong recommendation from this Special Synod to the Council of Catholic Patriarchs of the Middle East. Finally I would like to say that as a simple secretary for the Asian Bishops, I strongly recommend that our secretariats for the whole of Asia and the Middle East keep in close contact for the purpose of forging closer ties because many of our pastoral challenges as Churches in the Middle East and the whole of Asia are quite similar based on our being small flocks in the midst of countries where other religions are the vast majority. And quite often it is the secretariats that make things happen. SYNODUS EPISCOPORUM - Bulletin 18 - 18.10.2010 - 7

[00185-02.02] [UD026] [Original text: English]

- Rev. Sister Marie-Antoinette SAADÉ, Member of the Congregation of the Maronite Sisters of the Holy Family; Responsible for training and apprenticeship (LEBANON)

Given the scale and diversity of our multiple problems, I would like to reiterate a practical proposal on the pastoral family, which already exists, as, in my opinion, it is possible and it is in our means whereas many others are not: Working together as Churches of the Middle East on what consists of a social fabric that is disintegrating: Family, primary and fundamental cell of the domestic Church and social fabric . We observe today an increase in dislocated couples, families torn apart and the ecclesiastic courts testify to this.It is true that the question of the family occupies and worries the Church and yet we often feel helpless in the face of such suffering. If we work together as churches, to take care of the family in all its dimensions, it seems to me that we could prevent much misery in our societies. Thinking together about a pastoral family, a simple pastoral, and intelligent and effective contribution towards all the other pastorals: that of vocations, the young, the sick, the disabled, the elderly, the sacraments, of Christian life itself.In order to recover the disintegrating families, why not create together a shelter for couples with staff and pastoral workers skilled in knowing how to listen to couples in difficulty; staff who offer presence, listening, advice and support before they have to come to court. Because prevention is better than cure.To offer some advice to parents, sometimes basic, but so needed, about the education of their children as the challenges they face are so huge that they feel powerless so they become resigned and therefore damage can only be multiplied.Encouraging young people to enter wider Christian movements, whether sporting, cultural or spiritual, as long as we have prepared capable and prudent educators. This is the best prevention against the temptations of drugs and other harmful addictions.Caring for the awakening of faith in the family as the privileged place where the child learns to recognize their identity and grow by developing their talents and abilities, human and divine. Because faith is acquired the mother's lap. This is where the first catechesis is the most effective and most lasting.Give the woman her true and rightful place. Should the Church not be at the leading edge in this area, given the practices in some Muslim communities where women are beaten, imprisoned, violated, abused, without rights, treated as domestic slaves? This indeed would be true witness. Repairing social fabric together, by promoting the human person at the heart of the family and starting from there, seems to me to be urgent and effective pastoral care. [00186-02.05] [UD027] [Original text: French]

- Mr. Harald SUERMANN, Director, Middle East Division, "MISSIO" (GERMANY)

Lay movements have a very important role because they bear witness to Christ and God’s Goodness in society with their actions and prayers. They do this in a direct way that priests cannot, because they are in contact with those who are distanced from the Church. Their work is missionary. They are the ones that can influence the different groups of society as well as the government of a country. By their self-same commitment they transform institutions in the long run. Through their commitment they can give reasons for remaining to other persons who are thinking of emigrating. SYNODUS EPISCOPORUM - Bulletin 18 - 18.10.2010 - 8

Sometimes Muslims rally around these movements, because they wish to share the same diaconal values and sometimes even spiritual values. The movements are missionary towards Muslims for the building of a just common society. Often these movements - new or old, movements for renewal or not - are way ahead in relationship to the hierarchy in the field of ecumenism. They are trans-confessional, they are not non-confessional. Together they live the common Christian values. They await spiritual direction from the priests and bishops, but no confessional recuperation. Sometimes the bishops complain that the movements do not respect culture and traditions. But this is very important. The alternative is not traditional, inculturated and confessional or modern, transconfessional and without attachments to local traditions. The goal should be to go out of the treasure of traditions together, which allows building creatively and together a just and Christian future. This presupposes a new ecumenical spirit. It could prove useful to train a group of priests and bishops from the different Churches and members of the movements to search this treasure together for useful traditions.

[00195-02.03] [UD128] [Original text: French]

NOTICES

On 19 October on the occasion of the Special Assembly for the Middle East of the Synod of Bishops, Roma Capitale is promoting two major international events in collaboration with the Synod of Bishops, Vatican Radio, the Italian Ministry of Foreign Affairs and the International Center of . On the morning of 19 October starting at 10 a.m. in the Protomoteca Hall at the Campidoglio, a conference will be held on “Christian Witness at the Service of Peace”; the following will participate: Gianni Alemanno, Mayor of Rome, Franco Frattini, Italian Foreign Minister, H. Ex. Rev. Nikola Eterovi_, General Secretary of the Synod of Bishops,Father Federico Lombardi, S.J., Director of the Holy See Press Office, Vatican Radio and CTV, Don Juliàn Carròn, president of the Fraternity of Communion and Liberation, Father Pier Battista Pizzaballa, O.F.M., Custodian of the Holy Land. The coordinator will be Roberto Fontolan, Director of the International Center of Communion and Liberation. Members of the Presidency, the Synodal Fathers and the other participants at the Special Assembly for the Middle East of the Synod of Bishops have been invited to the conference.

In the evening, at 9:00 p.m. at the Auditorium della Conciliazione of Rome, the international concert "Effata, Artists in Dialogue for the Middle East" will take place, promoted by Roma Capitale in collaboration with Hope and Radio Vaticana. As can be read in the official presentation of the event, "It is significant that it should be from Rome, the Eternal City by universal vocation, that the artists ‘in dialogue for the Middle East’, who come from the five continents, should want to renew in the hearts of all men and women of good will the invitation that gives the evening its title: do not close yourself up in yourself, but ‘Effata, open up!’"

[00197-02.03] [NNNNN] [Original text: Italian] SYNODUS EPISCOPORUM - Bulletin 18 - 18.10.2010 - 9

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: [email protected] SYNODUS EPISCOPORUM - Bulletin 18 - 18.10.2010 - 10

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CODICI PERSONALI E UTENZE TELEFONICHE DEGLI EDITORS VAMA Marco VAN BRANTEGEM (Editor Capo) 441 LOMA Maria LOMBARDI 443 ISTU Tullia ISERNIA 427 HAGI Giulia HALABI 442 HAAM Amal HAZEEN (Editor Bollettino arabo) 82045 DICR Cristina DI MARCO 440 SCSA Salvatore SCOLOZZI 438

SYNODUS EPISCOPORUM - Bulletin 18 - 18.10.2010 - 11

Serva ordinem et ordo servabit te

[B18-02.02] SYNODUS EPISCOPORUM BULLETIN

HOLY SEE PRESS OFFICE 21.10.2010 English edition 19

SUMMARY ANNOUNCEMENT OF CONSISTORY FOR THE CREATION OF NEW CARDINALS - WORKING GROUPS: SECOND, THIRD AND FOURTH SESSIONS - TWELFTH GENERAL CONGREGATION (THURSDAY, 21 OCTOBER 2010 - MORNING) - GIFT FROM THE HOLY FATHER - DELEGATION OF SYNODAL FATHERS IN VISIT TO THE ITALIAN EMBASSY TO THE HOLY SEE - CONFERENCE ON THE MIDDLE EAST AT THE CAMPIDOGLIO - NOTICES

ANNOUNCEMENT OF CONSISTORY FOR THE CREATION OF NEW CARDINALS

Yesterday, Wednesday, 20 October 2010, at the conclusion of the General audience, the Holy Father announced that the next 20 November 2010 He will hold a consistory in which He will appoint new members of the College of Cardinals. Among the new Cardinals, the General Relator of the Special Assembly for the Middle East of the Synod of Bishops, H. B. Antonios NAGUIB, Patriarch of Alexandria of the Copts, Head of the Synod of the , President of the Catholic Hierarchy of Egypt (ARAB REPUBLIC OF EGYPT) and the Synod Fathers: H. Exc. Mons. Angelo AMATO, S.D.B., Titular Archbishop of Sila, Prefect of the Congregation for the Causes of Saints (VATICAN CITY); H. Exc. Mons. Raymond Leo BURKE, Archbishop Emeritus of Saint- Louis, Prefect of the Supreme Tribunal of the Apostolic Signatura (VATICAN CITY); H. Exc. Mons. Kurt KOCH, Archbishop-Bishop Emeritus of Basel, President of the Pontifical Council for the Promotion of Christian Unity (VATICAN CITY); - H. Exc. Mons. Raymundo DAMASCENO ASSIS, Archbishop of Aparecida, President of Latin American Episcopal Council (C.E.L.AM.) (BRAZIL).

WORKING GROUPS: SECOND, THIRD AND FOURTH SESSIONS

On Monday 18 and Thursday 19 October 2010, the Working Groups continued their meetings. 151 Fathers were present in the Second Session, 155 in the Third Session and 147 in the Fourth Session.

The first phase of the works of the Working Groups (with the discussion on the main issues that require to be studied, offered by the Relatio post disceptationem), ended with the drafting and approval of texts of the Propositions (Synodal consensus formulas regarding some subjects considered important by the Synod Fathers, suggestions offered to the Holy Father as a result of the Synodal work).

SYNODUS EPISCOPORUM - Bulletin 19 - 21.10.2010 - 2

Yesterday, Wednesday 20 october 2010, the Relator General, the Special Secretary and the Relators of the Working Groups proceeded to unifying the Propositions.

TWELFTH GENERAL CONGREGATION (THURSDAY, 21 OCTOBER 2010 -MORNING)

- PRESENTATION OF THE INTEGRATED LIST OF PROPOSITIONS - AUDITIO DELEGATORUM FRATERNORUM (II)

Today Thursday 21 October 2010, at 9:00 am., with the chant of the Hour of Terce, in the presence of the Holy Father, the Twelfth General Congregation began, for the presentation of the Elenchus Unicus Propositionum (Integrated List of Propositions).

The Acting President Delegate was H. B. Ignace Youssif III YOUNAN, Patriarch of Antioch of the Syrians (LEBANON).

At this General Congregation which ended at 10:30 a.m. 162 Fathers were present.

PRESENTATION OF THE INTEGRATED LIST OF PROPOSITIONS

In this Twelfth General Congregation, the Relator General, H. B. Antonios NAGUIB, Patriarch of Alexandria of the Copts (ARAB REPUBLIC OF EGYPT) and the Special Secretary H. Exc. Mons. Joseph SOUEIF, Archbishop of Cyprus of the Maronites (CYPRUS) presented in French the Elenchus Unicus Propositionum, resulted from the unification of the Propositions prepared by the individual Working Groups.

The integrated list of propositions, work of the whole assembly, is distributed to the Synodal Fathers for private study and for the preparation of Modi (Amendaments) individually, which each Synodal Father can present during the works of the proper Working Group for discussion and common study.

The works of the Working Groups (Sessions V and VI) continued this morning and will continue this afternoon for the preparation of the Amendments of Propositions.

AUDITIO DELEGATORUM FRATERNORUM (II)

The following Fraternal Delegates intervened:

- H. Em. Emmanuel ADAMAKIS, Metropolitan of France (FRANCE) - Chrysostomos KYKKOTIS (CYPRUS) - H. Exc. Barnaba EL SORYANY, Bishop of the Coptic-Orthodox Diocese of Saint George Roma (ITALY) - H. G. Munib YOUNAN, Bishop of the Evangelical Lutheran Church in Jordan and The Holy Land, President of the World Lutheran Federation (ISRAEL)

The Fraternal Delegates’ summaries are published below: SYNODUS EPISCOPORUM - Bulletin 19 - 21.10.2010 - 3

- H. Em. Emmanuel ADAMAKIS, Metropolitan of France (FRANCE)

Text has not arrived before publication of the Bulletin.

- Archimandrite Chrysostomos KYKKOTIS (CYPRUS)

Text read by Rev. Dr. Demosthenis Demosthenous (Cyprus) We warmly thank His Holiness the Pope of Rome, Benedict XVI, our most beloved Brother in Christ, who has kindly invited us to participate in the Synod of the Catholic Churches of the Middle East. We are completely convinced that this Synod is taking place in a moment that is decisively critical for the whole world, but especially for the sensitive region of the Middle East. Certainly, the Word Incarnate, the Savior of the World, Jesus Christ, brought to all men a message of peace, freedom and justice, teaching us by is example and with his preaching to live in peace with our neighbor and with all peoples. When, though, peace is endangered, as unfortunately it has been in Cyprus for 36 years now, because of the uninterrupted Turkish invasion and occupation of the northern part of our island, it is the duty of all of us to defend it from those who intend to endanger it. I am particularly happy because this message of peace guide and unites our Churches. Appealing to your goodwill, we cannot but point out that Cyprus is the only nation of the European Union that finds a large part of its territory under occupation, where almost half of its population has been violently chased from their homes and have become refugees, while 520 churches and other venerated sacred places and sites of fervent devotion destroyed, pillaged and turned into entertainment venues or even into stalls for livestock. For all these reasons, the Christians of Cyprus ask for and await your help and support in the just struggle for the withdrawal from our island of the invading Turkish army and the colonists who have settled there, and for freedom, peace, justice and, in general, all the human rights of the legitimate indigenous inhabitants of the island. We wish every success to the works of the Synod, for the good of the peoples and people of the Middle East. We hope, furthermore, that the Lord Jesus Christ will grant His Holiness Pope Benedict XVI health and serenity for many years to come, for the good of the flock that has been entrusted to him. May the grace and blessing of the Lord be with all of you. Thank you once again. With my most heartfelt best wishes and great affection, the Archbishop of Cyprus Chrysostomos II

[00199-02.04] [DF009] [Original text: Italian]

- H. Exc. Barnaba EL SORYANY, Bishop of the Coptic-Orthodox Diocese of Saint George Roma (ITALY)

His Holiness Pope Shenouda III, Pope of Alexandria and Patriarch of Saint Mark Episcopate, entrusted me with the mission to attend the Synod as his representative, and to express his warm gratitude to His Holiness for extending an invitation to partake in the Synodal works. He entrusted me with delivering a tribute of fraternal love to Your Holiness and to all the members of the Synod, in the name of our Lord SYNODUS EPISCOPORUM - Bulletin 19 - 21.10.2010 - 4

Jesus Christ, praying and hoping that God will let the Synod bear its desired fruits for the good and consideration of the Christians of the Middle East. Allow me to say that this Synod comes at a very late stage, as the conflicts and persecutions that our region suffers from have multiplied and turned into lamentation and suffering, resulting in the migration of a large number of the finest young Christians, leaving their homelands behind. I also mean leaving their hearts behind, with their history, authentic culture and tradition, in order to live and take refuge in another country, whose traditions and way of life are strange to them, not in line with their nature, but, compared to what they went through, still more secure and safer, providing them and their children with the hope of a better future. The title of this Synod on communion and witness takes on a new meaning and significance with regard to the suffering and challenges faced by the Christians of the Middle East, due to precarious and complex political conflicts, particularly the Arab- Israeli conflict, as well as the wars this region has witnessed and still is enduring; wars that have caused an upsurge in Middle Eastern problems, where, as a reaction, anti-Jewish and anti-Christian Salafist movements alike were launched, while the spirit of hatred, rejection of the other and isolationism were felt on the other side in response to the psychological pressure and persecution. That, to the point of martyrdom, marginalization and the feeling of being “non-native” citizens enduring discrimination at work and in political institutions and parliamentary and local councils. In this sense, it fell to the Church as a reality that it had to live and live with, particularly in how to minister to those communities that departed and scattered all over the world – in addition to ministering the remaining communities inside the country, encouraging them not to leave their homelands, and seeking to resolve their issues, as much as possible, through the intercession of officials. From my personal experience, I can confirm that we were forced to undergo the reality of emigration. Nevertheless, the Coptic church realized the perils of emigration and migration, of leaving the country whatever the reason for the exile. Accordingly, with his keen intellect and spiritual sensitivity, Pope Shenouda III recognized the need of our Coptic migrant communities (around two million Christian Copts) residing overseas to live in the same ecclesiastic oriental spiritual environment they grew up and were raised in according to its traditions. That is why Pope Shenouda III sent the Church after its faithful communities, to look for them in fear of losing them and their Copt identity, as well as their disappearing in foreign communities. Thus, he founded churches and monasteries and established Copt schools in immigration countries, such as: In the United States: around 160 Egyptian Coptic churches, two monasteries and five bishops; In Canada: 20 Coptic churches; In : several churches and a bishop; In Brazil: several churches and a bishop as well; In Australia: 20 Coptic churches, a monastery and three bishops; In Europe: churches in almost every European country, three monasteries and three bishops; In Sudan: two parishes, two monasteries and two bishops; In Southern Africa: churches in Kenya, Zimbabwe and remaining countries – a monastery and two bishops. He also founded Coptic schools in the United States, Canada and Australia. SYNODUS EPISCOPORUM - Bulletin 19 - 21.10.2010 - 5

I would like to affirm that we look forward to this Synod, thanks to the efforts of His Holiness and the Synod members. May it be the glimpse of hope that carries within it better solutions for the Christians’ problems in the Middle East. My thanks go to the Synodal members who succeeded, throughout their addresses, in covering all the aspects they have experienced and witnessed, dimensions that have had direct or indirect influences on emigration movements in the Middle East.

[00200-02.02] [DF010] [Original text: Arabic]

- H. G. Munib YOUNAN, Bishop of the Evangelical Lutheran Church in Jordan and The Holy Land, President of the World Lutheran Federation (ISRAEL)

Text has not arrived before publication of the Bulletin.

GIFT FROM THE HOLY FATHER

At the closing of the General Congregation, the General Secretary of the Synod of Bishops, H. Exc. Mons. Nikola ETEROVI_, announced that the Holy Father Pope Benedict XVI has given to the Synod Fathers a gold-plated bronze reproducing a detail of Giambattista Tiepolo's fresco of the Assumption of the Blessed Virgin Mary, conserved in the Oratory of the Purità in Udine (Italy). The piece, executed by the Savi brothers, commemorates the 60th anniversary of the proclamation of the marian dogma by Pope Pius XII, and is intended to be a special sign of entrustment of the Eastern Churches to the maternal protection of the Mother of God.

[00204-02.03] [NNNNN] [Original text: plurilingual]

DELEGATION OF SYNODAL FATHERS IN VISIT TO THE ITALIAN EMBASSY TO THE HOLY SEE

A delegation from the Special Assembly for the Middle East of the Synod of Bishops was received in the late morning of Monday, 18 October 2010 at the Italian Embassy to the Holy See. Ambassador Antonio Zanardi Landi welcomed to Palazzo Borromeo: the President Delegate ad honorem, H. B. Card. Nasrallah Pierre Sfeir, Patriarch of Antioch of the Maronites, Bishop of Joubbé, Sarba and Jounieh of the Maronites (Lebanon); the Presidents Delegate Card. Leonardo Sandri, Prefect of the Congregation for the Oriental Churches and H. B. Ignace Youssif III Younan, Patriarch of Antioch of the Syrians (Lebanon); the Relator General, H. B. Antonios Naguib, Patriarch of Alexandria of the Copts (Arab Republic of Egypt ); H. B. Gregorios III Laham, B.S., Patriarch of Antioch of the Greek-Melkites, Archbishop of Damascus of the Greek-Melchites (Syria); H. B. Nerses Bedros XIX Tarmouni, Patriarch of Cilicia of the Armenians, Archbishop of Beirut of the Armenians (Lebanon); H. B. Fouad Twal, Patriarch of Jerusalem of the Latins (Jerusalem); Archbishop Nikola Eterovic, Titular Archbishop of Cibale, General Secretary of the Synod of Bishops; Rev. Mons. Fortunato Frezza, Undersecretary; Rev. Ambrogio Ivan Samus. The meeting began with a moment of prayer in the chapel dedicated to St. Charles Borromeo and was attended by the Italian Foreign Minister Franco Frattini. Those who SYNODUS EPISCOPORUM - Bulletin 19 - 21.10.2010 - 6 spoke were: Archbishop Nikola Eterovic, who illustrated the aims of the Special Assembly for the Middle East of the Synod of Bishops, underlining its pastoral character, and Card. Leonardo Sandri, who expressed appreciation for the great amount of work Italy has carried out and is still carrying out to safeguard religious freedom. Minister Franco Frattini, greeting the Synod Fathers, declared that Italy has presented a motion at the UN in support of religious minorities. So far he motion has been supported by 27 countries, but the aim is involve a total of 40. Frattini added that the setting up is being planned of European diplomatic sections in all continents to safeguard, among other things, religious freedom, underlining that the role of the European ambassador will be that of monitoring, ensuring that this is respected. The Minister also reported to the Synod Fathers that he had asked for protection for the Christians in Iraq at his recent meeting on 4 October at the Italian Foreign Ministry with the president of the autonomous region of Iraqi Kurdistan, Massoud Barzani, and that he will return to defend the cause of the Christian minorities in Baghdad, which he will visit, after the elections, and again on 11 November to Islamabad, in Pakistan, when he will address university students. Finally as regards the situation in the Holy Land, Minister Frattini said that the Italian state is contributing to the construction of housing for young couples to stem the emigration of Christians.

[00201-02.03] [NNNNN] [Original text: Italian]

CONFERENCE ON THE MIDDLE EAST AT THE CAMPIDOGLIO

A delegation of the Special Assembly for the Middle East of the Synod of Bishops attended the conference entitled “Middle East. Christian witness for peace” which was held Tuesday, 19 October, 2010 in the Campidoglio. The meeting was sponsored by the City of Rome, the General Secretariat of the Synod of Bishops, by the Italian Ministry of Foreign Affairs, Vatican Radio and the International Center of Communion and Liberation. Peace in the Middle East is the great hope for all the peoples of the world. This, in short, is the “red thread” that has linked all the interventions presented at the Campidoglio, as reported by Vatican Radio. And peace is the word invoked by several voices, as well as the importance of the Christian presence in the Middle East. “The values of Christianity” - said the Mayor of Rome, Gianni Alemanno - “may inevitably be the best medicine to ensure that in solving the conflict, in creating peace and justice, that the tension, anger, resentment and hostility arising from the hatred accumulated over many years should not be an obstacle”. This was echoed by the Secretary General of the Synod of Bishops, H. E. R. Archbishop Nikola Eterovic, who pointed out that peace is a gift from God and that every member of the Church is called to follow their vocation, that is, to be a peacemaker. “This vocation” - said the Secretary-General - also has an important social dimension that could break the vicious circle of violence, revenge and hatred and prepare our hearts to find true peace in reconciliation and in justice”. The General Relator, S. B. Antonios Naguib, asserted the role of Christians in political parties and called for “the courage to make tough decisions” in the Israeli-Palestinian conflict, which, he said, “has disastrous consequences for religious and political life of the entire region”. SYNODUS EPISCOPORUM - Bulletin 19 - 21.10.2010 - 7

From Rome to the Middle East and to Rome from the Middle East, continued Father Federico Lombardi, Director of the Holy See Press Office, Vatican Radio and CTV, explaining the strong link which exists between the Italian capital and the Middle East region. Father Lombardi also noted the crucial role of the mass media in ensuring that the Christians of the Middle East sense the solidarity of the international community, both at a social and political level. Thus, Father Lombardi highlighted the greatest demand perceived by the Synod: “To show solidarity, tackling, in a promising way for the future, the reflection on what is the true meaning, the true place of undivided practice, today, in the Middle East and in all other countries in the world, of religious freedom, freedom of conscience, full citizenship to build the social and political communities in which we live. These issues should be explored precisely in order to be able to diffuse them and be able to make everyone aware of the good of the Christians of the Middle East”. The intervention by the Italian Foreign Minister Franco Frattini was dramatic: out of every 100 deaths due to religious intolerance in the world, he said, 75 are Christians and the situation is alarming. “Christianophobia today” - he continued - “is a growing and very real risk, that today we have to fear day after day. In many contexts, the Christian communities live in a state of isolation and alienation, despite being throughout history the centers of propelling and spreading Christianity, long before the arrival of Islam”. The Minister Frattini also mentioned the proposal to introduce an UN resolution on the protection of minorities and of religious freedom and stressed that dialogue is essential to try to resolve conflicts. In this context, the real challenge of Christianity is then to demonstrate its anthropological relevance. The full text of the speech by Freign Minister Frattini is published in Bulletin N.20. “In the war-torn Middle East, to the weak constitution of every man are also added: objective situations of suffering, the threat to fundamental rights, marginalization and suppression of freedom; it is there that Christianity has to reveal its truth, its capability to reawaken the person and to save humanity”, said Don Julián Carrón, president of the Fraternity of Communion and Liberation. The Middle East seems a paradox, concluded Father Pierbattista Pizzaballa, Custodian of the Holy Land: right there where they were born, Christians are few in number. Yet, they are a deeply rooted and very active reality. “You can not say that there is not a Christian witness” - explained the Custodian of the Holy Land - “There are the deeds, the activities of Christians: the Christian Churches are not closed in on themselves, there is a tremendous vitality and the Christian presence - the works, the activities of the Church - through schools, hospitals, universities, reaches more than two and a half percent of the population”.

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NOTICES

- BRIEFING

BRIEFING

In order to provide more accurate information on the work of the Synod, 4 language groups have been organized for the accredited journalists. SYNODUS EPISCOPORUM - Bulletin 19 - 21.10.2010 - 8

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: Mrs Tracey Alicia McCLURE Location: John Paul II Conference Hall, Holy See Press Office

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

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

Tomorrow, Friday 22 October 2010 the last final briefing (with the presence of a Synod Father) will be held at approximately 13.30.

The names of the Synod Fathers participating in the briefings are published below.

Friday 22 October 2010 Italian - Archmandrite Robert L. STERN, General Secretary of the "Catholic Near East Welfare Association" (C.N.E.W.A.) (UNITED STATES OF AMERICA) English - H. Exc. Mons. Bashar WARDA, C.SS.R., Archbishop of Arbil of the Chaldeans, Relator of the Working Group Arabicus A (IRAQ) French - H. Exc. Mons. Jean Benjamin SLEIMAN, O.C.D., Archbishop of Babylon of the Latins, Relator of the Working Group Gallicus C (IRAQ) Arabic - H. Exc. Mons. Béchara RAÏ, O.M.M., Bishop of Jbeil of the Maronites (LEBANON), Member of the Commission for the Message

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CODICI PERSONALI E UTENZE TELEFONICHE DEGLI EDITORS VAMA Marco VAN BRANTEGEM (Editor Capo) 441 LOMA Maria LOMBARDI 443 ISTU Tullia ISERNIA 427 HAGI Giulia HALABI 442 HAAM Amal HAZEEN (Editor Bollettino arabo) 82045 DICR Cristina DI MARCO 440 SCSA Salvatore SCOLOZZI 438

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Serva ordinem et ordo servabit te

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