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Intervention of 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, Scotland, 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 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]
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Intervention of 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 Is¬raeli 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 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]
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Intervention of 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 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]
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Intervention of 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]
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Intervention of 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 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]
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Intervention of Mons. Francesco COCCOPALMERIO, Titular Archbishop of Celiana, President of the Pontifical Council for Legislative Texts (VATICAN CITY) |
For clerical reasons, I must speak to you about Eastern Canon Law and thus also about the Code of Canons for the Eastern Churches. I do so willingly, also in the wake of the recent Conference (8-9 October), which commemorated 20 years since the publication of this Code. The Conference registered the presence of 400 participants and for that reason has given visibility, and above all honor, not only to Eastern Canon Law, but also, and especially, to the venerable Eastern Churches, all represented here.
I. I would like, now, to bring your attention to some elements that come from the Eastern Code and to which the Instrumentum laboris, even without ever citing the Canons of the Code, echoes perfectly. Referring to the title of this Synod: “communion and witness”, I find in the Eastern Code a set of rules that are intended to promote unity among the Churches sui iuris and even with the non-Catholic Churches. I will give some examples.
1) In the same country or region, in the opinion of the Apostolic See, assemblies may be set up of hierarchs from different Churches sui iuris, including Latin, also with the participation of the hierarchs from non-Catholic Churches. These assemblies are designed to facilitate the exchange of prudence and experience, as well as exchanging pastoral views. All this leads to the union of forces for the common good of the Churches (cf. can. 202; CCEO 322 - 447 - 459 CIC).
2) One may initiate a communal project for the formation of clergy, or erect a major seminary for different Churches sui iuris of the same region or country, or even admit to the major or minor seminaries students of other Churches sui iuris, provided in each case the traditions of their own rite are observed (can. 330 §2; 332 §2; 333; 343 CCEO - 242,237 CIC). 3) For an united pastoral action the Eparch may invite the faithful of other Churches sui iuris to participate in the eparchial assembly (including in the pastoral council - can. 273 §3 CCEO - 512 §2 CIC), or, as observers, the faithful belonging to Churches and non-Catholic communities (can. 238 §§ 2,3 CCEO - 463 §§2, 3 CIC).
4) For the service of pastoral care to all the faithful, one asks the Eparch to also pay careful attention to those belonging to another Church sui iuris who do not have their own hierarchy; he is asked in particular to ensure, in close relationship with the superior authority of that Church, the institution of parish staff, or for spiritual assistance from a priest or a pastor or a syncellus
(can. 192 §l; 193; 246; 280 §l; 916 §5 CCEO - 383,518 ClC).
5) In inter-confessional (ecumenical) relationships the whole Church is urged, that is all of the faithful, especially Pastors, to commit themselves to the unity of Christians (can. 902, 903 CCEO), thus it requires, in particular, that in Catholic catechesis the correct image of the other Churches and ecclesial Communities is presented (can. 625 CCEO). Each Church sui iuris must promote ecumenical initiatives in open, trusting dialogue and through joint initiatives with other Christians (can. 904, 905 CCEO). Indeed, if it is convenient and useful, one may publish Sacred Scripture in collaboration with other Christians (can. 655 § l CCEO - 825 § 2 CIC). One should, further, encourage with caution dialogue and cooperation with non-Christians and one must try to provide them with Sacred Scripture with the appropriate footnotes (can. 592 §2; 655 §2 CCEO - 787 § l CIC).
II. Other issues of current importance, which touch on several points from both the Instrumentum laboris and the Relatio ante disceptationem, are, for example, as follows.
1) The individual Churches, and all the faithful in them, must promote social justice (can. 25 §2 CCEO - 222 §2 CIC) and work for the resolution of social problems in the light of the Gospel (can. 601 CCEO); the preachers of the Word of God are required to teach about human dignity and fundamental rights, about a sense of justice and peace and about the need to implement them in our world (can. 616 §2 CCEO - 768 §2 CIC).
2) The faithful must commit themselves so that the right to religious freedom and that of freedom of education are recognized by civil society (can. 627§ 3; 586 CCEO -793, 748 §2 CIC) and to work so that education is extended to all people (can. 630 § 1 CCEO); Catholic schools and Catholic universities must concern themselves with the integral formation of the human being so that students esteem human and moral values, in the light of faith, and thus may cultivate justice, social responsibility and fraternal relations (can. 629; 634 §§1, 3; 641 CCEO-795 ClC).
3) Lay people are expected to know the heritage of their Church to promote unity of action among the laity of the various Churches sui iuris for the common good of society (can. 405 CCEO) and to give witness to Christ in dealing with temporal things, even in socio-political life by proposing just laws in society (can. 401 CCEO - 225 §2 CIC).
4) To preach the Gospel to the world the Church must assert its right to use the instruments of social communication; the faithful specialized in social communication are obliged to collaborate, support and promote this mission of the Church (can. 651; 652 § 1 CCEO - 761, 822 § §2, 3 CIC). The particular law of individual Churches sui iuris may establish the rules for the use of social communications (can. 653 CCEO - 831 §2 CIC).
[00102-02.08] [IN078] [Original text: Italian]
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Intervention of Mons. Youhanna GOLTA, Titular Bishop of Andropoli, Curia Bishop of Alexandria of the Copts (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]
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Intervention of Rev. F. José RODRÍGUEZ CARBALLO, General Minister of the Franciscan Order of Friars Minor (ITALY) |
In the year 1218 St Francis of Assisi departed for the East. In Damietta 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 Franciscans, have been 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]
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Intervention of Mons. Jean Benjamin SLEIMAN, 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]
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Intervention of Mons. Salim SAYEGH, 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.
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]
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Intervention of 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 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]
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Intervention of Mons. Louis SAKO, Archbishop of Kerkuk of the Chaldeans, Patriarchal Administrator of Sulaimaniya of the Chaldeans (IRAQ) |
Liturgical reformation 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 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]
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Intervention of 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 style, 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 Aleppo, monastic and religious life prospered, during the 4th century. From Simeon the Elder 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 genocide in the 20th century, by the Ottomans. Among those martyrs was the Bishop Ignatius Maloyan. The same thing occurred among the Chaldeans and the Syrians¼ 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 Iraq¼ 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).
[00025-02.02] [IN003] [Original text: Arabic]
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