PRESS CONFERENCE FOR THE PRESENTATION OF
"LINEAMENTA "
XIII THE ORDINARY GENERAL ASSEMBLY OF THE SYNOD BISHOPS
(VATICAN CITY, 7 to 28 October 2012)
House John Paul II to the Holy See Press Office
Friday, March 4, 2011
INTERVENTION OF HE MONS . NIKOLA ETEROVIĆ
Friday, March 4, 2011
INTERVENTION OF HE MONS . NIKOLA ETEROVIĆ
I) Introduction
" As the Father has sent me, so I send you " (Jn 20, 21). With these words Jesus Christ rose again, victorious over sin and death, he sent his disciples to the whole world to proclaim the Good News, after having poured out upon them the Spirit Santo for the forgiveness of sins. This mission is also confirmed by the Synoptic Gospels in their conclusion: " Go into all the world and preach the gospel to every creature ( Mk 16, 15);" I was given all authority in heaven and on earth. Go therefore and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit "(Mt 28, 19). In the name of the Risen Lord " be preached to all nations repentance and forgiveness of sins, beginning at Jerusalem" (Lk 24, 47). The Church, gathered by the Holy Spirit, trying to make this mandate faithfully during his earthly pilgrimage. Forte accompaniment of glorious Lord, who has promised his presence until the end of the world (M t 28, 19), she desires, with renewed enthusiasm to continue this mission even at the present time. For this reason, the Holy Father Benedict XVI , Bishop of Rome and Universal Pastor of the Church, has called for the XIII General Assembly of the Synod of Bishops , which will take place 7 to 28 October 2012 on the theme The new evangelization for the transmission of the Christian faith . According to the Holy Father, who wanted to personally announce the convening of this important ecclesial event in the solemn celebration of the Eucharist Closing of the Special Assembly for the Middle East of the Synod of Bishops, it should be a time of verification of the path, to return with a new impetus to the urgent work of evangelization of the contemporary world.
The decision of the Supreme Pontiff was preceded by two important events. First, according to the proven practice, the Secretary General of the Synod of Bishops called on the Pope's name, the 13 Synods of Eastern Catholic Churches sui iuris , the 113 Episcopal Conferences, the 25 departments of the Roman Curia and Union of Superiors General, to report in writing three issues that could have been taken considered for the Synod's deliberations and that they would have had a significant importance pastoral concern the Church Universal and be suitable for the Synod discussions. Once you have reported the responses of organisms, with which the Synod of Bishops is in institutional collaboration, they were brought to the attention of the Holy Father after being carefully evaluated by the Ordinary Council of the General Secretariat of the Synod of Bishops, composed of 15 members of which 12 are elected at the XII Ordinary General Assembly, held October 5 to 26, 2008, and three appointed by the Supreme Pontiff. In their responses, the majority of Bishops had proposed to the synodal assembly next issue della trasmissione della fede, processo che nei tempi recenti ha conosciuto non poche difficoltà dovute ai grandi cambiamenti di ordine sociale, culturale e religioso.
Il secondo evento che ha influito sulla scelta definitiva dell’argomento sinodale è stata la decisione del Santo Padre di erigere il Pontificio Consiglio per la Promozione della Nuova Evangelizzazione . Tale nuovo Dicastero è stato eretto il 21 settembre 2010, con il motu proprio Ubiqumque et semper del Papa Benedetto XVI . Pertanto, è risultata felice la decisione di Papa Benedetto XVI di inquadrare la menzionata inquietudine pastorale generalizzata sulla trasmissione della fede nella riflessione sulla nuova evangelizzazione che si impone, anche se in modi diversi, in tutta la Chiesa.
II) Procedura sinodale
I Lineamenta che oggi vengono presentati, rappresentano una tappa importante nella preparazione della XIII Assemblea Generale Ordinaria del Sinodo dei Vescovi. Essi sono stati preparati dal Consiglio Ordinario della Segreteria Generale del Sinodo dei Vescovi, con l’aiuto di alcuni esperti. Nella redazione si è tenuto conto delle ragioni con le quali gli organismi interessati hanno motivato la loro proposta dei rispettivi temi sinodali. Una volta pubblicato il Documento con cui il Santo Padre ha eretto il Pontificio Consiglio per la Promozione della Nuova Evangelizzazione , il Consiglio lo ha tenuto in grande considerazione, come pure gli altri interventi del Sommo Pontefice sul tema.
Lo scopo dei Lineamenta è di suscitare la discussione sull’argomento sinodale a livello della Chiesa universale. Per tale motivo, i Lineamenta sono pubblicati in 8 lingue: latino, francese, inglese, italiano, polacco, portoghese, spagnolo e tedesco. La versione elettronica del documento si può trovare nel sito del Sinodo dei Vescovi. Inoltre, ogni capitolo è accompagnato da varie domande precise che dovrebbero facilitate reflection of the particular Churches and their bodies. The Questionnaire consists of 71 questions in all.
The General Secretariat of the Synod of Bishops has arranged for the distribution of the document to interested bodies to enable them to promote reflection in individual countries (dioceses, parishes, congregations, movements, associations, groups of the faithful, etc..) Synthesize their contributions and send the answers to the General Secretariat of the Synod of Bishops by 1 November 2011, the Solemnity of All Saints. The Ordinary Council of the General Secretariat will not fail to study the responses received will be summarized in ' Instrumentum laboris , Working Paper XIII Ordinary General Assembly.
III) Structure Lineamenta
I Lineamenta are divided into three chapters that reflect the theme of the Synod Assembly: 1) time a new evangelization; 2) Proclaiming the Gospel of Jesus Christ , 3) Start the Christian experience. Obviously, there is a Introduction , preceded by a Preface . The paper then concludes with a brief Conclusion .
In the Preface we give some practical ideas about the procedure and significance of the synod Lineamenta . Moreover, it highlights the theoretical distinction between evangelization as a regular business of the Church, the first ad ad gentes, to those who do not know Jesus Christ and the new evangelization which is addressed mainly to those who are away from the Church, baptized people, but not sufficiently evangelized. In the ecclesial practice, the three categories often share the same territory per cui le Chiese locali le devono praticare contemporaneamente, soprattutto a causa del fenomeno della globalizzazione e dello spostamento della popolazione tramite la migrazione e l’immigrazione.
Nell’ Introduzione si sottolinea che la XIII Assise sinodale si situa nel rinnovato impegno dell’evangelizzazione che la Chiesa ha intrapreso in seguito al Concilio Ecumenico Vaticano II. Con tale opera, promossa dai Pontefici Paolo VI , Giovanni Paolo II ed attualmente Benedetto XVI , la Chiesa auspica di vivere la gioia di essere comunità radunata da Gesù Cristo, per lodare Dio Padre, per mezzo dello Spirito, e di riproporre tale gioia those near and far. At the same time, the new evangelization would meet the great challenges of the world in rapid transformation. In this regard, we offer theological and ecclesial reasons for such action.
The reasons proceed from the theological mystery of the Triune God. "The Church proclaims and transmits the faith that mimics the action of God that is communicated to humanity by giving the children, lives in the Trinitarian communion, pours out the Holy Spirit to communicate with humanity" ( Lineamenta, then L 2). Evangelism should be the echo of divine communication. Therefore, the Church founded to spread the Gospel, must let ourselves be molded by the action of the Spirit to be conformed to Christ crucified and risen. She discovers her maternal mission mater Ecclesia, to generate the children to the Lord, namely, the duty to evangelize.
speaking ecclesiological evangelization must be repeated that the nature of the Church as well as all its activities. Therefore, the proclamation of the Gospel is not a matter of communication strategies or selection of priority target, as they could be young people. It covers the Church's ability to configure "as a real community, as a true brotherhood, and not as a body as a machine or business" (L 2). In fact, the whole Church is missionary by its very nature. She exists to evangelize. To accomplish this task properly, the Church begins by being evangelized herself. It is recognized not only as Agent, the fruit of evangelization, convinced that the main actor is God who guides the story through the Spirit of His only Son Jesus Christ. Evangelization, therefore, requires action of discernment. The whole Church is called to listening, understanding, revision and revitalization of its mandate of evangelization, especially in the face of large changes in the contemporary world. In this work, it does not start unprepared. Just think of the Apostolic Exhortations Evangelii nuntiandi and Catechesis tradendae , the result of the General Assembly of 1974 and 1977 that have addressed these issues by offering ways and routes to the Church is still valid.
IV) First Chapter: Time "New Evangelization"
The first chapter describes the birth of the concept of the new evangelization and its spread during the pontificate of Servant of God John Paul II and Pope Benedict XVI . For the first time, John Paul II has used the term June 9, 1979 during the homily at the Shrine of the Holy Cross in Mogila, Poland : "This marks a new evangelization, as if it were a second ad, even though in reality it is always the himself "(L 5). The term also loomed in address to the participants of the Nineteenth Meeting of CELAM, in Port au Prince, Haiti, March 9, 1983 , in which John Paul II stated that it is not a re-evangelization but to "a new evangelization. New in its ardor, its methods, its expressions" (L 5). The background of this concept is found in the Apostolic Evangelii nuntiandi of the Servant of God Paul VI that is often invoked in Lineamenta . While not finding the words already placed, the Evangelii nuntiandi speaks of "a new period of evangelization" (EN 2), a new impetus (EN 2, 5), while the N. 24 of the document is entitled "give rise to a new ministry." Such calls can also be explained by the fact that Karol Wojtyla as archbishop of Krakow, was appointed Rapporteur for the conclusion of the General Synod of 1974 on 'Evangelism in the modern world.
new evangelization is the term many times in the documents of his pontificate and Lineamenta will cite the most significant, with no pretense of making a final review. The Lineamenta would provoke a discussion on the meaning of the concept itself. It is, for example, very much present in the Post-Synodal Exhortation of continental assemblies, celebrated in the preparation of the Great Jubilee of 2000 . In fact, the new evangelization is often taken to mean the dynamic operation, "the effort to renew the Church is called to do to be all’altezza delle sfide che il contesto sociale e culturale odierno pone alla fede cristiana" ( L 5 ). Tali sfide sono indicate con 6 scenari che negli ultimi decenni interpellano la Chiesa ed esigono una adeguata risposta affinché anch’essi diventino luoghi di testimonianza dei cristiani che sono chiamati a trasformarli con l’annuncio del Vangelo.
1) Lo scenario della secolarizzazione occupa il primo posto e ad esso è dedicato ampio spazio. Interessa principalmente il mondo occidentale, ma da esso si diffonde nel mondo intero. Anche se talvolta adopera toni anticristiani e antireligiosi, la secolarizzazione ha assunto perlopiù un tono dimesso che invaded the everyday lives of people, developing a mentality in which God is effectively absent. This is the culture of relativism with serious anthropological implications that also affect the life of the Church.
On the other hand, in addition to secularization, there is a worldwide religious revival. Unfortunately, many positive aspects of the search for God and the rediscovery of the sacred in many religions, "are obscured by the phenomena of fundamentalism who very often manipulates religion to justify violence and even terrorism" (L 6).
2) The second scenario is shown migration who is editing "The ethnic geography of our cities, our nations and our continent" (L 6). It has various causes and is connected with the phenomenon of globalization, which has positive aspects but also problematic, and hence requires a demanding task of discernment.
3) The media, the information revolution, is one of the great challenges of the Church. The media and digital culture brings with it many benefits but also risks the end point might be that "which is called the culture of the ephemeral, the immediate, appearance, or a society incapable of memory and futuro" ( L 5 ).
4) L’evangelizzazione della Chiesa è segnata anche dallo scenario economico , dalla crisi economica, dai crescenti squilibri tra Nord e Sud del mondo, "nell’accesso e nella distribuzione delle risorse, come anche nel danno al creato" ( L 6 ).
5) La ricerca scientifica e tecnologica è un altro scenario che interpella l’azione evangelizzatrice della Chiesa. La scienza e la tecnica, infatti, rischiano di diventare i nuovi idoli del presente, una nuova religione, favorendo "nuove forme di gnosi, che assumono la tecnica as a form of wisdom, in search of a magical organization that functions as a knowledge of life and the direction (L 6). Furthermore, we are witnessing the birth of new religions that address the religious practices for therapeutic purposes, promising prosperity and Instant gratification.
6) should be taken into consideration the political scenario , the momentous changes of recent decades: the collapse of communist ideology and the end of the division of the Western world into two blocs, which favored religious freedom and the reorganization of local churches. Also, you are creating a new world situation with political, economic and religiosi, come il mondo asiatico ed islamico.
Di fronte a questi nuovi scenari i cristiani oltre a fare un’opera di discernimento, sono chiamati a portare la domanda su Dio all’interno di essi, illuminandoli con la luce del Vangelo e portandovi la propria testimonianza. In tale nuovo contesto essi sono chiamati a dare sapore evangelico ai grandi valori della pace, della giustizia, dello sviluppo, della liberazione dei popoli, del rispetto dei diritti umani e dei popoli, soprattutto delle minoranze, come pure della salvaguardia del creato e del futuro del nostro pianeta. Si tratta della martyria cristiana nel mondo di oggi. Tale compito offre grandi possibilità al dialogo ecumenico with members of other Churches and ecclesial communities. Therefore, the new evangelization should answer the question of spirituality in today's world that even comes up with renewed vigor. In this context can be of great help interfaith dialogue with non-Christian denominations, especially with the great Eastern religions.
Faced with these challenges, the Church should find new expressions of evangelization, suitable to the social contexts and cultures present in great change. Retaining its nature missionary, the Church should maintain its popular dimension, home, even in contexts of minority or discrimination. It is Call to widen their horizons, to push the boundaries as "the new evangelization is the opposite of self and of the withdrawal into self, the mentality of the status quo and design for pastoral considers sufficient to continue doing what has always done "(L 6).
V) Chapter Two: Proclaiming the Gospel of Jesus Christ
The purpose of evangelization, and a fortiori of the new evangelization is the proclamation of the Gospel and the transmission of faith. The Gospel is not intended as a book or a dottrina, bensì come una persona: Gesù Cristo, Parola definitiva di Dio che si è fatta uomo. I cristiani sono invitati a stabilire un rapporto personale con il Signore Gesù, nella comunità dei fedeli, nella Chiesa. Egli ci porta al Padre per mezzo dello Spirito Santo. "L’obiettivo della trasmissione della fede è dunque la realizzazione di questo incontro con Gesù Cristo, nello Spirito, per giungere a fare esperienza del Padre suo e nostro" ( L 11 ).
La Chiesa trasmette la fede che essa stessa vive e che forma il suo annuncio, la sua testimonianza e la sua carità. La trasmissione della fede come incontro dei fedeli con Gesù Cristo, è guidata dallo Spirito Santo e si attua mediante la Sacra Scrittura e la Tradizione viva della Chiesa. La Chiesa, continuamente rigenerata dallo Spirito, è il Corpo di Cristo, la cui espressione per eccellenza consiste nella celebrazione del sacramento dell’Eucaristia. A tali fondamenti della Chiesa, l’Eucaristia e la Parola di Dio, si sono dedicate le ultime due Assemblee Generali Ordinarie del Sinodo dei Vescovi, rispettivamente nel 2005 e nel 2008.
La trasmissione della fede avviene tramite la preghiera, che è la fede in atto. La liturgia ne è il luogo privilegiato, con un ruolo pedagogico insostituibile, "nel quale il soggetto educante è Dio stesso e il vero educatore alla preghiera è lo Spirito Santo" ( L 14 ).
Sulla trasmissione della fede la Chiesa ha già riflettuto nel Sinodo su La catechesi nel nostro tempo , che ha avuto luogo nel 1977. I risultati dei lavori sinodali sono stati presentati nell’Esortazione Apostolica Catechesi tradendae , documento pubblicato nel 1979, assai citato nei presenti Lineamenta . Inoltre, i Lineamenta fanno abbondante riferimento al Direttorio Generale per la Catechesi , pubblicato dalla Congregazione del Clero nel 1997. Riprendendone gli argomenti principali, i Lineamenta try to apply them to current social and ecclesial situation. The Catechesis tradendae presented within pedagogy of faith, which includes two key instruments for the transmission of faith, the catechesis and the catechumenate. Catechesis is understood as "the process of transmission of the Gospel, as well as the Christian community has received it, understands it, celebrates it, lives and communities" (L 14). The baptismal catechumenate, that is, "whereby the training of adult convert to the faith is brought to the baptismal confession of faith during the Easter Vigil" ( General Directory for Catechesis 59, cf. L 14), should inspire other forms of catechesis regarding both the objectives and dynamism.
In the past decades, local churches have been lavished in this field. Just think of the number of Christians, priests, religious and lay catechists, families and communities, groups and movements, which have engaged in a spontaneous and free in announcing and transmitting the faith. However, "the cultural climate and the situation of fatigue in which there are several Christian communities are likely to make the weak capacity of announcement, testimony and faith education of our Local churches "(L 15).
This situation requires a new momentum, a renewed zeal, Holy Ghost, with joy and fervor to revive the Good News. It is the task of the whole Church and all its members. It becomes even more urgent, given the challenges of contemporary society.
Christians today are called to account for the hope that is in them (cf. 1 Pt 3, 15) with a new style of communities and individuals answering "'with gentleness and respect, with a clear conscience' (1 Pt 3, 16), with that gentle power that viene dall’unione con Cristo nello Spirito e con quella determinazione di chi sa di avere come meta l’incontro con Dio Padre, nel suo Regno" ( L 16 ). La testimonianza cristiana deve essere privata e pubblica, abbracciare il pensiero e l’azione, la vita interna delle comunità cristiane e il loro slancio missionario, la loro azione educativa, l’attività caritativa, la loro presenza nella società contemporanea, per comunicarle il dono della speranza cristiana. "Il frutto di tutto il processo di trasmissione della fede è l’edificazione della Chiesa come comunità dei testimoni del Vangelo" ( L 17 ). Per poterlo fare secondo la volontà the Lord Jesus, the Church "needs to be evangelized, if she wishes to retain freshness, vigor and strength to preach the Gospel" EN 46; L 17). The Lineamenta want to help local churches to reflect on the positive aspects but also mentioned the challenges and difficulties in transmitting the faith.
VI) Chapter Three: Start the Christian experience
The third chapter proposes a reflection on the faith of the Church to introduce and, in particular, the 'initiation Christian : Baptism, Confirmation and Eucharist. They are perceived "as the stages of a journey to build adult Christian life in an organic way of initiation into the faith" (L 18). Christian Reflection on initiation have made a promising development in recent decades, but has also opened the discussion on various aspects to be explored. Thanks to the contribution of the young Churches, in the process of introduction to the faith often takes as its model the adult and the child. Moreover, it was given back to the importance of the sacrament of baptism, taking the structure of the ancient catechumenate to promote a celebration more conscious and therefore more able to guarantee the life of the baptized Christian. In the case of infant baptism, we try to involve parents and the community. It also makes use of mystagogy to ensure approaches to Christian initiation that continue even after the administration of the sacrament.
The practice of ecclesial communities, however, has raised several issues, including the Lineamenta mention the following.
In reviewing the administration of the sacraments of Christian initiation, there was the problem of order of the sacraments, especially of Confirmation. In this regard, in the Church there are a variety Traditions and rituals. With regard to the order of the sacraments of initiation of adults, the customs of the East coincide with those of the West. The difference relates to the administration of Confirmation to young people. Finding a shared location of the sacrament of Confirmation, it remains a challenge for the Church to which we must reflect. Moreover, the Holy Father Benedict XVI has already mentioned this issue Post-Synodal Apostolic Exhortation Sacramentum Caritatis (No. 18). also need to give new energy to the size and content of Christian mystagogical. It is not enough to delegate the faith education where the teaching of religion in schools, since it is the Church's mission to proclaim the Gospel and to the faith, especially young people and teenagers through the catechumenate and catechesis.
In the face of current challenges, the new evangelization should allow the faithful to overcome fears and to place greater trust in the Holy Spirit who guides the Church in history, to perceive with greater clarity and understanding places the most appropriate ways through which to pose the question of God at the center of life of people today, catching their expectations and anxieties. In this work it is essential that catechesis for those who have already received the first proclamation of the Gospel and believe in God as revealed by the Lord Jesus Catechesis matures converted it teaches the believer to faith, by inserting it in the Church, the Christian community.
initiation is strongly linked to education in the faith which the Church has as its service to humanity and the world. In today's society, all educational activity is very difficult to the point that the Holy Father Benedict XVI discussed educational emergency. Becomes increasingly difficult to pass on to future generations the basic values \u200b\u200band correct behavior. The experience in particular parents, but also educational institutions and, in particular, school. This difficulty is a consequence of widespread relativism which does lack the light of truth. In this context, the Church's involvement in the faith is more than ever to release a valuable contribution to society from the educational crisis. The Church has on a great tradition of schools, educational institutions, educational resources, specialists, various religious orders of men and women, offering a significant presence in schools and education. After a proper discernment of this fact, also subject to change meanings in social and cultural transformations, the Church can bring to society as a gift its educational tradition, finding its place in public space raises anew the question of God, the foundation of all Christian education.
It could be argued that the aim of education of the Church is called ecology of the human person, in the words of Pope Benedict XVI (cf. Caritas in Veritate 51, L 21) , which is one with the human ecology and the environment. The new evangelization is also called to take care of the cultural and educational advancement of the Church. However, it needs more witnesses than teachers. "Any plan to 'new evangelization ', any plans to register and transmission of the faith can not ignore this need: men and women who by their way of life give strength to the commitment evangelist living "(L 22). The current educational emergency raises the question of educators who know how to be credible witnesses to the values \u200b\u200bon which we can establish the existence and the personal project of human society for which it is worthwhile endeavors. In Lineamenta are some illustrious witnesses of history of the Church, in education, beginning with St. Paul, St. Patrick, St. Boniface, St. Francis Xavier Saints Cyril and Methodius, St. Turibio by Mongrovejo, St. Damien de Veuster, Blessed Mother Teresa of Calcutta. Thank God, their number could be much longer. Their example serves to emphasize that the new evangelization is primarily a spiritual task of Christians who are pursuing holiness. This path requires the grace of God and requires education, effort, perseverance, prayer. Witnesses understood in this way will use a language comprehensible to modern man, preaching especially with the example of a life fully dedicated to God and neighbor.
VII) Conclusion
In the conclusive, the Lineamenta recover some of the descriptions of the "new evangelization", without claiming to offer a precise and exhaustive definition, but to facilitate reflection on this theme.
Again, the foundation of the new evangelization is the Holy Spirit that the risen Lord has poured out upon the disciples at Pentecost. In their midst, in the Cenacle of Jerusalem, was also present Mary, Mother of Jesus and our Mother . "Full of grace," She is the icon of the Church, the Mother who accompanies the evangelization during his two thousand year history. The new evangelization should be a new Upper Room, a place where under the grace of the Holy Spirit the Church will find not a new Gospel, but "an adequate response to the signs of the times, the needs of individuals and peoples today, the new scenarios which represent the culture through which we tell our identity and finding meaning in our lives "(L 23).
The new evangelization in Christians should turn the momentum of the origins, a new sense of mission that involves all members of the People of God, "a new apostolic zeal to be lived as the everyday commitment of Christian communities and groups" (John Paul II, Novo Millennium ineunte 40; L 24).
us pray to the Lord through the Blessed Virgin Mary, Star of the New Evangelization , that the next Synod Assembly will help the Church to reinvigorate the work of evangelization, proclaiming joy to those near and far the Gospel of Jesus Christ, "the power of God for salvation to everyone who believes" (Rom. 1, 16).
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INTERVENTION OF MONS. LUCKY SECURITY
Eucharist, the Word of God, New Evangelization
When we think about the truths of faith, one of the criteria most fertile is to consider the individual truths included in a single hermeneutic horizon, that is not only suitable for static content, but that offers the opportunity of a big picture, where those individuals may offer the look in a significant structural relationship with all others, while respecting the dynamic of God's revelation that has spread in time and space in different ways and degrees.
This correlation integral and cohesive call analogy of faith, as a discourse of connection and reciprocity. Thus the doctrine of faith leads to the understanding of faith through the analogy of faith.
This we can tell the truth to help interpret other groups of derivatives, as may be the same church structures or bodies of communion that form the one Body of the Lord is the Church.
In this perspective we can ask: is there an analogy Synod? A clue to the answer we find in the same name, synodos , which indicates the path of communion, but the culmination of the research would be a possible detection of reciprocity among the 23 different meetings held so far and their respective themes.
A second element concerns the correlation synods of the millennium, how can we call the continental synods, that the prophecy of the Blessed John Paul II resolved within sight of the transition era, they have a uniform, say, geography, further reflected in the very name of the Post-Synodal Exhortation, which present even in ' incipit a common affinity bending and pastoral care.
analogy synods can find a dynamism that is one of the steps in a unified manner, not only for legal reasons based on the only regulation that articulates time and manner of work, but also a kind special synod a company that makes the other through the uniqueness of the nature, purposes and methods of ecclesial communion.
It should be noted, therefore, a circular, which sets an assembly in close relationship with the other, each retaining a separate identity for protagonists, for themes, for the times. And it is precisely because of what the synods are not concentric, as their is a circular open due to the responsibility of the synod to the signs of the times, with the discernment and the dynamism of the Church, her faith and works of faith and pastoral charity.
You might find an analogy between the themes of the Synod?
This is exactly the point we want to illustrate that on this occasion. In Lineamenta that today we can reveal not just publish thematic affinities, for example, with the last ordinary general meetings of the Synod of Bishops, but also a great track for access to the analogy of the Synod doctrine emerged in the institution as such?
For now let us just compare the last two ordinary general meetings of the Synod of Bishops, after which His Holiness Pope Benedict XVI issued the Apostolic Exhortation Sacramentum Caritatis two of 22 February 2007 and Verbum Domini, 30 September 2010.
In
Lineamenta that we've got the two exhortations are cited not only verbally, but the arguments will happen with substantial and constant references to the mystery of the Eucharist and the Word, such as source and object of the new evangelization.
The Transmission of Faith, understood as an encounter with Christ, is brought about by the Holy Scriptures and the living Tradition of the Church, under the guidance of the Holy Spirit. Thus the Church is constantly being regenerated by the Spirit. In this way, the encounter with Christ in his body finds its full expression in the celebration of the Eucharist. The centrality of this transmission function della fede è stata riletta ed evidenziata nelle ultime due Assemblee sinodali sull’Eucaristia e in particolare in quella dedicata alla Parola di Dio nella vita e nella missione della Chiesa. In queste due Assemblee la Chiesa è stata invitata a riflettere e a riprendere piena coscienza della dinamica profonda che ne sostiene l’identità: la Chiesa trasmette la fede che essa stessa vive, celebra, professa, testimonia ( n. 13 ).
Lo Spirito raccoglie i credenti attorno alle comunità che vivono in modo fervente la loro fede, nutrendosi dell’ascolto della parola degli Apostoli e dell’Eucaristia, e spendendo la loro vita nell’annuncio del Regno di Dio. La predicazione the Gospel of Christ gathers together the faithful for the celebration of the mystery of the Lord's Supper, "that through the flesh and blood of the Lord strengthens the entire fraternity of the body" (n. 15 ).
must mature within the people of God a greater awareness of the role of the Word of God, his power of God's revealing to humanity, of his plan of salvation. There is a need for greater care of the proclamation of the Word of God in our liturgical assemblies with greater conviction and dedication to the task of preaching. Need attention more aware and more confident in the role that trust the Word of God can carry out the mission of the Church, both in the specific time of announcing the message of salvation in the most reflective of listening and dialogue with the cultures ( No. 13).
Finally, in paragraph Lineamenta 3 we read that "the Church does not arrive, however, unprepared to face this challenge with it has already been measured in the Assemblies of the Synod of Bishops devoted specifically to the theme of the ad and the transmission of faith, as the apostolic exhortations that close - Evangelii nuntiandi [of 1974] and Catechesis tradendae [of 1977] - testify. The Church has lived in these two events a significant moment of revision and revitalization of its mandate of evangelization. "
So today, the Church turns to look at the synod linking up with the times of the origins of the synod itself, covering a wide span of time is not easy for reminiscence or nostalgia or for commemoration, but the inherent prerogative of similarity which exists dynamism within the Synod and the Church as such in the structure, which is based on an organic truth of his faith, his ministry, its present, its future.
fact, the Church finds its identity in the act originario del suo fondatore, che al tempo stesso è Colui che annuncia e colui che è annunciato. Come nella Chiesa, nel Sinodo vige una analogia della verità cristologica dell’annuncio del Vangelo che è proclamato e allo stesso tempo proclama se stesso in forza della sua insita grazia di autorappresentazione. La originale novità della evangelizzazione risiede nella persona di Gesù Cristo.
Insegnando nella sinagoga della sua città, Cafarnao, Gesù provocò lo stupore e le domande degli ascoltatori: «Tutti furono presi da timore, tanto che si chiedevano a vicenda: "Che è mai questo? Un insegnamento nuovo, dato con autorità"» ( Mc 1, 27).
from this new orientation and draw strength to proclaim the Gospel and the new evangelization, the Church intends to play today with renewed enthusiasm and new energy.
In reality they are new words in Jesus because He is the novelty in its humanity, and even in the glory that is his as Lord (cf. Phil 2, 11; Rev. 21, 5) . His Gospel is the news that fulfills the time (cf. Gal 4, 4), the Law and the Prophets (cf. Mt 5, 17), ushering in the new covenant (cf. 2 Cor 3, 6), bringing new life (Cf. Rom 6, 4).
Marco, alone among the evangelists, defines its written in the words of real news: "The Gospel of Jesus Christ, Son of God" (Mk 1, 1), as a unit of mutual belonging. The gospel, the Word is Him, Jesus of Nazareth (in the second volume ... we are waiting).
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