Trying to stay up to speed with the news is a task and a half, especially if it needs to be done in any free time available. Hence the relative silence yesterday and the double coverage of the Synod of Bishops today.

On to Day 3 then, which coincided with Wednesday. In the morning the Synod fathers split of in the several working groups, which are divided by language group. First on their agenda was the election of moderators and relators, or presiding prelates and communication officers, a list which was presented at the start of the afternoon session. The list of groups, with their moderators and relators is as follows:

  • Anglicus A: Moderator: Cardinal Wilfrid Napier, Archbishop of Durban, South Africa. Relator: Archbishop Joseph Kurtz, Archbishop of Louisville, United States.
  • Anglicus B: Moderator: Archbishop Diarmuid Martin, Archbishop of Dublin, Ireland. Relator: Archbishop Bernard Longley, Archbishop of Birmingham, United Kingdom.
  • Anglicus C: Moderator: Cardinal Oswald Gracias, Archbishop of Bombay, India. Relator: Archbishop Philip Tartaglia, Archbishop of Glasgow, United Kingdom.
  • Anglicus D: Moderator: Cardinal George Pell, Archbishop of Sydney, Australia. Relator: Bishop Kieran O’Reilly, Bishop of Killaloe, Ireland.
  • Gallicus A: Moderator: Cardinal Jean-Louis Tauran, President of the Pontifical Council for Interreligious Dialogue. Relator: Bishop Dominique Rey, Bishop of Fréjus-Toulon, France.
  • Gallicus B: Moderator: Archbishop Yves Patenôtre, Archbishop of Sens, France. Relator: Archbishop Claude Dagens, Archbishop of Angoulême, France.
  • Germanicus: Moderator: Bishop Ägidius Zsifkovics, Bishop of Eisenstadt, Austria. Relator: Bishop Ladislav Nemet, Bishop of Zrenjanin, Serbia.
  • Hispanicus A: Moderator: Archbishop Carlos Aguiar Retes, Archbishop of Tlalnepantla, Mexico. Relator: Archbishop Ricardo Blázquez Pérez, Archbishop of Valladolid, Spain.
  • Hispanicus B: Moderator: Bishop Julio Terán Dutari, Bishop of Ibarra, Ecuador. Relator: Bishop Santiago Silva Retamales, Auxiliary Bishop of Valparaíso, Chile.
  • Italicus A: Moderator: Cardinal Leonardo Sandri, Prefect of the Congregation for the Oriental Churches. Relator: Archbishop Salvatore Fisichella, President of the Pontifical Council for the Promotion of the New Evangelisation.
  • Italicus B: Moderator: Cardinal Angelo Bagnasco, Archbishop of Genoa, Italy. Relator: Archbishop Bruno Forte, Archbishop of Chieti-Vasto, Italy.
  • Italicus C: Cardinal Fernando Filoni, Prefect of the Congregation for the Evangelisation of Peoples. Relator: Father Renato Salvatore, Superior General of the Clerks Regular of the Ministers of the Sick (Camillians).

In the afternoon, the Synod continued with the interventions of 16 fathers. The first speaker, Cardinal Tauran (pictured at right), said some interesting things about interreligious dialogue, which is, of course, his area of expertise. In that dialogue, he said,

“there is no room for syncretism or relativism! Faced with adepts from other religions with a strong religious identity, it is necessary to present motivated and doctrinally equipped Christians. This makes the new evangelization a priority to form coherent Christians, capable of demonstrating their faith, with simple words and without fear.”

About the situation in Turkey, Bishop Louis Pelâtre, the Vicar Apostolic of Istanbul, had some important words to say about the use of the Internet by the Church, words which are equally valuable for other parts of the world. The bishops said:

“The young generation learns about the faith through the internet. Having practically no access to public radios or televisions, we can however use these private networks used more by the evangelical Protestants than by the Catholics. From this the need for well-prepared and qualified workers for the harvest that awaits us. This specific apostolate cannot be satisfied by good will and improvisation alone.”

The most noted contribution, at least in social media, to this day’s session came from the Anglican Archbishop of Canterbury, Dr. Rowan Williams, pictured at left during his intervention. His theological address focussed on contemplation, and how that needs to be a first step before we present our faithful face to the world:

“To be contemplative as Christ is contemplative is to be open to all the fullness that the Father wishes to pour into our hearts. With our minds made still and ready to receive, with our self-generated fantasies about God and ourselves reduced to silence, we are at last at the point where we may begin to grow. And the face we need to show to our world is the face of a humanity in endless growth towards love, a humanity so delighted and engaged by the glory of what we look towards that we are prepared to embark on a journey without end to find our way more deeply into it, into the heart of the trinitarian life. St Paul speaks (in II Cor 3.18) of how ‘with our unveiled faces reflecting the glory of the Lord’, we are transfigured with a greater and greater radiance. That is the face we seek to show to our fellow-human beings.”

And this, Dr. Williams said, is the goal of that contemplative attitude:

“[I]t is the key to prayer, liturgy, art and ethics, the key to the essence of a renewed humanity that is capable of seeing the world and other subjects in the world with freedom – freedom from self-oriented, acquisitive habits and the distorted understanding that comes from them. To put it boldly, contemplation is the only ultimate answer to the unreal and insane world that our financial systems and our advertising culture and our chaotic and unexamined emotions encourage us to inhabit. To learn contemplative practice is to learn what we need so as to live truthfully and honestly and lovingly. It is a deeply revolutionary matter.”

In that contemplation, we allow ourselves to be transformed by God, to be more and more conformed to His Trinitarian identity. This means that we can’t be bound any longer by our own selfish desires.

“To learn to look to God without regard to my own instant satisfaction, to learn to scrutinise and to relativise the cravings and fantasies that arise in me – this is to allow God to be God, and thus to allow the prayer of Christ, God’s own relation to God, to come alive in me. Invoking the Holy Spirit is a matter of asking the third person of the Trinity to enter my spirit and bring the clarity I need to see where I am in slavery to cravings and fantasies and to give me patience and stillness as God’s light and love penetrate my inner life. Only as this begins to happen will I be delivered from treating the gifts of God as yet another set of things I may acquire to make me happy, or to dominate other people.”

There is more, and I coud just post the entire text here. But that will just make this blog post far too longer, so check the day’s Bulletin for the texts, both of Dr. Williams’ address and the summaries of the other interventions.

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