© Vatican Media
Synod on the Amazon: Draft of Final Document Presented – Will go to Small Circles for Discussion
Cardinal Claudio Hummes, the Relator General, presented the draft of the final document of the Synod for the Amazon to participants in the Synod Hall on Monday, October 21, 2019, reported Vatican News. The text, which reflects the interventions presented during the work, will now go to the small groups for discussion in a “collective manner”.
Amendments will be inserted into the final document by the Relator General and the Special Secretaries, with the help of experts. Then the text will be revised by the editorial committee; and on Friday afternoon, the document will be read in the Hall on Friday afternoon, in the course of the 15th General Congregation. Finally, on Saturday afternoon, at the 16th General Congregation, the Synod Fathers will vote on the document.
Monday’s session began as usual with Mid-Morning prayer of the Liturgy of the Hours. The homily was delivered by Archbishop Héctor Cabrejos Vidarte of Trujillo, Mexico, who also serves as President of CELAM (the Latin American Episcopal Council). He invited those present to look to the example of Saint Francis and his “Canticle of the Creatures”. “For St Francis”, Archbishop Trujillo said, “beauty is not a question of aesthetics, but of love, of fraternity at any cost, of grace at any cost”. The Saint of Assisi, he said, “embraces all creatures with a love and a devotion never seen, speaking to them of the Lord and exhorting them to praise Him. In this sense, Francis came to be the originator of the medieval sentiment for nature”.
Archbishop Trujillo said that three words – “to know, to recognize, to restore” – have marked “the rhythm” of the spiritual journey of the Poor Man of Assisi; that is, to know the Supreme Good, to recognize his benefits, and render praise to Him. If for Saint Francis, sin is an appropriation “only of the will but also of the good” that the Lord works in human beings; praise, on the contrary, means restitution. “Human beings”, Archbishop Cabrejos Vidarte said, “are unable to praise God as they should, because sin has wounded the filial relationship” with the Lord.
It is for creatures, then, as St Francis states in the “Canticle”, to carry out the work of mediation to bring praise to God. In fact, creatures can fill the void created by human beings, who are unable, on account of sin, to worthily offer praise. “Saint Francis discovers in God the place of Creation,” the Archbishop said, “and restores Creation to God because he sees in Him not only the Father of all persons but also the Father of all things”.
The morning session was closed by a special guest who focused on the theme of integral ecology, particularly in relation to climate change.
Read the source: https://zenit.org/articles/synod-on-the-amazon-draft-of-final-document-presented/
© Vatican News
Amazon Synod Briefing for October 21, 2019
A Voice and Visibility for Indigenous Peoples
The Prefect of the Dicastery for Communications, Dr. Paolo Ruffini, opened the Monday, October 21, 2019, briefing, reported by Vatican News. He confirmed that Cardinal Claudio Hummes, Archbishop emeritus of Sào Paulo, had presented the draft text of what will be the final synod document. The text contains details of what was discussed in both the General Congregations and small working groups. These issues include inculturation, and missionary and ecological conversion, among others. The main message to emerge, however, is that “the process of listening is not yet over”.
Ms. Marcivana Rodrigues Paiva represents the Sateré-Mawé indigenous people in the state of Amazonas, Brazil. She mentioned the active role taken by women in her territory. She also said she came to the Synod as a witness for indigenous people living in urban contexts. 35,000 of them live in the city of Manaus alone. Indigenous people migrate to the cities where they face discrimination and often consider themselves “invisible”, she said.
Bishop Domenico Pompili comes from Rieti, Italy. A devastating earthquake that struck his diocese in August 2016 left more than 250 people dead and thousands homeless. Reconstruction is still far from complete. The Amazon is “a metaphor” for the wounded earth, he said, and he
Fr Dario Bossi, M.C.C.J. is Superior General of the Comboni Missionaries in Brazil and has spent the past 15 years in the country. He addressed the impact of mineral extraction and the damage caused by multinational companies. His region is located “at the heart of the Amazon”, he said. It includes the “largest open-air mine for the extraction of iron”, an area that covers 900 kilometers and crosses 100 communities.
Deforestation is a problem, he said, because companies use wood to produce fuel that causes pollution. He spoke of the effect of 30 years of toxic waste on the population, and of how mercury in the water affects the children.
Fr Bossi said that an ecumenical network collaborates with the Brazilian Bishops’ Conference, demonstrating their awareness and commitment “to finding a solution”.
Cardinal Christoph Schönborn, O.P., Archbishop of Vienna and President of the Austrian Bishops’ Conference, addressed journalists at the briefing, saying he had spent two weeks in the Amazon “listening to their experiences”. At the Synod, he said he learned “we have nothing to teach the Amazon”, but that we need to understand what our contribution can be. The Synod provides an opportunity to consider those who are “forgotten by world politics”, he said, and to “give voice” to those in the Amazon Region whose lives are threatened.
Proposals at the Synod for a permanent diaconate, he said, are aimed at “assisting pastoral ministry in this huge territory”. Referring to the 180 permanent deacons who serve in his own Archdiocese of Vienna, the Cardinal said he thought the permanent diaconate was “useful and significant for the life of the Church”.
Fr Dario Bossi responded to a question about the effects of extractivism, the process of mining natural resources for exportation. There is nothing sustainable in this process, he confirmed. There is “no intergenerational justice”. Fr Bossi gave the example of his own community that had stood up to this “violence” and called for reparation. They began by building a new settlement far from the polluted areas, he said, a sign that “hope can be found with the Amazon communities themselves”.
A question about impressions
Cardinal Christoph Schönborn was asked what he is learning from this Synod and what he will take back with him to Vienna. He responded saying he has been struck by “the courage of the indigenous people who have lived under threat for 500 years”. We must be “alert and attentive to what it means for these people to be under pressure, under danger of extinction for centuries”, he said. While the Church has used her voice to defend them in the past, it has not been enough, he added. We need to be attentive “to those who have no voice”, he concluded.
A question about rights
Ms. Marcivana Rodrigues Paiva returned to the issue of urbanization saying that being “invisible” in big cities means indigenous people have no rights. Indigenous pastoral ministry plays an important role in giving people living in urban areas “support and visibility”, she said. Their cultural identity is tied to their territory, she added. They have no identity without their land.
A question about permanent deacons
Cardinal Schönborn was asked a follow-up question regarding the issue of permanent deacons. He responded by suggesting that more priests should be ready to serve in the Amazon. “Europe has an abundance of clergy”, he said, but, “justice asks us to do something”. The Synod discussed the question of “vocational solidarity”, said the Cardinal, and agreed that the “whole Church is co-responsible for the Amazon”.
A question about development
The last question was put to Ms. Marcivana Rodrigues Paiva and concerned the kind of development her people hope for. Her people’s spirituality is focused on the earth “from which we come”, she said. “Which is why we have such a strong relationship with the earth”. Our ancestors have been caring for the earth for thousands of years, concluded Ms. Marcivana Rodrigues Paiva. That is why “the cry coming from the Amazon is to take care of mother earth”, she said.
Read the source: https://zenit.org/articles/amazon-synod-briefing-for-october-21-2019/
Meeting With Amazonian Indians In Peru © Vatican Media
Synod on the Amazon 2019: Italian Relatio Texts: Group A
Working Translation by Zenit
Here is the Zenit translation of the synod “small circle” report from the Italian-speaking group A. On October 17, 2019, during the course of 13th General Congregation on the Amazon, the Reports of the 12 Minor Circles were presented. These ‘Minor Circles’ met in the recent General Congregations. Translations of all circles will be provided as soon as possible:
Italian Circle “A”
Rapporteur: Revd. Fr. Dario BOSSI, M.C.C.J.
Moderator: His Most Revd. Excellency Mons. Flavio GIOVENALE, S.D.B.
The Church has the mission to proclaim Jesus Christ in Amazonia. To evangelize is to render present the Kingdom of God (EG 176) in the world. Therefore, it is the task of the Church to present the Good News of Jesus and of his Kingdom in Amazonia.
Christ sets His tent in Amazonia (cfr. Jn 1:14). The path of the Church begins from Christ and Baptism; it is founded on the Gospel to promote an integral ecology, celebrating, serving and protecting life, so that it is always full and abundant for all.
“The Eucharist is a cosmic act of love. Yes, cosmic! Because even when it is celebrated on the small altar of a country church, the Eucharist is always celebrated, in a certain sense, on the altar of the world. It unites heaven and earth. It encompasses and pervades the whole of creation” (Saint John Paul II, Ecclesia de Eucharistia n. 8). “Therefore, the Eucharist is also source of light and motivation for our concerns for the environment, and it directs us to be custodians of the whole of creation” (LAS 236).
May the God of life be praised for our sister and mother Earth and for Amazonia, its beauty and fecundity! May He be praised for the gift of water, for the service of the regulation of the climate and the rains that this biome offers a good part of the South American Continent, immense retention of CO2 in its trees, its bio and socio-diversity.
Stop Violence in Amazonia!
From Amazonia, however, a cry is raised to God that dismays us. The Church invokes: Stop the violence in Amazonia! She is committed, even more, thanks to this Synod, in support and communion with the victims, so that they do not feel alone. If the Church is on the side of the poor, she cannot make a mistake.
Many young people in the world are also lining up in defense of the Common Home: they challenge us and stimulate us to walk with them and for them.
Never as today are these indigenous peoples, Afro-descendants, fishermen, migrants, and the other traditional communities in Amazonia menaced, sometimes also divided and weakened strategically by the seduction of money and power.
The Church, by their side, reaffirms their right to land, culture, language, history, identity, and spirituality. She defends their right to prior, free and informed consensus on projects in their territories; an effective integral reparation for the violations already suffered and the protection of leaders criminalized because of complaints or resistance.
The emergencies are various, in face of which we cannot remain uncertain: the deforestation of Amazonia, which is reaching the point of inflection, risking the “savannahization” of the forest; the attack on indigenous peoples, on the traditional communities and their territories; the climate crisis and the urgency to reduce drastically global warming.
Water is a fundamental human right, source of life for the whole natural cycle, element of integration of Pan-Amazonian peoples and communities. However, it is a limited and vulnerable resource; its privatization or contamination harms immediately the life of communities, especially of the poorest.
The predatory exploitation of the natural resources devours the Amazonian biome. Yet it is the priority model of today’s economic policies, controlled by financial groups that concentrate the great part of the world’s money, favoring ever more the earnings of the few to the detriment of the greater part of the people.
The violence inflicted on women and minors in Amazonia is worrying: they are the ones that suffer most because of the machista culture, authoritarian behaviors and also clericalism, abuses, and trafficking. It is important to invest our pastoral commitment in defense and promotion of the family.
There are forms of alternative economy, which value the “standing” forest and its goods. It is necessary to support proposals of integral education, specific researches on the economic vocation of the different Amazonian regions, public policies of promotion of the solidary and cooperative economy, initiatives of local and self-managed production, the leadership of small communities, microcredit and local technical formation.
Many young people are leaving the villages and regions of the interior to integrate themselves in the urban world. This ethnic and cultural miscegenation enriches the society thanks to cultural pluralism and can develop positive changes. However, the uprooting of territorial and ancestral bonds can cause the loss of tradition, of ritualism and celebration. In particular, parishes should organize and develop a pastoral of urban indigenous peoples, frequently excluded and scorned.
The Church Common Home
The Church herself is a true and proper common home, which can still grow in unity so that all peoples, tribes, languages, and nations find themselves in the presence of the Father (Rev 7:9).
The Synod of Amazonia proposes again the challenge of the catholicity of the Church and her constitutive plurality, in which “the individual parts contribute their gifts to the other parts and to the whole Church, and all grow by a universal mutual exchange and a common effort toward unity” (LG 13).
In this connection, the encounter between the Church sent to the Amazonian peoples and that born progressively among them, with her own face, is very fruitful. We must distinguish between the “indigenous” Church, which considers the Indians as passive recipients of the pastoral, and the “indigenous” Church, which understands them as protagonists of their own experience of faith. It is necessary to aim decidedly to an indigenous Church, according to the principle “Save Amazonia with Amazonia.” The Gospel of Christ renews continually life and culture; it purifies and elevates it, makes it fruitful from inside, strengthens, completes and restores in Christ the spiritual qualities and the talents of each people (cfr GS 58).
We acknowledge with gratitude that the men and women missionaries have inserted themselves in depth in the culture and cosmo-vision of the peoples and communities to which they have been sent. It continues to be a challenge today, which is more than ever necessary when all are living in an individualist culture that does not favor sobriety and sacrifice.
The local communities grow in the faith and celebrate the mystery of Christ in their cultural plurality (AG 22). Symbols and gestures of the local cultures can be valued in the liturgy of the Church in Amazonia, keeping the essential unity of the Roman rite, given that “the Church does not want to impose a rigid uniformity in what does not affect the faith or the good of the whole community, also in the liturgy” (SC 37).
In listening to and in respect of the voices of the synodal phase of consultation, we welcome with apostolic zeal their desire to celebrate the Holy Eucharist in a frequent and possibly stable way, as an inalienable right of the lay faithful (CIC 213). Many churches in Amazonia still live a faith-based only on Scripture and on popular piety. It is necessary to study the most effective pastoral way to respond to this insistent appeal.
Some Synodal Fathers ask that in Christian communities with a consolidated path of faith, mature, respected and recognized persons be ordained, celibates or with a constituted and stable family, in order to ensure the Sacraments that guarantee and sustain Christina life.
Canon Law permits requesting the Holy See to wave the impediment to the Sacrament of Holy Orders of a man legitimately and validly married (CCC 1047, paragraph 2,3).
The Permanent Diaconate, re-established by Vatican II, sows that it is possible to assume with efficacy a pastoral, sacramental and family commitment in the Church. The majority of Churches of the Oriental Rite, which are part of the Catholic Church, keep married clergy (PO 16). This proposal is founded on Sacred Scripture, in the Apostolic Letters (1 Tim 3:2-3, 12; Tt 1:5-6).
Other Synodal Fathers consider that the proposal, which concerns all the Continents, could reduce the value of celibacy, or lose the missionary impetus at the service of the more remote communities. They hold that, in virtue of the theological principle of synodality, the subject could be subjected to the opinion of the whole Church and, therefore, they suggest a universal Synod in this regard.
All recognize that celibacy in the Church is a gift and a treasure (PO 16, OT 10). It is part of the Christian novelty and is also proposed to the Amazonian populations.
It is necessary to keep alive the missionary impetus and zeal in vocational promotion, to cultivate a vocational culture, without resigning, with insistence and organization. In coherence with the call “Latin America, evangelize yourself!”, we appeal to the Episcopal Conferences of the Continent to reinforce projects of cooperation and communion between churches and send new missionaries to Amazonia, also among those that at present exercise the priestly service in the North of the world.
Formation to the ordained ministry, understood to configure the priest to Christ, must be a community school of fraternity, experiential, spiritual, pastoral and doctrinal, in contact with the reality of the people, in tune with the local culture and religiosity, close to the poor, founded on the perspective of an integral ecology and a synodal style of authority, which values and stimulates participation in community life.
The fabric of the local Church is guaranteed, also in Amazonia, by the small missionary ecclesial communities, which cultivate the faith, listen to the Word and celebrate together, close to the history of the people. It is the Church of baptized women and men, which we must consolidate by promoting ministeriality and especially the awareness of the baptismal dignity.
We propose that (a) the ministry of lectorship and accolyteship be conferred also on women, religious or lay, appropriately formed and prepared; (b) according to the Motu Proprio of Pope Paul VI Ministeria Quaedam, the Episcopal Conferences of Amazonia can ask the Holy See to create a new instituted ministry of community women/men coordinators.
The local Bishop will be able to constitute these ministries in representation of the Christian community, possibly in a rotative service and organized in ministerial teams, to avoid personalism (CCC 517 paragraph 2). The responsible person of the community can also be recognized at the local civil level as representative of the Christian community.
[Original text: Italian] [ZENIT’s translation by Virginia M. Forrester]
Read the source: https://zenit.org/articles/synod-on-the-amazon-2019-italian-relatio-texts-group-a/
A Way Of Life Worth Defending: Fishing In Tururukare, In The Brazilian Amazon. Photo By Marcella Haddad / Caritas
Synod on the Amazon 2019: Italian Relatio Texts: Group B
Working Translation by Zenit
Here is the Zenit translation of the synod “small circle” report from the Italian-speaking group B. On October 17, 2019, during the course of 13th General Congregation on the Amazon, the Reports of the 12 Minor Circles were presented. These ‘Minor Circles’ met in the recent General Congregations. Translations of all circles will be provided as soon as possible:
Rapporteur: His Most Revd. Excellency Mons. Filippo SANTORO
Moderator: His Most Rev. Eminence Card. Luis F. LADARIA FERRER, S.J.
The Italian Minor Circle B sees in this Synod a precious gift of the Spirit for Amazonia and for the whole Church, be it under the ecclesial aspect, be for the inescapable task of the Care of the Common Home. In the ecclesial aspect, taking up again Vatican II’s path of implementation, which was developed by the Conferences of the Latin American Episcopate up to Evangelii Gaudium, on the Care of the Common Home and following the development of the social teaching of the Church up to Laudato Si’. In this sense, we propose three steps before the synthetic presentation of the reflection of the Italian Circle B.
- First of all, the new pathways are possible from a renewed experience of the Church that, listening to the peoples of Amazonia and their culture, offers the testimony of a lively faith that renews the prophecy, develops a new synodal path and communicate an ardent missionary passion.
- The wounded and deformed beauty of Amazonia is a cry of the whole planet so that a true cultural conversion is implemented promoted by the “integral ecology” of Pope Francis up to creating eco and socio-sustainable projects and “new lifestyles.” This is even more urgent in order not to betray the hope and future of our young people.
- Advanced in the third place is the proposal to undertake the way of a proper “Amazonian Rite,” which makes it possible to develop under the spiritual, theological, liturgical and disciplinary aspect the singular richness of the Catholic Church in Amazonia.
Moving to the reflection of the group, the importance was stressed by Pope Francis’ initial intervention in the Synod, when he affirmed: “The pastoral dimension is the essential one, the one that includes everything. We address it with a Christian heart and we look at the reality of Amazonia with the eyes of a disciple.”
In this perspective, the Circle reflected further on the first part ”The Voice of Amazonia,” listening to the direct experience of the Synodal Fathers and auditors, Bishops and priests, missionaries in Amazonia and present in the group. A richness emerged that embraces several natural aspects, among them water, which is the source of life and of relations between peoples in their cultural and spiritual expressions. It was underscored that this life is menaced by environmental destruction and exploitation, by genocide, by ecocide, and by bio-piracy. This happens when the goods of the territory, for example, the medicinal herbs, are taken to the world after having robbed the patent of the lands and of the indigenous peoples. In this situation, the most wounded are the young people, particularly the girls, in prostitution and in trafficking, in sexual exploitation but also the indigenous young people who go to the cities and are seduced by technology and globalization: attracted to a lifestyle that seeks to destroy their origins.
Together with these highlights it was noted that if one is to pass from analyses to proposals it is necessary that Amazonian “good living” encounter the experience of the Beatitudes: only by the encounter with the Word of God, does “good living” attain its realization, thus valuing the “seed verbs” present in the various cultures. The direction in which such valuation is carried out is found in Laudato Si’, where a “Theology of Creation” as well as a “Theology of Redemption” is presented.
This leads to the construction of a lifestyle in which a positive and non-predatory relationship can be re-established between man and nature. The Amazonian cosmo-vision has so much to teach the Western world, dominated by technology, very often at the service of the “idolatry of money.” On the other hand, the proclamation of the Gospel and the originality of Christ’s victory over death, in respect of the culture of peoples, is also an essential element also for the Amazonian cosmo-vision.
The explicit proclamation of Christ’s Resurrection, after appropriate times of closeness and sharing of life, without any form of proselytism, is a great richness for the peoples of Amazonia.
It was also noted that Amazonia is living a Kairos, a time of grace, which has a particular relief in this Synod. The Amazonian peoples teach a lot because for thousands of years they have taken care of their land, of the water, of the forest and they have succeeded in preserving them up to today. In this challenge, we must value the significance of the memory, which in the indigenous peoples has a great value in the personal, social experience and in the transmission of the culture and the faith. This is possible through inter-cultural and inter-generational dialogue, making possible the encounter between an “I” and a “you.” The dialogue is possible from the inexhaustibility of the Mystery which is communicated in the life of these peoples and which constitutes a method founded on respect for the freedom of the other, valuing the “seed verbs” present in the various cultures.
That has not always happened; it is demonstrated by the violence caused by agricultural, rain and human <extractive activity> in general. In this area international traffickers and destroyers of the Amazonian diversity dominate with impunity, having solely in view the maximization of profit. Stemming from what has been said is the “ecological debt” (LS 51), rampant in the world and which in Amazonia has brutal effects. One of these is linked to the phenomenon of migrations, which happens in the search for a roof, for land, for a job. In general, the promises are not realized and families are destabilized. Our border dioceses carry out a very positive and important action among migrants, which, however, must be increasingly articulated and developed.
We described urbanization, which seems sociologically and economically an irreversible worldwide phenomenon, as “human extractive activity.” Therefore, it is necessary to develop an urban pastoral that picks up the challenges of globalization and the technological culture. Not to be forgotten, at the same time, is a rural pastoral, so that there are no class B Christians.
It is surprising that the IL doesn’t speak of “favelas” and of “peripheries,” which constitute a characteristic in the medium and large cities of Amazonia as in the whole of Latin America, of an active presence in “favelas” and in the entire society.
On the subject of education, the Church has carried out a role of promotion in the cultures she has encountered and, in face of them, it is necessary to listen as disciples before being teachers. Reflected also in this context was the formation in Seminaries of Amazonia, in which indigenous seminarians are unable to follow the academic rhythm, not because of a lack of intelligence, but because of a different way of thinking.
The action of the Church is first of all educational; it is geared to forming a mentality in which the economy is developed attempting to <keep> present environmental and social sustainability. It is not possible to create economic value through the destruction of nature and of raw materials. It is necessary to educate, not in an abstract way but in view of a change in lifestyles. So people’s satisfaction will not be in consumption but in a realization, in a harmony that is proposed for the contemplative look of Laudato Si’.
And then a reflection seems opportune of the Church in Amazonia, first on the causes of the drastic diminution of Catholics, because of the action of Neo-Pentecostal and Evangelical Movements. These grow because they respond to the need for healing, for proximity and for Salvation beyond their very questionable economic and political interests. In addition to expressing our concern for the growth of these new religious denominations we are induced to pass from the still too institutional image of the Church to a Church going forth that listens, and that creates communities that enjoy and celebrate the beauty of the Gospel. It is necessary as Church to develop knowledge of the Bible, multiplying translations in the local languages. This will make possible an inter-religious and ecumenical dialogue.
Moreover, some expressed perplexity about the lack of reflection on the causes that have led to the proposal to surmount in some way priestly celibacy as expressed by Vatican Council II (PO 16) and the subsequent magisterium.
In this context, the subject of inculturation has all its value, which was amply developed in our Circle. In fact, stemming from this subject was the proposal presented of an “Amazonian Rite.”
There are about 23 different Rites in the Catholic Church, evident sign of a tradition that, since the first centuries, has sought to inculturate the contents of the faith and their celebration through a language that was as coherent as possible with the mystery to express. All these traditions had their origin in keeping with the mission of the Church (cfr CCC 120001206). Amazonia, with its different cultures and traditions, has already opened itself to the faith and is living a significant process intended to safeguard the expressions of identity and belonging that are proper to it.
It is necessary that the Church recognize this peculiar historical moment, and, in her tireless work of evangelization, do her utmost so that the process of inculturation of the faith is expressed in the most coherent ways, to be celebrated and lived also according to the languages proper of the Amazonian populations.
Requested, therefore, is that the Synod make its own the instance according to which the peoples of Amazonia can undertake the new way of their own “Amazonian Rite” with which to express the liturgical, theological, disciplinary and spiritual patrimony that belongs to them, with particular reference to what Lumen Gentium affirms for the Oriental Churches (cfr LG 23). This enriches the work of evangelization expressing the faith according to the peculiarities of one’s culture.
[Original text: Italian] [ZENIT’s translation by Virginia M. Forrester]
Read the source: https://zenit.org/articles/synod-on-the-amazon-2019-italian-relatio-texts-group-b/
Synod For The Amazon @ Sinodoamazonico.Va
Synod on the Amazon 2019: Spanish Relatio Texts: Group A
Working Translation by Zenit
Here is the Zenit translation of the synod “small circle” report from the Spanish-Speaking group A. On October 17, 2019, during the course of 13th General Congregation on the Amazon, the Reports of the 12 Minor Circles were presented. These ‘Minor Circles’ met in the recent General Congregations. Translations of all circles will be provided as soon as possible:
Rapporteur: His Most Revd, Excellency Mons. Jose L. AZUAJE AYALA
Moderator: His Most Revd, Eminence Card. Carlos AGUIAR RETES
The Report of the Hispanicus Circle “A,” moderated by His Eminence Cardinal Carlos Aguiar Retes, considered the following subjects:
1. Integral Ecology and Ecological Conversion
As Christians, we should be concerned for creation, because according to the Genesis account, creation was an act willed by God; the different accounts of the Scriptures ratify it and the Apostle Paul says that creation continues to suffer birth pangs until the glorious manifestation of Christ comes. This consideration of the Apostle speaks of the inter-connection that exists, as in Amazonia, where a great harmony is perceived between the water, the earth, the flora, the air, the sun, the fauna, human beings, which is being distorted and menaced by man’s ambition, who puts capital above the greatest value of creation.
Witnessed once again is that we are in an emergency, given the ecological crisis, which in turn is the fruit of the anthropological crisis; the human being disorders creation, causing the crisis that involves the whole of creation.
The proposal is for an integral ecological conversion that attends to the human being and to nature, which is able to distinguish between the use and abuse of things. This conversion goes through two moments: 1. To have assumed personal conversion, which begins from the encounter with Jesus Christ, and which encompasses the personal, social and ecclesial structure; and, 2. Pastoral conversion in the light of Jesus the Good Shepherd who gives His life for all and invites us to take on new attitudes in this world, assuming our responsibility and commitment, because every action has repercussions for the good or in detriment of one’s life, of that of others, of the whole of creation, given that everything is connected.
Ecological conversion leads the Church to assume her prophetic role, denouncing the violation of the human rights of the indigenous communities and the destruction of the Amazonian territory by extractive activities and other bad practices, which harm the rights of people and nature.
It is proposed that the nine countries of Pan-Amazonia seek effective links to be more connected and that the Synod propose the holding of a WEEK OF CREATION, to create true consciousness of ecological conversion in all.
2. Formation of the Community of Disciples
The mission of the Church is to make disciples of Jesus Christ, cf. Mt 28:16-20. In Amazonia, a Church of disciples must be built with an Amazonian face, with formation that stems from the principles and values of the peoples and cultures present there. One cannot arrive with ready-made plans, their values must be assumed, such as community, the family, spirituality, the communion of goods, and respect of the Common Home. The formation of the family cannot be separated; it is the place where the value of life, of the common good is formed; the family is the place for the ecological conversion.
There must be a formation in the Amazonian ambit that begins from its reality; any plan of formation of missionary disciples must begin from the cultural anthropology of Amazonia, to then enter deeply in the biblical and pastoral pedagogical ambit. One cannot go with an attitude of conquest in formation, but with a synodal perspective, of dialogue and listening, of discernment and decision-taking.
The family and young people must be priority ambits for the formative processes, respecting their community organization, given that many public policies affect the family and collective identity. Formation must also generate areas of interaction with the wisdom of the indigenous peoples, riverine peoples and quilombos that live in the cities, so that they do not lose their identity and achieve their integration and areas of life.
An integral formation is proposed for all agents of the pastoral that serve in Amazonia; and for priestly vocations the creation is proposed of Indian Seminaries, which are not boarding schools, but houses open to the culture and cosmo-vision of the region; <also> proposed is that ministerial formation be done in the territory itself, stimulating tasks and works from the local perspective with missionary sense.
The implementation of the Ratio Fundamentalis, must deepen further the missionary sense; during the pastoral year, the Seminarians of the region must be able to enter into direct contact with the peoples of Amazonia, to achieve a missionary awareness in the candidates, because formation must not be for the past but for what is coming to us.
3. The Role of Women in the Life of the Church
The Church proclaims the dignity and equality between man and woman. Nevertheless, discrimination is still witnessed against the feminine world, reflected in the areas of decision-making and in their representativeness inside the Church. In the indigenous world, woman is the one that works in multiple ways; she is the one that transmits the faith. The participation of women in the Church in Amazonia is very efficient; it is a testimonial and responsible presence in human promotion.
In a Synodal Church it is necessary that women assume pastoral and directional responsibilities; there must be recognition of woman in the Church through the ministerial <dimension>; it is proposed, therefore, that a Synod be held dedicated to the identity and service of women in the Church where they have a voice and a vote.
4. Young People
A special concern of the Synod is young people, especially the Indians that, making use of the digital world, find attractive possibilities that uproot them from their territories. The digital world connects them with the known and the unknown. It is a new challenge for the Church in Amazonia. The Amazonian peoples themselves are suffering the loss of identity of their young people, who seek a better future beyond their culture.
Another ecclesial challenge is to help to keep the cultural identity, especially of those young people that go to the large cities, either for study or for work. It is necessary to accompany processes of transmission and acceptance of the cultural and linguistic heritage in families, to surmount the difficulties of inter-generational communication. Thinking of the wellbeing of young people, work must be done in their accompaniment. The Church must be present in the digital world, but without giving up personal accompaniment.
5. Consecrated Life
There must be recognition of the great missionary task carried out by consecrated life in Amazonia; their mission has certainly been great. Today, because of the vocational crisis, the presence of consecrated life has diminished, but those that are there carry out a very intense ecclesial mission, with the option for the poorest. Today, in face of the decrease in vocations, many Congregations have left Amazonia and have concentrated themselves in the cities, which leads to witnessing not only a numerical diminution of consecrated life but also of the meaning and missionary action and prophetic role that has always marked consecrated life.
An appeal is made for a renewal of religious life, that, from CLAR, a new ardour is stimulated, with new ways, presences and appreciating the existing ones, especially contemplative life.
6. Apostolic Vicariates
The majority of Apostolic Vicariates were entrusted to several Religious Orders and Congregations so that they could be sustained with personnel and economic support. The reality has changed, the diminution of vocations in religious life has changed the scenery and the presence in Vicariates is little. It is suggested that the ius comissionis is revised, and that they be adopted or assumed by some Diocese. The Episcopal Conferences can assume it as a missionary task of the Church.
Another proposal is to revise the boundaries of the jurisdictions, to reduce their territories and make the pastoral care in communities more effective.
7. Defense of Rights
Because of her prophetic dimension, the Church is called to announce and denounce the realities of Amazonia, in regard to peoples’ rights and those of nature. The voice of the church is important, given the great threats that the territory and the peoples suffer. She must speak collegially, not personally, so that she has force and echo before governmental organisms.
The formation is proposed of a Pan-Amazonian ecclesial organism and an Observatory in defense of human rights, so that the Church, which has influence in some forums of the world, is able to take the voice of Amazonia in defense of <its> territories and peoples. The Church has the task to accompany and protect the life of the defenders of human rights, who are often criminalized by the public powers.
It is proposed to continue with the processes of Beatification of the martyrs of Amazonia.
8. Dialogue with the Culture
In Evangelii Nuntiandi 19, Vatican Council II states that culture is in the heart both of the person as well as of the peoples, values of judgment, determinant values, lines of thought, inspiring sources and models of life. The different expressions of peoples must manifest their identity; today the risk is run of folklorizing culture. The rites, music, dance are expressions of the people, who cannot be separated from their identity, because they are expression of their feelings and spirituality. Today with globalization and the influence of the media, it is felt that the cultural identity, especially in the generation of young people, is threatened; hence the call to create a Church with an Amazonian face, namely, with its own identity, from the cultural realities of the peoples.
Manifested in the Liturgy and popular religiosity is the cultural expression of the people that illumine life and the faith of cultures. There must be care and discernment to purify what goes against the Gospel and the values of the community itself. Religiosity in the indigenous world must favor those expressions that are a manifestation of the mystery of God and demonstrate good living and good doing in the communities and peoples.
9. The Environments of Amazonia
The Educational-Formative Environment
In some realities, the State does not help the educational processes carried out by the Church in Amazonia, rather, it hinders it; however, the Church cannot renounce her mission as educator of the peoples. The Church has been present in Amazonia in education from the beginning, because it is the fundamental basis for the people not to lose their identity. Education is the answer to the sustaining of the culture and identity of the peoples and it also generates formation for an integral ecology.
Proposed is the creation of a network of educational Institutions of Amazonia, which will help to find new pathways geared to an integral ecology, taking advantage of the resources they have in each place and seeking joint actions that promote the care of our Common Home.
Bilingual education, engaged in by the inhabitants themselves of the communities will aid their growth, through an integral and quality education that is a generator of work opportunities.
An appeal is made to Universities to head educational processes that help to implement programs that stimulate new pathways for education in an integral ecology.
The Realm of Health
Peoples must be able to share ancestral knowledge of alternative medicine and generate an exchange of knowledge between the native peoples to grow in good living. To make known the value of the medicinal plants of the Amazonian territories, with the aid of education to take care of and to promote knowledge of alternative medicine and that is not be exploited or patented by malicious persons.
Peoples in Voluntary Isolation
They are peoples that have decided to take this life option; they need the defense of their territories because they are increasingly displaced, pressured by the Civil Authorities, which limit them and take their territories. It is a great injustice, which must be communicated to generate respect for these peoples.
Politics
What is important in political formation is to give depth to the formation and to the accompaniment carried out by the Church in the communities, seeking to form not only a leader but a working group in which <the members> help one another, accompany each other, defend themselves and don’t fall into the evils of politics, such as corruption. The school of leaders must promote generational alternation, so that there is continuity in the projects that seek the common good.
10. Communicate Amazonian Faces
It must be discerned if there is only one Amazon face in Amazonia or change the expression of faces of Amazonia, through which the identity of the populations is expressed of those that live in a concrete territory. This face-faces is inculturated and missionary, accompanied by the Church that evangelizes and opens paths for the evangelical life processes of the peoples. It is a face with a renewed sense of mission, prophetic and Samaritan, open to inter-cultural and inter-religious dialogue.
The Amazonian Church, with her own identity, goes out to encounter the other peoples and cultures and asks to be respected and acknowledged.
[Original text: Spanish] [ZENIT’s translation by Virginia M. Forrester]
Read the source: https://zenit.org/articles/synod-on-the-amazon-2019-spanish-relatio-texts-group-a/
Synod © Vatican Media
Synod on the Amazon 2019: Spanish Relatio Texts: Group B
Working Translation by Zenit
Here is the Zenit translation of the synod “small circle” report from the Spanish-Speaking group B. On October 17, 2019, during the course of 13th General Congregation on the Amazon, the Reports of the 12 Minor Circles were presented. These ‘Minor Circles’ met in the recent General Congregations. Translations of all circles will be provided as soon as possible:
Rapporteur: His Most Revd. Excellency Mons. Francisco J. MUNERA CORREA, I.M.C.
Moderator: His Most Revd. Excellency Mons. Edmundo P. VALENZUELA MELLID, S.D.B.
In our Minor Circle, we lived two very significant moments of communion and participation in a synodal key. The first was when we began the works on Thursday, October 10. All of us participants put our expectations, concerns, and hopes on the table there, with our heart and mind anchored in the cries of our respective ecclesial communities and in the answers of this Synodal Assembly. We lived the second moment taking up again the works of the Circles, on Wednesday the 16th. This was a moment of intense questioning, in which we let resonate within us Pope Francis’ appeal to the entire Synodal Assembly to place ourselves beyond our perspectives, still made up of much human calculation, and to put ourselves more in the logic of God’s “overflowing” love to us, gratuitousness and mercy to embrace with this other look the work that the Lord asks of us as Church, which at the same time makes herself “living presence” and walks “itinerant” in Amazonia.
During the works of the Minor Circles, our Circle addressed and reflected further on three great subjects concerned with the Life and evangelizing action of the Church in Amazonia, namely: 1) ministeriality; 2) the defense of life and human rights and 3) the action of the Church in the care of our “Common Home.”
- A NEW MINISTERIALITY FOR THE CHURCH IN AMAZONIA
To address this subject, we began with a look at the reality of the Church in Amazonia, through the diagnosis offered by the Pan-Amazonian Ecclesial Network (REPAM), referring to the presence and absence of the different lay and ordained ministries in the jurisdictions of our countries. This enabled us to become more aware of the immense need to strengthen this essential dimension of the Church with its own Amazonian and Indian face.
1.1.The Institution of New Lay Ministries
Our Circle regarded as very necessary the strengthening of the lay ministries, beginning with the implementation of the ministries instituted of Lectorship and Accolyteship, foreseen already in the Motu Proprio “Ministeriam Quaedam” (1971), but amplified in its implementation not only to men but also to women. Moreover, it is important that a diversified ministeriality be profiled for the Church in Amazonia, which takes into account those ministries geared to the care and growth of life in the interior of a community, outstanding among which are the ministry of the animator, coordinator, and guide of the community, and the ministry of the catechist. Then, in keeping with the local needs, an enormous variety of services surface, which can also be instituted, prior to discernment within the ecclesial community.
In regard to the evangelizing action in Amazonia, it is very appropriate to establish and institute ministries, which are geared to the different ambits of the missionary action of the Church, such as art, culture, health, politics, education, the environments, and others. In this perspective, the care of the Common Home, the ministry of reception and hospitality are regarded as opportune and necessary, which will help to assume and accompany the situation of migrants, and the ministry that looks at the reality of social communications and the new technologies. Sight must not be lost <of the fact> that all these ministries are in the logic of service and gratuitousness and must be fully integrated in the cultural dynamics of their own communities, be they Indian, peasant or urban of our Amazonia. Their institution must be formalized in a rite, prior to the appropriate formation and subsequent accompaniment.
1.2. The Ministry of the Permanent Diaconate
In the reflection on the Permanent Diaconate, this Circle invites to take up and continue to apply the lights of Vatican II in Lumen Gentium and to develop them according to the guidelines of the Ad Gentes Document for a greater inculturation of this ministry in Amazonia. Proposed likewise is that its direct link with the Bishop’s ministry be highlighted to open further his action towards the poor and the missionary peripheries. That its promotion, formation, and accompaniment be carried out through the Ecclesiastical Provinces, counting, moreover, with support on the part of CELAM and of REPAM to configure an ecclesial organism that consolidates the task if its inculturation in Amazonia.
1.3. Regarding the possibility of posing the question of the Diaconate for women in the Church, taken up and in tune with various opinions expressed in the Synodal Hall, this Circle encourages the continued study of this subject, looking more to its future possibilities than to its past history. Acknowledged, moreover, is that many functions proper to this ministry are carried out by women in Amazonia, they being the ones that sustain in many places the permanent presence of the Church and nourish the processes of the faith.
1.4. Presbyterial Formation
This subject was amply considered in the Minor Circle, given the importance it has for the present and future of the ecclesial communities of Amazonia, to be able to count on sufficient and qualified Presbyters with their own profile, which contributes to the new pathways needed in the Territory. For this reason, it points to a formation founded on personalized and community processes of Christian initiation and of permanent conversion, confronted with inculturation and inter-culturation and with a highly communal and missionary viewpoint. All of it implies a careful adaptation of the “Ratio Fundamentalis” and of the “Ratio Studiorum” to the conditions of Amazonia and of the reflection of indigenous theology, in addition to a careful selection and preparation of the formators, who understand affectively the territory and its dynamics.
There must be, at the base of all this, a strong option for the youth and the vocational pastoral in our respective particular Churches. It must not be forgotten that it is evangelized young people who give a young face to the Church. Stressed, at the level of more concrete proposals, was the possibility to create an indigenous Seminary for Amazonia.
1.5. In regard to the priestly ordination of married men in Amazonia, the approach to this subject was looked at by the Minor Circle from the viewpoint of listening to and discerning the voice of the Spirit, which invites us to take up the cry of our communities and to look with compassion at the way in which a right answer could be given so that the sacramental life, linked to the presidency of the community by the Sacrament of Holy Orders, flows for the personal, communal and missionary growth of the People of God of our Amazonia. The proposal is geared to ask the Holy Father <about> the possibility to confer the Presbyterate on married men for Amazonia, in an exceptional way, under specific circumstances, and for some specific peoples, establishing clearly the reasons that justify it. It is not at all about second class presbyters. It must be taken into account that many are the voices that insist that this subject be decided for Amazonia in the present Synodal Assembly. Other voices, instead, think that it should be studied and defined in a specific Synodal Assembly.
1.6. The Pastoral of “Itinerancy” in Amazonia
The Minor Circle proposed acknowledging the significant, complementary and inter-disciplinary value that this Pastoral of “Itinerancy” has, serving the different geographic and cultural borders of our Amazonia and it sees in this experience a very valuable reference that puts beside presence and insertion, a lifestyle and a spirituality of the way, the visitation and a not comfortable installation. These experiences, which are being accompanied by the Latin American Conference of Religious (CLAR), must continue to promote themselves in greater articulation with the different ecclesiastical jurisdictions.
2. THE ACTION OF THE CHURCH IN THE DEFENSE OF LIFE AND OF HUMAN RIGHTS
A first aspect to be considered is that all the pastorals present in our plans of Evangelization must be geared to life and life in abundance in Christ, as proclaimed in the Document of Aparecida, taking up the fundamental urgencies and appeals of Amazonia.
From the awareness of the fragility of Amazonia and also of the Church that lives there, an appeal is made to strengthen communion and solidarity at all levels, appreciating the experiences of integration of the border churches, both in each country as well as the neighbouring ones; to take advantage of and to strengthen CELAM’s Observatory of Reality at the service of the countries of Amazonia; to address jointly the challenge of migrations with an appropriate pastoral of reception and hospitality.
An updated “mapping” and knowledge of the international standards exacted of our governments are two permanent instruments for the defense and promotion of life and of the territory. With these two instruments the Church, through the Commissions of Justice, Peace, and Care of Creation and the Episcopal Conferences, can exact a permanent enforceability before international organisms, always in defense of the life of the weakest and of the territory.
All types of violence, especially to women and to <our> sister “Mother Earth,” require special attention. Anxiety arose about a possible relation between violence to women and violence to the earth. They all call for greater prophetic denunciation on the part of the Church and greater protection and solidarity through the culture of dialogue and encounter, favoured by spirituality and a pedagogy of peace and reconciliation for the resolution of conflicts,, which will make it possible to generate <attitudes> of respect and non-violence at the level of families, of educational institutions, of work environments and others.
3. THE ACTION OF THE CHURCH IN THE CARE OF THE COMMON HOME
Imperative in our particular Churches is further reflection, adaptation, and implementation of the programmatic proposal in chapter 5 of “Laudato Si’ for the topic of influence and chapter 6 for education and spirituality.
In consonance with IL 56, we consider it fundamental to promote all actions that lead us to be sensitized, to become aware and to commit ourselves in the care of our Common Home. This must be supported by a spirituality that strengthens us in the call to listen, to contemplate and to proclaim.
Hence the insistence on proposals that lead effectively to a change of paradigm in our relation with brothers, especially the poor and Sister Earth: “To hear the cry of the poor and of the earth.”
Among the proposals we wish to highlight, first of all, the decision for the whole Church and, as mature fruit of the Synod of Amazonia, a preferential option for the care and protection of our Common Home, and to appreciate the inspiring figures of Saint Francis of Assisi and of our missionaries and martyrs of Amazonia. Other proposals have to do with the implementation of the Chair of “Integral Ecology”: the integration of traditional knowledge of health, food and other things of the ancestral indigenous peoples; rescue of the different rituals, symbols and celebratory ways of indigenous communities (Cf. IL 126); establish dialogues with the realm of economy to foster and strengthen all sustainable and amicable practices in the care of our Common Home; in addition, to revise the habits of cultivation of our peasant and Andean settlers to integrate them in the good practices of the “indigenous farms” in a more integral vision; to encourage all significant and alternative actions of reparation that lead to the protection of our Common Home, and to promote an ecological youth pastoral that leads children and young people to know their traditions and to love and look after the earth.
[Original text: Spanish] [ZENIT’s translation by Virginia M. Forrester]
Read the source: https://zenit.org/articles/synod-on-the-amazon-2019-spanish-relatio-texts-group-b/
October 14 Vatican Briefing – ZENIT Photo By Deborah Castellano Lubov
Synod on the Amazon 2019: Spanish Relatio Texts: Group C
Working Translation by Zenit
Here is the Zenit translation of the synod “small circle” report from the Spanish-Speaking group C. On October 17, 2019, during the course of 13th General Congregation on the Amazon, the Reports of the 12 Minor Circles were presented. These ‘Minor Circles’ met in the recent General Congregations. Translations of all circles will be provided as soon as possible:
Rapporteur: Rev. Fr. Roberto JARAMILLO, S.J.
Moderator: His Most Revd. Excellency Mons. Jonny E. REYES SEQUERA, S.D.B.
- ENVIRONMENTAL ISSUES, DEVELOPMENT AND CLIMATE CHANGE
The experience of being a creature refers us back, necessarily, to the Creator as source and summit of all gifts. Made of earth (humus – homo / Adamah – Adam) we are interconnected in it with all the other creatures; responsible for the care of this garden (Genesis) we discover that sin installs itself precisely when that relationship is perverted, becoming self-referential and anthropocentric.
The degradation of our Common Home is evident in Amazonia and it threatens all forms of life. The problems of the destruction of the environment are not only the product of international greed but also of the action of governments and leaders that, guided by strong economic interest, despoil the Amazonian territories, ignoring the rights of its original and traditional inhabitants. This corruption reaches — on occasions — even the regional and local communities, whether urban, peasant or indigenous, under the expectation of abundant, easy and rapid benefits.
The immense wealth of Amazonia makes shriller the growing misery of the impoverished. If the Church doesn’t raise her voice, she will be remiss in face of this sin (ecocide). Perhaps we cannot now defeat the reigning development model, but we do have the necessity to hold and to make clear: Where do we situate ourselves? Whose side are we on? What point of view do we assume?
We are not specialists in technologies or scientific analyses, but we are and must be increasingly greater specialists in humanity because we feel, know and share the problems and challenges of the poor, and we collaborate in the search for alternatives. We are not scientists but Pastors and prophets. And it is also our role to denounce what is not working.
2. DEFENSE OF HUMAN RIGHTS AND OF PEOPLES: TERRITORY <AND> CULTURE
The interest in the promotion and respect of human rights for all is not optional in our faith. The human being, being part of creation, is the most finished work of the Creator and, in him the whole of creation (the economy, social forms, no less than art, religion, etc.) finds its meaning and direction.
In all the Amazonian countries, there are laws that recognize the rights of the indigenous peoples; however, in practice, these laws are not complied with. The violations of human rights are closely linked to the dynamic of the forms of violence and exploitation that the peoples suffer, particularly the indigenous peoples, quilombolas and the poor. Not a few brothers and sisters, many of them members of our churches, have given their lives as martyrs in their defense.
When we speak of rights we are linking human rights, indigenous rights, environmental rights, and territorial rights. Therefore, we want to affirm — in the context of this Synod — and recognizing the cultural diversity and the peoples’ traditions, the inviolable right to life of all human beings from their conception to their natural death, passing through other generally unknown rights, such as: that of women, young people, children, workers, the sick, the disabled, minority groups without distinction of creed, colour, culture, sexual orientation, politics, or social <standing>, among others.
3. MIGRATIONS AND PASTORAL RESPONSES
There are different types of mobility in the Amazonian territory: the traditional mobility of the original peoples (according to territories, alliances, seasons, etc.) and another that responds to exogenous conditions, generally linked to violence of origin that motivate displacement.
Forced migration, given its present increase and volume, is an unheard-of political, social and ecclesial challenge. There are positive elements, given the inter-cultural contact and contribution of the migrants in societies of hospitality, and by the generosity with which many ecclesial communities and other organizations have received these migrant brothers and populations. However, at the same time, there are heart-rending stories of sin, exclusion, abuse, suffering, humiliation, and death.
Highlighted especially in this reality at present is the Venezuelan exodus and the reality of young people driven to migrate, attracted by the “deceitful enchantment” of urbanization and their means of propaganda. Many of them are trapped by drug-trafficking and organized crime, and they see their human rights systematically disrespected. The indigenous populations, the women and children suffer the worst and most heart-rending experiences of abuse.
It is very important to have a pedagogy of prevention for isolated indigenous communities, which in practice is transformed into a policy of defense of their territories and original rights; they are the most vulnerable and their territories are the favourite objects of the greed of the market and of the powerful (mining and oil companies, international laboratories, loggers, etc.).
4. INCULTURATED EVANGELIZATION: AMAZONIAN FACE AND HEART
The Church in Amazonia has a history of lights and shadows. We are grateful for the work of many men and women missionaries who have given their life (so many times silently), sharing the conditions and concerns of the indigenous peoples and of the poor of the region.
We recognize also that on other occasions the Church’s action has not been at the measure of the challenge of the dialogue that generates a true inculturation of the Good News, and that this challenge is harder for us today because it questions directly our way of proceeding ordinarily in the pastoral and organizational traditions that give us security.
It is also necessary to recognize that today there are peoples in Amazonia that have been evangelized by other Churches, and others that have not been evangelized and/or that remain in legitimate voluntary isolation. All of them, without distinction of creed, claim from our Catholic Church the ability to walk with them, to be able to be a “Church going forth,” as a “field hospital” that cures its wounds and that, as the Good Samaritan, is first of all a testimonial Church: “we didn’t ask you to come; you never asked us for permission to come in. However, we receive you as brothers and invite you to be our allies” (Anitalia Pijachi).
The Grassroots Ecclesial Communities continue being an important reference in the evangelizing and inculturated march of the Church. They were and continue to be the great theological pastoral intuition of Latin America. With ease and frequency — because of bad experiences of excessive politization, bad communication and lack of accompaniment — their presence and contribution has been clouded and forgotten.
One of the principal instruments of the history of evangelization in the Church was the work in schools. Educational actions are also being questioned today, because of the necessity to be inculturated and they are challenged to seek appropriate methodologies and contents for the peoples with whom the ministry of teaching is to be exercised. The first step for this <to happen> is profound and cordial knowledge of their languages, their beliefs, and their aspirations, their needs, and urgencies. And what is said for educational action is true also for all the work of the Church, particularly that of liturgy and catechesis.
5. ECCLESIAL NEEDS AND NEW MINISTRIES
Our ecclesial communities are abundantly blessed by the multiform action of the Holy Spirit, who raises in them women and men that offer themselves generously in the service of the sick, common prayer, the instruction of children and care of the poor, care of health, the explicit proclamation of the Word of God, among many other ministries. Lay ministry must be recognized as a gift of the Spirit, received through the discernment of the person him/herself and of the community, and confirmed and accompanied by the leaders of the community.
A prophetic Church starts from the recognition of the fundamental equality of rights, conditions, and duties in regard to all human beings. It is important that the services assigned to women do not keep them far from instances where decisions are taken in the Church, as it is there that what we preach becomes reality. Given the tradition of the Church, it is possible to give women access to the instituted ministries of Readers and Acolytes as well as of Permanent Deacons.
We also see that many of the ecclesial communities of the Amazon territory have enormous difficulties in accessing the Eucharist. However, the Holy Spirit continues acting in the heart of those communities and distributing gifts and charisms, in such a way that married, responsible men of good reputation are also found there, examples of citizen virtues and good community leaders, who feel the call to serve the People of God, as instruments of the sanctification of the People of God. It will be important to discern, through consultation of the People of God and the discernment of the Ordinary of the place, the suitability for those persons to be adequately prepared and subsequently chosen for the presbyterial service. It is not about a 3rd or 4th-degree priesthood, or of a simple functional recourse for the celebration of the Eucharist, but of true vocations (called) priestly.
Finally, from the reality of the Amazonian churches, we address an urgent call to all the churches worldwide, and very especially the churches of the countries that make up the Amazon River Basin, to turn their eyes and hearts to Amazonia, and to be in solidarity with the urgencies of this region. Their solidarity must be manifested primarily with the missionary action of the laity, priests, men, and women religious willing to be inculturated and to serve the Amazonian churches, but also willing to share material or other resources that come to reinforce the capacities of service of the Vicariates and Dioceses that we serve.
[Original text: Spanish] [ZENIT’s translation by Virginia M. Forrester
Read the source: https://zenit.org/articles/synod-on-the-amazon-2019-spanish-relatio-texts-group-c/
Synod on the Amazon 2019: Spanish Relatio Texts: Group D
Working Translation by Zenit
Here is the Zenit translation of the synod “small circle” report from the Spanish-Speaking group D. On October 17, 2019, during the course of 13th General Congregation on the Amazon, the Reports of the 12 Minor Circles were presented. These ‘Minor Circles’ met in the recent General Congregations. Translations of all circles will be provided as soon as possible:
Rapporteur: Revd. Fr. Alfredo FERRO MEDINA, S.J.
Moderator: His Most Revd. Excellency Mons. Omar de Jesus MEJIA GIRALDO
Introduction
We cannot lose the perspective and the horizon of the new pathways we must follow as Church, and to what the SYNOD calls us. Beyond desires, it is necessary to concretize proposals and define what these new pathways must be, which must arise from a profound conversion, where we can “corazonar” or listen to the heart (to have the courage to face the reality and bet on life in Amazonia). We want to focus on some central nuclei of reflection and reflect further.
- THE AMAZONIAN REALITY IS THREATENED IN ITS TERRITORIES AND PEOPLES
The Pan-Amazonia territory and its peoples live a permanent threat, due to the development and predatory model that is imposed. Various mega-projects are underway; violence is visited on the peoples; states implement policies of concession of territories and drug-trafficking, among other evils, which have disastrous effects on our society. All the foregoing leads us to propose the creation of an OBSERVATORY on the violation of Human Rights, making a productive alliance between REPAM, and the CIDH, the National Episcopates, the local Churches, the Catholic Universities and other non-ecclesial actors in the Continent, and increase the agreements or conventions of the Holy See with international organisms.
The Amazon has diverse challenges; therefore, as Church, we must be prophetic, take a position and create alliances, which enable us to be at the side of the most vulnerable. It is necessary to know in depth what is happening in our territories. Required, therefore, is that each local or regional Church undertake its own diagnosis and have an understanding of the territory, to be able to take up a position and make decisions.
We must acknowledge that we learn from the Indians to look after the territory, to conserve it and respect life. We make evident the understanding the indigenous peoples have of their territory, different from a Western vision and, therefore, one of our tasks as Church will be to make an appeal to States to respect and to see to it that one vision of the territory doesn’t prevail over the other.
2. A MINISTERIAL CHURCH<STEMMING> FROM A PASTORAL CONVERSION FOCUSED ON AN INTEGRAL ECOLOGY: CARE OF OUR COMMON HOME
If to evangelize is to make the GOOD NEWS a reality, our pastoral action must have the territory as its focus and the quest for or recognition of GOOD LIVING, which are the expression of the Kingdom of God. We must be aware that our action from different and varied contexts, realities and peoples (Indians, peasants, riverside dwellers, Afro-descendants, settlers, urban <people>, whom we must recognize, ask different answers from us. Our bet, requires our allowing ourselves to be surprised by the new, to listen to the people and to nature with an integral look.
It is urgent that we reflect further on the meaning of a MINISTERIAL and servant CHURCH in a synodal key, passing from a “pastoral of visit” to a “pastoral of presence,” and where there is co-responsibility and commitment to an evangelizing process, from a permanent conversion (Pastoral, Ecological and Synodal). We hardly have Christian communities. Rather, what we have are liturgical assemblies. Pastoral work, therefore, must be focused on forming Christian communities and, from there, see what ministries are required to serve the community better. We would not want servants of the presbyters, but of the community, avoiding likewise clericalizing the laity.
In this perspective, we are urged to confer ministries on men and women in an equitable way, on those that have the possibility, the maturity, the virtue, and the appropriate formation and, when considered opportune, therefore, recognize officially services that are already given or could be given, whether temporal or permanent, as are : Permanent Deacons, reconcilers, lectors, delegates of the word, translators, catechists, community leaders, those in charge of charity, ministers of Communion, exorcists-healers, narrators, carers of the Common Home and many others that, in keeping with the contexts or needs, are required for the mission. We make a special mention, acknowledging the women that in fact already give invaluable service. In fact, there are already experiences in the ministerial Churches that must be made known, which we could evaluate and learn from them, who point out to us a possible path. And, in this connection, affirming that celibacy is a gift for the Church, it is requested that communities promote the presbyterial Ordination of virtuous persons, presented by their own communities and respected by them.
We also face the challenge to promote and live an inculturated liturgy, as a living experience of the faith, with the indigenous peoples own signs and symbols, guaranteeing the right of every baptized person to celebrate fully, consciously and actively. Moreover, we must ask ourselves what it means to celebrate the Eucharist, particularly in some communities, and how to achieve that many of them, that at present can’t celebrate it may do so, knowing that they have the right to do so.
3. PREFERENTIAL OPTION FOR AND WITH THE INDIANS, WITH THEIR OWN RENEWED, INCULTURATED PASTORAL AND IN INTER-CULTURAL DIALOGUE
The cries of the indigenous peoples question us. We cannot be silent in the face of them and it is necessary to act. We must keep present particularly the defense and the struggles of these peoples for their rights, for their territory and its demarcation, and the defense of their own way of life, of their culture and surroundings, without forgetting the reality of the peoples in voluntary isolation.
In these contexts, as Church, a preferential option is necessary for the Indians, in which we assume a renewed INDIGENOUS PASTORAL that listens, dialogues, is incarnated and lives, in so far as possible, as permanent presence, without because of it, idealizing the indigenous communities and peoples. An urgent challenge <also> arises for an indigenous pastoral in the urban reality.
This challenge, <which is> of great importance for the Church, invites us to accompany the indigenous peoples, by creating itinerant teams that collaborate and contribute to guaranteeing the full rights of these peoples and, particularly, of those that are in voluntary isolation, to their self-determination, to the defense of their lands, and to decide the type of relationship they would like with third parties. Likewise, we call for the consolidation of an Indian Theology and Amazonian rites, that is, a theology and a liturgy with an indigenous face, beginning from the spirituality of the original peoples and their religious and mystical experiences.
Inter-cultural dialogue and inculturation are not excluding terms. Inculturation, incarnation, insertion or preferential option doesn’t mean we make ourselves equal to them or believe that they are going to be like us. When we speak of inculturation, it is not only about learning a language or translating some texts, but about understanding the life of these peoples and about beginning a dialogue or a sincere and respectful, intercultural and inter-religious poly-dialogue, emphasizing interculturality as principle of action, in which we are willing to learn from them and where we are mutually enriched.
4. AN EDUCATION AND FORMATION THAT IS PROPER TO AMAZONIA
In regard to education and formation, we must make alternative proposals, with social responsibility and environmental care, from the knowledge of families and communities, in order to transmit traditional learning, articulating traditional education with the institutionalized school, in addition to inter-cultural and bilingual proposals, be it in basic or higher education.
We must develop processes of integral and permanent formation. We are conscious that these processes of formation are slow; they exact from us accompaniment, revision and multiple changes or transformations. Ideally, it should be they themselves as peoples, who should be the most indicated to be formators, from <their> communities and from the realities they live and to which they must respond.
We are particularly concerned about the formation of seminarians, presbyters and members of Religious Communities, which should be permanent and in response to the urgencies and challenges that the reality of the territories and communities themselves present. We believe it is necessary that the presbyters grow in missionary formation, that Seminaries, in general, be transformed or rather that indigenous Seminaries be established, which respond to the Amazonian reality, that secular institutes be created of formation for those that want to be missionaries in Amazonia, without being consecrated or ordained, and that they be given an equitable treatment both in the Dioceses as well as in the Vicariates.
5. MIGRATIONS, URBAN REALITY, AND PROBLEMS
We must be aware of the different types of migrations existing in Amazonia and to Amazonia, and the causes or factors of the same, as well as what we could call the forced displacements due fundamentally to conflicts of different sorts present in the territory.
As a consequence of these migrations, particularly those of the indigenous peoples, we have family disintegration, the loss of cultural identity, social marginalization, the rejection by city people where they arrive as strangers, are exploited, fall into violent and criminal structures, into prostitution, etc.
Both the indigenous and rural territories, as well as the cities, suffer a permanent pressure of which we must be aware and willing to act as Church jointly, particularly on the borders, defining the type of service we can give. To do so, we must enter in dialogue with the local governments (governorships and mayoral offices, etc.) study and propose projects that tend to satisfy the primary needs of the communities.
This diverse reality, which we have not attended to sufficiently, challenges us to give an answer from our pastoral structures, for the purpose of accompanying the more vulnerable with a pastoral appropriate to the circumstances.
6. ECCLESIASTICAL STRUCTURE AND RUPTURE OF BORDERS
We must question ourselves about the way we have structured ourselves from the parishes, the local, national border Churches and at the Pan-Amazonian level, where we hardy articulate ourselves or create synodal areas. Therefore, it is necessary to constitute ourselves as a Church going forth, which is capable of breaking borders and creating networks of support, solidarity and common ecclesial actions.
Let us put the Episcopal Conferences on an Amazonian horizon and let us advance in Amazonian ecclesiastical provinces at the national level. We propose an ECCLESIAL COUNCIL OF THE PAN-AMAZONIAN CHURCH, which is a Pan-Amazonian ecclesial structure linked to CELAM, that is slight in<its> alliance with REPAM — which among other things, can provide an executive service –, the Episcopal Conferences of the Amazonian countries, the CARITAS, the CLAR, and the local Churches.
[Original text: Spanish] [ZENIT’s translation by Virginia M. Forrester]Read the source: https://zenit.org/articles/synod-on-the-amazon-2019-spanish-relatio-texts-group-d/
Amazon Region © REPAM
Synod on the Amazon 2019: Spanish Relatio Texts: Group E
Working Translation by Zenit
Here is the Zenit translation of the synod “small circle” report from the Spanish-Speaking group E. On October 17, 2019, during the course of 13th General Congregation on the Amazon, the Reports of the 12 Minor Circles were presented. These ‘Minor Circles’ met in the recent General Congregations. Translations of all circles will be provided as soon as possible:
Rapporteur: His Most Revd. Excellency Mons. Jose J. TRAVIESO MARTIN, C.M.F.
Moderator: His Most Revd. Eminence Card. Oscar A. RODRIGUEZ MARADIAGA, S.D.B.
Heard intensely in the synodal process, on addressing the ecological and pastoral problems in Amazonia, was “the cry of the earth and of the poor” (IL 4). This listening “of a Church called to be increasingly more synodal” (IL 5) has put the Church “in contact with the contrasting reality of an Amazonia full of life and wisdom” (IL 5) and, at the same time, profoundly wounded by deforestation and extractive destruction” (IL 5). On seeing and listening attentively to this reality, the Church perceived her call to be increasingly a “Samaritan and prophetic” Church” (IL 5), through a “pastoral conversion” (Apostolic Exhortation Evangelii Gaudium” (IL 5), an “ecological conversion” (Encyclical Laudato Si’) and a “conversion to ecclesial synodality” (Apostolic Constitution Episcopalis Communio” (IL 5). She takes up and lives this call in the “Amazonian territory, where there are no parts that can exist on their own and related only externally but, rather, there are dimensions that exist constitutively in relationship, forming a vital whole. Hence <the reason> that the Amazonian territory offers vital teaching to understand integrally our relationship with others, with nature and with God (cf. LS 66)” (IL 21).
Given what was said:
- It is necessary to contemplate the immense whole of forms of life in the planet inter-related among themselves, so that we can practice an integral ecology and a model of solidarity, self-sufficient economy, rooted in the Amazonia good living, with ways of production and consumption that keep the jungle standing, conserving it and enriching it. It is worthwhile to propose its model of bio-productive and organic agroecology, beneficial for indigenous communities and many small producers, with less ecological impact and greater social benefit.
- Spirituality is the life and heart of the Amazonian peoples. They consider their territory sacred because they experience “good living” there, which is harmony with oneself, with creation, with other peoples, and with the Creator God. Present in their cosmo-vision are the four vital elements: fire, air, earth, and water, in order to have life in abundance. They feel themselves creatures that experience the Creator God, as well as experiencing the cry of the earth and of the crucified peoples, and the strength, light, and hope of the Risen Jesus. Therefore, we must know, value and respect the spirituality of every people, and learn from this spirituality to boost the Church with an Amazonian face.
- The Church — allied to the indigenous, peasant and urban peoples in defense of life, of their territories and of their rights to water, air, to education from their culture, to food security to health and to informed and free consultation prior to the extractive exploitation of their territories (OIT, 169) — knows that often these rights are not respected. Therefore, we think it useful to propose the creation of a Pan-Amazonian Socio-Pastoral Observatory in coordination with CELAM, the Justice and Peace Commissions of the dioceses, CLAR and REPAM.
- With particular attention to indigenous peoples in voluntary isolation (PIAV), it is necessary to respect their right to live as free peoples in their territories, and that intrusions be controlled of loggers, hunters, and extractive companies to guarantee their health.
- In Amazonia, migration in search of a better life has been a historical constant. It is growing today for socio-political and economic reasons and because of environmental degradation. In regard to young people, it is necessary to articulate a network endeavour between the Episcopal Conferences, to help them in the search for housing, work, schooling, health and integration of the Christian communities and parishes, offering protection also, in face of the danger of criminal organizations, and organizing for them an urban youth pastoral of integrating hospitality (IL 69).
- Given the non-excluding preferential option for indigenous peoples, they being one of the most vulnerable groups (Cf. Puebla), the Church commits herself to promote decisively a quality Bilingual Inter-Cultural Education for these peoples. At the same time, she encourages a network alliance of Universities specializing in the sciences of Amazonia and a higher inter-cultural education for the indigenous peoples.
- Synodality is a constitutive dimension of the Church. One cannot be Church without a genuine synodal element, that is, without recognizing the sensus fidei of the People of God. These and other service tasks, which the Church is called to carry out to fulfill her mission, call for changes on the part of us all. We have spoken of the need for an essential conversion to the synodal experience. To walk together, to propose together and to assume together the responsibilities, to overcome clericalism and arbitrary impositions.
- Proposed, in regard to women’s mission in the Church is the establishment of an official ministry of women in the Church (cf. IL 129 a3), encouraging and fostering participation in ecclesial leadership, which does not require the Sacrament of Holy Orders; guaranteeing to them also increasingly ampler and relevant roles in the formative area: theology, catechesis, liturgy and school of faith and politics; greater participation in the formation of seminarians (IL 129 c2). To take up again the theological reflection on the diaconate of women from the perspective of Vatican II (cf. LD 29, AG 16, IL 129 c2). To rethink the ministerial structure of the whole Church, thanks to the peculiar style of women, of walking with and for the people. To value economically women’s ecclesial work, thus guaranteeing their rights and overcoming every sort of stereotype (IL 146 e).
- Inculturation of the liturgy: to create commissions in charge of preparing an Amazonian rite, biblical translations in native languages, as well as fostering and accompanying the expressions of popular piety.
- To promote an evangelical and prophetic, inter-congregational, inter-institutional Consecrated Life with a sense of disposition to be where no one wants to be and with whom no one wants to be.
- For the fruits of the Pan-Amazonian Synod to become a reality, we consider it necessary to constitute a Post-Synodal Ecclesial Organism, which is permanent and representative of Amazonia and attached to CELAM. This organism, with a simple but effective structure, will be the channel for the new pathways of evangelization and integral ecology in Amazonia and, at the same time, the nexus that articulates other initiatives connected to this end. REPAM (Pan-Amazonian Network) will be its executive organ.
[[Original text: Spanish] [ZENIT’s translation by Virginia M. Forrester]
Read the source: https://zenit.org/articles/synod-on-the-amazon-2019-spanish-relatio-texts-group-e/
Meeting With Amazonian Indians In Peru © Vatican Media
Synod on the Amazon 2019: English/French Relatio Texts
Working Translation by Zenit
Here is the Zenit translation of the synod “small circle” report from the English/French group. On October 17, 2019, during the course of 13th General Congregation on the Amazon, the Reports of the 12 Minor Circles were presented. These ‘Minor Circles’ met in the recent General Congregations. Translations of all circles will be provided as soon as possible:
Rapporteur: His Most Revd. Excellency Mons. Emmanuel LAFONT
Moderator: His Most Revd. Eminence Card. Jean-Claude HOLLERICH, S.J.
In the first place, I would like to present to you a summary of our work last week. I do so following the five dimensions given by the Holy Father: pastoral, cultural, social, ecological and spiritual.
A. PASTORAL DIMENSION
1. This Synod Is Regional, but Also Universal
What is happening in Amazonia is also happening in the Congo Basin, in India, in the Far East of Asia, and in the whole world.
The developed countries have enriched themselves in large measure thanks to colonialism. They ignore this and hope to continue with their comfortable life. The question is: how to bring conversion to the former colonizers?
2. The Most Important Thing Is to Answer the Cries of the Peoples and of the Earth.
The Amerindians, who sometimes have bad memories of past evangelization, have been able to understand that, today, the Catholic Church can be one of its best partners in their struggle for rights and justice.
However, we must be careful not to make the Church an NGO, at the exclusive service of social justice. Some people trust us in regard to justice, education, health and, yet, they go to Pentecostal Churches to celebrate, to listen to the Word of God and to speak freely with God. The Catholic Church is seen as ritualistic and the Word doesn’t circulate. Spirituality is sought elsewhere.
3. A Current Church Instead of a Visiting Church
People’s fundamental petition is a ministry of presence, which is not a ministry of clerics. This is a baptismal ministry!
The evangelical accounts show us that the same happened to Jesus. The multitude came to Him to be healed and consoled.
The African Churches give an example: many lay catechists support their communities, direct liturgies, teach catechesis, practice charity to the poor. Their experience can inspire us to form the laity. It’s not a clerical Church.
4. A Church that Gives Witness of How Jesus Changes Our Life
Evangelicals propose to believers that they can give witness in a very personal way on how Jesus has transformed their life. It is a more positive focus than ours, which so often emphasizes our sinfulness more than Jesus’ salvation.
We were told the story of two villages in Thailand: one Evangelical, where people spent the whole of Sunday in church, sharing the Bible, discussing matters of the village. In the Catholic village, the people listen to the priest, the only one that speaks, and then they go home. There is nothing to share — it’s a clerical Church. We must learn from others.
5. Access to the Eucharist
Our proposals and reflections take place in the historical context of the local Churches from which we come. To speak of a “lack of priests” is specific of Churches where there were many priests in the past. So the situation is lived as a crisis.
In other places, such as in Africa, the number of priests has never been sufficient to offer Mass every Sunday. The Word is also food as is the Eucharist.
The word “priest” has many meanings. One who offers sacrifice doesn’t need to be the head of the community. He doesn’t have to be the parish priest. History and Theology have united too many things: teach, sanctify, govern . . .
B. CULTURAL DIMENSION
1. What Development?
It is integral development because it has been said: “An economy such as this — the present one — kills people and we must emphasize clearly that we can’t go on this way.”
For some of us, the Indians have all that they need. They are happy in their way of life if their life isn’t interfered with by our economic system.
Others stress that every culture is a living body, which is transformed in the course of its history and changes, such as with the issue of climate change, for example. They believe that all cultures must adapt. However, the rhythm of change can be different.
We can’t speak for the people; we can only accompany them.
2. In Search of “Good Living”
To find new ways of life, we need the wisdom of the indigenous peoples, as they need us to find their future. This can only be done if we live together. No one will survive alone.
The best way go be with them is to accept being accompanied by them. Let us be conscious of the fact that we have also been wounded; we all need to be healed from the past.
C. SOCIAL ASPECT
1. The People and the Earth Suffer a Devastating Violence
The real urgency is violence: people are suffering for their life, their rights, their land and their faith and by the powerful predators of their wealth.
We, the Bishops of Amazonia, are called to give witness to the world and to the universal Church of the suffering and the cries of the people and of the earth.
2. The Church’s Commitment to the Indigenous Peoples
In 1971, Saint Paul VI appealed to Brazilian Bishops to be next to the indigenous communities. Many have paid the price for it. It’s not negotiable. We must also do it.
The Church should take to governments the entreaty of the indigenous peoples. However, this task is difficult because it goes against the populist sentiments of the non-Amerindian communities.
D. ECOLOGICAL DIMENSION
The Church must be prophetic, but this isn’t sufficient. Some say that we need to meet with the government, the industrials and the mining and oil companies. Others say we must give example of a different way of life, more respectful of the earth, and that the “culture of leftovers “ must be rejected.
We must address the questions more directly. The climate will <get warmer> over the next twenty years. To avoid a greater <warming> we must eliminate CO2. How is this possible? We will do so by planting one hundred million trees. We are two thousand five hundred million Christians. Is it impossible? It’s very practical. Why don’t you ask for it?
Western culture has become so individualist; we are trapped in materialism,” we put ourselves first, our country first . . . The richest countries are also those that suffer the highest rate of suicides. Our wealth doesn’t make us happy.
We are called to a much more sober lifestyle, to reduce our consumption of red meat.
E. SPIRITUAL DIMENSION
1. The Spiritual Dimension of An Integral Ecology
We are not Greenpeace; we are the Church. Our task is to bring Jesus the Saviour to people.
The spiritual dimension of an Integral Ecology could be based on four principles, according to Patriarch Bartholomew of Constantinople.
- To have a sacramental look on creation as reflection of God: cf. Psalm 103.
- To develop a Eucharistic spirit that thanks God for what He gives us: see Mathew 11:25-27.
- To enter in an ascetic ethics — sobriety of life: see Luke 4:1-13.
- To live in solidarity and fraternity with all: see Jon 6:1-14.
2. The Example of Jesus
We must follow Jesus’ steps, submerging ourselves in this world that God didn’t will to be as it is. Therefore, He came and began from the reality to save us.
We do so when we are with people, listening to them, curing their wounds, casting out devils, giving witness of Jesus’ power of salvation, sowing and sharing the Word of Life.
Saint Francis said: “We must evangelize at all times and, if necessary, with words.”
Our Contribution to This Synod
It is with this intense sharing, respecting our different points of view on some subjects, that we have prepared our contributions.
We feel we are in a point of profound inflection of our history. A synodal Church is a Church in which there is no longer a center from which all truth comes and that waters the Body in a uniform way. Jesus is the only center. We are Sister Churches, walking together and letting the Holy Spirit guide us to the full truth. No National or Continental Church can say the path to follow in another way. It must be synodal in the sense of listening to others and to the Holy Spirit.
We have prepared contributions that remind us that the Amazonian people have great expectations about this Synod. We must not defraud them. We must enter them in the prudent audacity of Him who says to us: “Remember not the former things, nor consider the things of old. Behold, I am doing a new thing!” (Isaiah 43:18-19).
We have made contributions so that the Amazonian Bishops can continue their synodal path in a more regular way and exercise fully their mission and responsibility, being close to their people and ready to take daring initiatives. They are the Successors of the Apostles!
We have made contributions to remind ourselves that we, Jesus’ disciples, must be the first to turn our back on this evil economic system, which disposes of thousands of millions of human beings to create goods and wealth for a few.
We have made contributions to celebrate as soon as possible as Blesseds and Saints the many Amerindian brothers and sisters and others that gave their lives, in the last fifty years in Amazonia, so that evil wouldn’t prevail against God’s children.
And “I saw the souls of those who had been beheaded for their testimony of Jesus and for the word of God, and who had not worshiped the beast or its image and had not received its mark on their foreheads or their hands . . . Over such the second death has no power, but they shall be priests of God and of Christ, and they will reign with him a thousand years.” (Revelation 20: 4 . . . 6).
Amen!
[Original text: Spanish] [ZENIT’s translation by Virginia M. Forrester]Read the source: https://zenit.org/articles/synod-on-the-amazon-2019-english-french-relatio-texts/
© Vatican News
Amazon Synod: ‘Still Listening and Contributing’
Briefing on Last Day of Discussions in Small Groups
Tuesday, October 22, 2019, was the last day for discussions within the small working groups of the Synod of the Amazon, reported Vatican News. The Secretary of the Synod Information Commission, Jesuit Fr Giacomo Costa, said participants are “still listening and contributing”. The results will be handed over to those responsible for drafting the final document, and the Synod will vote on it on Saturday.
Ms. Judite da Rocha was the first to make her presentation. She is National Coordinator of the Movement for Victims affected by dams in Brazil. She highlighted the threats posed by hydroelectric power stations to fishermen and people living alongside rivers.
Ms. da Rocha gave examples of families left homeless, communities displaced, traditions and cultures destroyed. She spoke of the effect on women in the form of domestic violence and sexual harassment. We need to develop other ways to produce energy and power, she said.
Archbishop Héctor Miguel Cabrejos Vidarte, O.F.M., of Trujillo, is President of the Peruvian Bishops’ Conference and CELAM, the Latin American Episcopal Conference. He told journalists the Synod is drawing attention to both Nature and Humanity.
Nature is biodiversity and ecology, said the Archbishop, and it is not a coincidence the Synod is dedicated to Saint Francis of Assisi, who expressed his love for nature so eloquently. Human beings must return to enjoying a respectful relationship with nature, he said: respect for the earth “leads to union with God”.
According to Archbishop Cabrejos Vidarte, we need to “delve deeper and be more daring” when it comes to discussing existential topics and the centrality of the human person. Stressing the importance of “intercultural relationships”, he confirmed that issues affecting the nine countries of the Amazon “go beyond national borders”.
Bishop Karel Martinus Choennie of Paramaribo, the capital of Suriname, then gave his testimony. 92% of his country is still green forest, he said, but “if global warming continues” it will spell disaster for the Amazon. “Climate change affects us all”, said Bishop Choennie, giving the example of the “high incidence of hurricanes in the Caribbean”.
“Europe, America, China, and Japan must change lifestyles”, he warned, otherwise “we are on the path to self-destruction”. We need a new economy of “solidarity”, said the Bishop, because the present economy “kills and is unjust to the next generation”. He denounced what he called a lack of creativity and “political stagnation”, and concluded by urging those in power to find “real solutions”.
Cardinal Fridolin Ambongo Besungu, O.F.M. Cap., is Archbishop of Kinshasa in the Democratic Republic of Congo. He is at the Synod for the Amazon representing Africa and, specifically, the Congo Basin, he said. The Cardinal described similarities between the Amazon Region and the Congo Basin, saying they are both “endangered because of irresponsible exploitation”, and that people in both areas “risk being destroyed”.
The keywords of his presentation were “co-responsibility” and “accountability”. He too called for world leaders to be more responsible. While the Synod is “giving hope to humanity”, said Cardinal Besungu, as a Church “we must dare”.
A question about networking
Journalists present in the Holy See Press Office asked questions relating to different forms of networking, both inside and outside the Church.
Cardinal Besungu described coordinating efforts for the Congo Basin, and extending these to the whole of the Equatorial forest, literally “going beyond borders”.
Archbishop Cabrejos Vidarte spoke of already looking forward to “what happens next” and deciding how to apply the conclusions of this Synod. He expressed the desire to create a “lively and active” network in the form of an “ecclesial body” that would unite all the countries of the Amazon Region.
Ms. da Rocha described the effects of multinational companies exploiting natural resources: mental health issues, depression, even suicide. People are told to “leave or die”, she said, and the socio-cultural impact inflicts pain and suffering.
A question about a prophetic voice
Asked how the Church can speak with a more “prophetic voice”, Bishop Choennie suggested that “education is the answer”. He said there is “no realization of the urgency of the problem” and people are not willing to sacrifice their lifestyles.
The Bishop said there is a “contradiction” between wanting to save the forests, without wanting to change our lifestyles, including eating less meat.
Archbishop Cabrejos Vidarte stressed the need to focus on the commitment “to care for our common home”. He reiterated there is “a correlation between the Amazon and climate change”, and said this will be discussed at COP 25, the UN Climate Change Conference, scheduled to take place in December in Chile.
A question about initiatives
In terms of proposals and initiatives, Ms. Judite da Rocha recalled how the indigenous people of the Amazon have a “history of survival and resistance”. Governments, the Church, and society must work together, remembering “what already works and what already exists”, she said.
In this regard, Cardinal Besungu shared his experience in the DRC. The Church’s work with NGO’s and promotion of advocacy activities, led to the approval of a law in the United States under the Obama Administration, concerning the exploitation of mines in the Congo, he said. Still, the interests of large corporations make it difficult to apply legal decisions.
Which is why we need a “global approach”, and to show greater co-responsibility, said the Cardinal.
Read the source: https://zenit.org/articles/amazon-synod-still-listening-and-contributing/
Synod © Vatican Media
Synod on the Amazon 2019: Relatio Texts: Portuguese Circle D
Working Translation by Zenit
Here is the Zenit translation of the synod “small circle” report from the Portuguese Circle D. On October 17, 2019, during the course of 13th General Congregation on the Amazon, the Reports of the 12 Minor Circles were presented. These ‘Minor Circles’ met in the recent General Congregations. Translations of all circles will be provided as soon as possible:
Rapporteur: His Most Revd. Excellency Mons. Wilmar SANTIN, O.CARM.
Moderator: His Most Revd. Excellency Mons. Alberto TAVEIRA CORREA
The group reflected on the following subjects: 1) Formation of the laity and of missionaries; 2) Violence to peoples, persons, and nature; 3) Amazonian cultures and Evangelization; 4) Popular piety; 5) Consecrated Life in Amazonia; 6) Youth; 7) Ministries.
- FORMATION OF THE LAITY
The need was seen to give greater formation to the laity in the Catholic identity — be it kerygmatic, biblical, or theological for action in society based on the Social Doctrine of the Church. Formation is worth highlighting to understand and live the Sacraments, one of the basic elements of Catholic identity. The formation must be integral and not only doctrinal, but it must also lead to an experience of an encounter with Jesus Christ and to greater participation in the community, that is, a human, psychological and affective formation for wounded and fragile persons, who suffer all sorts of violence. Formation must also be given for ecumenism and interculturality.
2. FORMATION OF THE MISSIONARY CLERGY
The Church will fulfill her mission well by forming her presbyters well. Therefore, it is recommended that the formation of priests include a practical formation and direct experience of pastoral works, beyond academic studies. Sight must not be lost of the fact that the Fathers are formed for the Church and for the world, and not only for a diocese or Congregation. All the formators for the priesthood must have the experience of a Church going forth, that is, doing works with street people and home to home visits, going to prisons, hospitals, etc.
3. VIOLENCE AGAINST THE POOR
Violence in the Amazon is practiced against persons, peoples, cultures, and nature. The creation of an International Observatory and Centers of Rights would be useful, aiming at demarcation, protection and the rights guaranteed by the Constitution and ILO’s Convention 169. The Church must invest in the formation of agents of the pastoral and leaders to train them to address the challenges of violations of Human Rights and of nature, and the State must also be paid to carry out public policies regarding the native peoples. The defense of the poor and of nature should be an ecclesial action, and not just pastoral. Therefore, the social pastorals must be ecclesial and walk within the pastoral of the whole and not in a parallel way. The good things that the Church does through social pastorals should be more divulged.
4. VIOLENCE AGAINST PERSONS
In regard to violence against persons, it is necessary to give voice and protection to those violated. Human trafficking must be combated and the Church cannot be silent. The parishes must create safe areas for children, adolescents and the vulnerable. Respect must be exacted for the Statutes on Children and the Unborn. Catholics must be encouraged to take part in the Municipal Councils. An endeavor of prevention must be assumed for children and adolescents <in regard> to sexual abuse, human trafficking, drug trafficking, and femicide, and protection <must be given> to defenders of human rights and of nature.
5. CULTURES
“The disappearance of culture can be as or more grave than the disappearance of an animal or vegetable species” (Laudato Si’ 145). This is an exhortation to respect and defend all cultures, however, one cannot cease to proclaim the Gospel. The Sermon on the Mount is an unsurpassable proposal, which must be presented in all cultures. Ethnocide must be combatted because it kills the culture and the spirit. Therefore, a missionary must be stripped of all colonialist mentality and respect the customs, rites, beliefs, <and> habits of persons of that culture.
Nature
Humanity marches for the recognition of nature as subject of law. The anthropocentric utilitarian vision has been overcome, which means that humans can no longer subject nature’s resources to an unlimited exploitation of nature, which puts humanity itself at risk.
God’s plan of life solicits from us a relationship with one another, with creation and with God. It is essential to promote human dignity and the common good of society and environmental care (Laudato Si’ 137-142).
- Proposed are institutional lines of action, which promote respect for a better environment.
- Planning formal and informal formation programs on the care of our Common Home for the pastoral agents and the faithful, open to the whole community in “an effort of formation of the population’s conscience” (LS, 214) based on chapters Five and Six of the Encyclical Laudato Si’.
- Denounce the violation of human rights and destructive extractive <activities>.
- Creation of a ministry of guardians of our Common Home.
6) POPULAR PIETY IN AMAZONIA
Given the great importance of popular piety, it is recommended that:
- The manifestations with which the people express their faith, through images, symbols, traditions, rites, and other sacramentals be appreciated, accompanied and promoted;
- Patronal feasts be taken advantage of as privileged moments of evangelization and directed to the mystery of Christ;
- Popular devotions be illumined with the Word of God;
- “An appropriate catechesis must be given that accompanies the faith already present in popular religiosity. A concrete way would be to offer a process of Christian initiation . . . which leads us increasingly to be more like Jesus Christ, to trigger a progressive appropriation of His attitudes” (DAp, n. 300);
7) CONSECRATED LIFE IN AMAZONIA
From the first days of the colonization of Amazonia, religious life always has had an outstanding role in the work of evangelization of the Amazonian peoples. They were the most far off and inhospitable corners. Thousands of consecrated <persons>, with idealism and commitment, spent their youthful energies and enthusiasm for the cause of the Kingdom.
The men and women religious came with a detached and free heart, to be able to insert themselves in the local reality with its demands as, for example: to learn the languages <and> the religious and cultural practices.
It is of fundamental importance that the Religious Congregations found again stable missionary communities in indigenous villages, assigning consecrated <persons> so that they can insert themselves wholly in the culture and evangelize with efficacy. The men and women religious must be willing to share the local life with their heart, head, and hands.
The consecrated enrich ecclesial life with their own charisms.
8) YOUTH
The youth make up a great part of the Amazonian population and merit special attention on the part of the Church. Recommended in the first place is the implementation of the conclusions of the Synod on Youth. It was also seen that the Church must go out more to encounter the youth in schools and also from house to house. The parishes must offer accompaniment to young people, counting primarily on the laity prepared for this. They must create youth Oratories and leisure and artistic centers (theater, music, dance, etc.). Take advantage of the means of communication and of the social networks. Emphasize the youth, school and university pastoral.
Migrations and Cities
The greater part of the population is in cities, hence, the urban pastoral is a great challenge. The Church must be in a permanent state of reception and proclamation. Encourage family agriculture ethnoecology and income generation.
Exact before the public powers that they respond to the need for urban, rural and indigenous public policies. To exact that a prior, free and informed consultation be made of the people in face of works and projects that promote aggravating the migratory and socio-environmental impact due to the economic model.
To constitute missionary teams in a coordinated way, so that they can attend to and accompany migrants in the urban areas.
Beyond the <existing> indigenous pastoral, to strengthen the indigenous pastoral and encourage indigenous health centers.
Ministries
We reaffirm the value of celibacy and the need for better commitment in the vocational pastoral. We consider essential the appreciation of the existing ministries and the institution of new ministries in keeping with the needs.
The listening carried out prior to the Synod manifested the desire to confer Presbyterial Ordination on viri probati, as well as the ministry of the diaconate on women. Those two points call for further maturation and deepening.
[Original text: Portuguese] [ZENIT’s translation by Virginia M. Forrester]Read the source: https://zenit.org/articles/synod-on-the-amazon-2019-relatio-texts-portuguese-circle-d/
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CARDINAL GERHARD MÜLLER: BAN ON FEMALE CLERGY A ‘DOGMA’ OF FAITH – Statement follows synod organizer’s claim that teaching can be changed http://www.pagadiandiocese.org/2019/10/04/cardinal-gerhard-muller-ban-on-female-clergy-a-dogma-of-faith-statement-follows-synod-organizers-claim-that-teaching-can-be-changed/
RACISM WRAPPED UP IN GREEN: Amazon synod pushes climate change alarmism http://www.pagadiandiocese.org/2019/10/03/racism-wrapped-up-in-green-amazon-synod-pushes-climate-change-alarmism/
PRO-GAY MALTESE BISHOP TAPPED FOR VATICAN POSITION: Bishop Mario Grech of the Gozo diocese appointed to Synod of Bishops, will participate in Amazon Synod http://www.pagadiandiocese.org/2019/10/03/pro-gay-maltese-bishop-tapped-for-vatican-position-bishop-mario-grech-of-the-gozo-diocese-appointed-to-synod-of-bishops-will-participate-in-amazon-synod/
What Does the Amazon Synod’s Working Document Really Say? http://www.pagadiandiocese.org/2019/10/03/what-does-the-amazon-synods-working-document-really-say/
Vatican relaxes restrictions on married ex-priests, hints they may be allowed to return to ministry http://www.pagadiandiocese.org/2019/10/03/vatican-relaxes-restrictions-on-married-ex-priests-hints-they-may-be-allowed-to-return-to-ministry/
GERMAN CARDINAL RAINER WOELKI SEEKS TO PROTECT THE CHURCH http://www.pagadiandiocese.org/2019/09/30/german-cardinal-rainer-woelki-seeks-to-protect-the-church/
AMAZON SYNOD COVERAGE http://www.pagadiandiocese.org/2019/09/30/amazon-synod-coverage/
CARDINAL RAYMOND BURKE: REVOLUTION IS THE GOAL – Amazon Synod isn’t about evangelization in the Amazon http://www.pagadiandiocese.org/2019/09/26/cardinal-raymond-burke-revolution-is-the-goal-amazon-synod-isnt-about-evangelization-in-the-amazon/
Cardinal Raymond Burke, Bishop Schneider: Silence about errors under Pope Francis would be ‘great sin’ http://www.pagadiandiocese.org/2019/09/25/cardinal-raymond-burke-bishop-schneider-silence-about-errors-under-pope-francis-would-be-great-sin/
GERMAN SYNOD MARCHES FORWARD – Cardinal Reinhard Marx: ‘There is no stop sign from Rome’ http://www.pagadiandiocese.org/2019/09/25/german-synod-marches-forward-cardinal-reinhard-marx-there-is-no-stop-sign-from-rome/
REMAKING THE CHURCH: Amazon Synod in the works since earliest days of Francis’ papacy http://www.pagadiandiocese.org/2019/09/24/remaking-the-church-amazon-synod-in-the-works-since-earliest-days-of-francis-papacy/
POPE FRANCIS TAPS RADICAL PRO-LGBT US BISHOP ROBERT MCELROY TO BE SYNOD FATHER: San Diego’s Bp. McElroy has promoted gay marriage and dissent from Church teaching http://www.pagadiandiocese.org/2019/09/23/pope-francis-taps-radical-pro-lgbt-us-bishop-robert-mcelroy-to-be-synod-father-san-diegos-bp-mcelroy-has-promoted-gay-marriage-and-dissent-from-church-teaching/
Cardinal Robert Sarah’s Cri de Coeur: The Catholic Church Has Lost Its Sense of the Sacred http://www.pagadiandiocese.org/2019/09/23/cardinal-robert-sarahs-cri-de-coeur-the-catholic-church-has-lost-its-sense-of-the-sacred/
Centuries ago, popes warned of modern Church crises as if they were alive today http://www.pagadiandiocese.org/2019/09/22/centuries-ago-popes-warned-of-modern-church-crises-as-if-they-were-alive-today/
Amazon Synod: The Trojan Horse of Liberation Theology http://www.pagadiandiocese.org/2019/09/11/amazon-synod-the-trojan-horse-of-liberation-theology/
Pan-Amazon Synod Will Address a Region That Is No Longer Catholic http://www.pagadiandiocese.org/2019/09/11/pan-amazon-synod-will-address-a-region-that-is-no-longer-catholic/
CARDINAL RAYMOND BURKE ON AMAZON SYNOD WORKING DOCUMENT: ‘APOSTASY’ – Joins Cardinals Brandmüller, Müller in denouncing synod http://www.pagadiandiocese.org/2019/08/14/cardinal-raymond-burke-on-amazon-synod-working-document-apostasy-joins-cardinals-brandmuller-muller-in-denouncing-synod/
AMAZON SYNOD THEOLOGIAN PUSHES LEFTIST IDEOLOGY: Ex-priest Leonardo Boff promotes liberation theology, neo-paganism http://www.pagadiandiocese.org/2019/08/14/amazon-synod-theologian-pushes-leftist-ideology-ex-priest-leonardo-boff-promotes-liberation-theology-neo-paganism/
Five Ways to Prepare for the Amazon Synod http://www.pagadiandiocese.org/2019/08/13/five-ways-to-prepare-for-the-amazon-synod/
Cardinal George Pell: ‘Amazon or no Amazon, the Church cannot allow any confusion’ http://www.pagadiandiocese.org/2019/08/09/cardinal-george-pell-amazon-or-no-amazon-the-church-cannot-allow-any-confusion/
Correcting the Synods of Surprises http://www.pagadiandiocese.org/2019/07/29/correcting-the-synods-of-surprises/
What’s the Deal with the Green New Deal? http://www.pagadiandiocese.org/2019/07/29/whats-the-deal-with-the-green-new-deal/
The Church at the Service of the Neo-Pagan Agenda http://www.pagadiandiocese.org/2019/07/28/the-church-at-the-service-of-the-neo-pagan-agenda/
“Politically Correct” Ecology: An Impious and Inhumane Ideology http://www.pagadiandiocese.org/2019/07/28/politically-correct-ecology-an-impious-and-inhumane-ideology/
BISHOP ATHANASIUS SCHNEIDER, CHURCH LEADERS SLAM AMAZON SYNOD AS ‘IDEOLOGICAL’ TOOL: Calls for institution of eucharistic adoration ‘in all of Amazonia’ http://www.pagadiandiocese.org/2019/07/19/bishop-athanasius-schneider-church-leaders-slam-amazon-synod-as-ideological-tool-calls-for-institution-of-eucharistic-adoration-in-all-of-amazonia/
Cardinal Gerhard Müller: Amazon Synod is a ‘pretext for changing the Church’ http://www.pagadiandiocese.org/2019/07/16/cardinal-gerhard-muller-amazon-synod-is-a-pretext-for-changing-the-church/
The Amazon Synod Goes Native: The utopians in our midst dust off Rousseau’s Noble Savage thesis and try to convince us that life in the jungle beats life in the air-conditioned suburbs http://www.pagadiandiocese.org/2019/07/03/the-amazon-synod-goes-native-the-utopians-in-our-midst-dust-off-rousseaus-noble-savage-thesis-and-try-to-convince-us-that-life-in-the-jungle-beats-life-in-the-air-conditioned-suburbs/
PAN-AMAZON REVOLT IS COMING – Bishop Franz-Josef Overbeck: ‘Nothing will be the same’ http://www.pagadiandiocese.org/2019/07/01/pan-amazon-revolt-is-coming-bishop-franz-josef-overbeck-nothing-will-be-the-same/
THE AMAZON SYNOD AND MARRIED PRIESTS: Evil brought into the Church under guise of ‘safe, legal and rare’ http://www.pagadiandiocese.org/2019/03/01/the-amazon-synod-and-married-priests-evil-brought-into-the-church-under-guise-of-safe-legal-and-rare/
FAITHFUL CATHOLICS SLAM PAN-AMAZON SYNOD WORKING DOCUMENT: October Synod of Bishops transforms Church into ‘secular NGO with ecological-social-psychological mandate’ http://www.pagadiandiocese.org/2019/06/27/faithful-catholics-slam-pan-amazon-synod-working-document-october-synod-of-bishops-transforms-church-into-secular-ngo-with-ecological-social-psychological-mandate/
Pope Francis and PanAmazonian Synod Plans Revealed #TnT Commentary http://www.pagadiandiocese.org/2019/06/21/pope-francis-and-panamazonian-synod-plans-revealed-tnt-commentary/
Synod to study ordaining married priests, but only in remote areas of the Amazon http://www.pagadiandiocese.org/2019/06/17/synod-to-study-ordaining-married-priests-but-only-in-remote-areas-of-the-amazon/
THE PAN-AMAZON SYNOD: Discussing environmental issues while the Catholic faith erodes http://www.pagadiandiocese.org/2019/03/11/the-pan-amazon-synod-discussing-environmental-issues-while-the-catholic-faith-erodes/
THE AMAZON SYNOD AND MARRIED PRIESTS: Evil brought into the Church under guise of ‘safe, legal and rare’ http://www.pagadiandiocese.org/2019/03/01/the-amazon-synod-and-married-priests-evil-brought-into-the-church-under-guise-of-safe-legal-and-rare/
BRAZILIAN GOVERNMENT VOICES CONCERNS WITH UPCOMING PAN-AMAZONIAN SYNOD: Government is worried Church synod could be hijacked by ‘left-wing agenda’ http://www.pagadiandiocese.org/2019/02/15/brazilian-government-voices-concerns-with-upcoming-pan-amazonian-synod-government-is-worried-church-synod-could-be-hijacked-by-left-wing-agenda/