VATICAN CITY, DEC.
1, 2008 (
Zenit.org).-
Here is the primary
conclusion of the
first Latin
American-Caribbean
conference on
ministry on the
streets, which took
place in Colombia in
October. The
Pontifical Council
for Migrants and
Travelers made
public today the
final document of
the convention.
* * *
I - The Event
The First Latin
American Meeting for
the Pastoral Care of
the Road/Street,
held in Bogotá,
(Colombia) between
19th – 24th October
2008, was organized
by the Pontifical
Council for the
Pastoral Care of
Migrants and
Itinerant People
together with the
Section of CELAM for
Human Mobility. It
was attended by the
Secretary of the
aforementioned
Pontifical Council
and two Officials of
the Dicastery, four
bishops, various
priests, religious
and lay people from
11 countries
(Argentina, The
Bahamas, Brazil,
Chile, Colombia,
Costa Rica, Ecuador,
Mexico, Panama, Peru
and Italy). There
were also
contributions from
The Philippines,
Germany and Myanmar
(three experts who
at the last minute
were unable to
attend). The Meeting
took as its theme
"'Jesus himself came
up and walked by
their side' (Luke
24:15). The Pastoral
Care of the
Road/Street: A walk
together".
The Congress was
structured over four
main days, each
dedicated to a
particular area of
pastoral concern
undertaken by the
sector of the
Pontifical Council
responsible for that
of the road/street,
areas reflected in
the publication of
the "Guidelines for
the Pastoral Care of
the Road/Street" (GPCR-S).
Each day began with
the celebration of
the Eucharist and
finished with
communal prayer.
Group work, in four
separate units, was
also undertaken on a
daily basis
reflecting on the
various conferences
and interventions of
the day.
The First Day began
with welcoming
addresses given by
Archbishop Agostino
Marchetto, Secretary
of the Pontifical
Council and Bishop
Víctor Sánchez
Espinosa, Secretary
General of CELAM.
There followed next
the 'Presentation of
the Meeting' by
Archbishop Marchetto,
after which personal
presentations of the
participants
illustrated their
pastoral commitment.
The afternoon was
dedicated to the
theme "The Pastoral
care of users of the
road and railways,
with the conference
Charity and service
to users of the road
and railways" given
by Rev. Fr. Marian
Litewka, a member of
team for the
pastoral care of the
road, Brazil. This
was followed by a
Round Table under
the theme "The Word
of God illumines the
road" (GPCR-S:10).
Evangelisation and
Education in the
environment of the
road and railway."
In his absence, a
paper was read on
behalf of Rev. Msgr.
Wolfgang Miehle,
National Director
for the Pastoral
Care of Migrants of
the Germany
Episcopal
Conference. Other
interventions were
made by Rev. Sr.
Teresinha Monteiro,
MSCS, Executive
Secretary of the
Metropolitan
Pastoral Care in
Bogotá, Colombia,
and Mr. Hugo Leal,
Federal Deputy,
Brazil.
The Second Day was
dedicated to the
theme "'We cannot
remain indifferent'…
(GPCR-S:86). The
Pastoral ministry
for the liberation
of Women of the
Street". This opened
with the conference
"Prostitution and
the trafficking of
human beings: new
forms of slavery"
given by Rev. Fr.
Algacir Munhak SC,
Vice-President of
INCAMI, Chile. It
was followed by a
Round Table on the
theme "'The
encounter with Jesus
Christ, the Good
Samaritan and
Saviour'
(GPCR-S:113). A
pastoral care for
the redemption and
liberation of women
of the street".
Interventions were
made by Rev. Sr.
Magdalena Gomez
Molina, Coordinator
of the Network
'TAMAR', and Mr.
Francisco Javier
García Aten,
National Coordinator
of the Trafficking
Project, Mexico. A
paper by Sr. Rebecca
Kay Thi Oo, a Social
Worker in Myanmar,
was read in her
absence. During the
afternoon the
conference "A
commitment for the
reintegration of
women of the
street", was given
by Rev. Sr. Eugenia
Bonetti ISMC, the
Official responsible
for the
anti-trafficking of
women and minors of
the National USMI –
Rome. The afternoon
was graced by a
visit from the
Archbishop of
Bogotá, Cardinal
Pedro Rubiano Sáenz,
who offered words of
encouragement and
prayer.
The Third Day took
as its theme "'From
the pastoral care of
waiting to the
pastoral care of
meeting'
(GPCR-S:133). The
pastoral care of
street children".
The morning began
with an intervention
by Ms. Maria Augusta
Machado Dib,
Vice-president of 'Marginalised
Women'- Brazil,
after which was the
conference "The
pastoral care of
street children in
Latin America and
the Caribbean" given
by Rev. Fr.
Francisco Pereira
Ochagavía, Pastoral
Director of the
Corporation 'María
Ayuda', Chile. A
Round Table entitled
"Changing track….
(GPCR-S:137). The
challenge and
dynamic for the
possible
reintegration of
street children into
the family unit"
followed.
Interventions were
made by Mr. Andrea
Franzini,
Coordinator for the
pastoral care of
infants for the
National Episcopal
Conference of Brazil
(Northern Region,
Amazonia) and Rev.
Fr. Benicio Enrique
Montes Posada,
Vice-President of
the Foundation "Let
the Children Live!",
Colombia, and Ms.
Deise Sua, Member of
the team for the
national
coordination of the
pastoral care of
young infants,
Bogotá, Colombia.
The afternoon
conference was
entitled "A pastoral
care of welcome in
favour of street
children". This
paper by Rev. Fr.
Shay Cullen SSCME,
President of the "PREDA
Foundation Inc.",
The Philippines, was
read in his absence.
The Fourth Day had
as its theme "'Also
the poor evangelise
us' (GPCR-S:163).
The pastoral care of
the homeless and
cardboard
gatherers". This
began with a
conference on "The
pastoral care of the
homeless and of
cardboard gatherers
in Latin America and
the Caribbean" given
by Rev. Sr. Maria
Cristina Bove
Roletti, National
Co-ordinator for the
Pastoral Care of
Street People,
Brazil. The Round
Table was on "'A
better future'
(GPCR-S:147). Good
practice and
collaboration in the
pastoral care of the
homeless and
cardboard
gatherers".
Interventions were
made by Ms. Luz
Maria Rodriguez
Moreno Mathey, Peru,
Bishop Rubén Oscar
Frassia, President
of the Episcopal
Commission for
Migration and
Tourism, Argentina,
and Rev. Sr. Nohemy
Sánchez Castro, from
the Daughters of St.
Vincent de Paul,
Colombia. During
this final
intervention four
testimonies were
heard from those who
had been
beneficiaries of
this pastoral care.
In the afternoon, a
further conference
on the title "Types
of solidarity and
apostolic engagement
with the homeless
and cardboard
gatherers" was given
by Rev. Fr. Agustín
Moreira SJ, Chaplain
General of "Hogar de
Cristo", Chile.
The Fifth Day under
the theme "At the
end of this
wandering along the
various pathways of
the pastoral care of
the road…"
(GPCR-S:165) brought
the Congress to a
conclusion with a
debate and approval
of final proposals
together with thanks
and observations.
The positive
atmosphere of the
encounter together
was able to affirm
this particular
apostolate, and the
sharing of
experience, practice
and aspirations,
together with
methodologies and
objectives, are
summarized in the
following
Conclusions and
Recommendations.
II - Conclusions
1. The Second
Ecumenical Vatican
Council bears
witness to the
permanent duty of
the Church to
recognise the "signs
of the times" in the
light of the spirit
of the Gospel.
Consequently, in the
situations that were
examined and
reflected upon and
through the sharing
of experiences,
there was a call to
live as missionary
disciples of Jesus
Christ and to invite
others to do
likewise, so that,
by believing in Him,
our peoples may have
life in
abundance.[1]
Nowadays more than
ever, personal
conversion, which
will always be
necessary, should be
linked to pastoral
conversion so that
we may respond, as a
Church, to these new
situations, with
their challenges and
pains.
2. Thus many of
these situations
come within the
universal category
of the
interpretation of
reality, of world
history, as memoria
passionis, memory of
the passion of
humanity. For us
this should also be
considered as
memoria
ressurrectionis,
memory of the
resurrection. For
Christians, nothing
that is human is
alien, so that no
human suffering
leaves Christians
indifferent. We
could go so far as
to say that there is
a certain
"authority" in those
who suffer, which we
should take into
account. In any
case, the memory of
the passion should
arouse compassion in
Christians, in the
dynamics of the
resurrection,
sustained by the
Celebration of the
Eucharist, in which
we set forth the
memory of the
passion and
resurrection of the
Lord Jesus, the
first amongst many
brothers and
sisters.
3. These
considerations are
in line with the
great event of
Aparecida, whose
final document also
presents new aspects
of poverty in Latin
America,[2]
reflecting the
passion of different
categories of people
who have need of a
word of
encouragement and
hope, as well as of
our action. Given
this situation, the
Bishops of Latin
America invite all
to be missionaries
and messengers of
the Good News. This
is why we should be
sent, although no
one may be so
without having first
experienced an
encounter with the
Lord. Saint Paul, a
migrant and Apostle
of the Gentiles,
also inspires us in
this mission.[3]
4. Structures and
organisations, as
well as the
ecclesial lifestyle,
should always
reflect the simple
face of Latin
America in order to
facilitate coming
nearer to the
disinherited, native
people, migrants and
the displaced,
workers, the
excluded, the sick,
and in general, to
those who suffer,
namely everyone who
comprises the
objective of our
preferential
option.[4]
The Pastoral Care of
Road Users
5. The Church wishes
to be where people
are and live, with
their situations,
difficulties, joys
and suffering.
Therefore – with
creativity, daring
and enthusiasm – the
pastoral actions of
the Church deal with
the world of road
users, especially
those whose jobs
distance them from
their homes and
families, but also
from the regular
local care of their
parishes. Jesus
revealed himself to
us as the Way and
the Life (cf. John
14:6) and whoever
meets him on the
road knows that he
or she is not alone,
and must be
responsible for the
lives of others. We
must respect life,
because other road
users, even though
they are not known
to us, are our
brothers and
sisters, regardless
of their religious
beliefs.[5]
6. The road and the
street are an arena
for the Church's
pastoral action.
Many of those whose
work is carried out
on the road have
religious faith.
Many of them are
baptized and are
open to heed the
Word of God. Many
silently experience
the tragedy of
solitude and
distance from their
families, but the
road also brings
people together and
facilitates
dialogue, giving
rise to socialising
and personal
enrichment.[6] It is
a place where Christ
may still be met,
where his words and
life may be
proclaimed through
gestures and
actions, and where
the Church, with its
various apostolic
actions, may
transmit the Grace
of God.[7]
7. In Latin America
pastoral care
services for road
users are quite
substantial, but
insufficient.
Pastoral reception
in road transport
stations, road
safety and accident
prevention
campaigns, chapel
vans and the
celebration of the
sacraments of the
Eucharist and
Reconciliation in
lay-bys and service
stations are
creative practices
that should be
replicated in
various countries of
Latin America.
Moreover, this
requires personal
mysticism and
specific tools that
facilitate
implementation of
such a special
pastoral care.
8. In any case,
given the expansion
of the transport of
goods and people,
the number of lorry
drivers and carriers
on the roads is
increasing.
Likewise, as a
result of ever
keener global
competition, the
pressure on their
living and working
conditions will also
intensify. The
variability,
instability,
insecurity and
danger then affect
the lives of lorry
drivers, who in a
certain sense, also
represent the people
of God on a
pilgrimage towards
definitive communion
with the Lord.
9. Due to its
natural and
thousand-year-old
vocation to guide
travelling humanity,
the Church has a
great impact on
shaping people's
awareness and a
great capacity for
dialogue with the
various sectors of
society. Therefore,
in the world of the
road it finds a
suitable space for
carrying out its
Teaching in favour
of life and for the
prevention of
situations that
cause the death of
hundreds of
thousands of people
every year, and for
developing a genuine
"road ethics".[8]
10. The apostleship
of the road enables
Christ to walk with
those who find
themselves there
(cf. Luke 24;15), so
that strangers and
the unloved may be
reached where the
face of Jesus has
been darkened by
poverty and sin. He
gives each one of us
the special task to
represent his face
to others.
Pastoral Care for
the Liberation of
Women of the Street
11. It was
considered that the
situation of women
who are victims of
prostitution
demonstrates the
seriousness of the
phenomenon, as does
the tragedy of their
being taken prisoner
by criminal
networks, on the
street, and held and
enslaved without the
slightest
possibility of
defence. This
situation is an
appeal to undertake
this important
apostleship, as "the
encounter with Jesus
Christ, Good
Samaritan and
Saviour, is a
decisive factor of
liberation and
redemption,
including for the
victims of
prostitution".[9]
12. People
trafficking,
especially of women,
minors and children,
has turned into a
powerful global
industry, the
world's third most
lucrative criminal
activity after arms
trading and drug
dealing. It consists
of powerful networks
that operate in
countries of origin,
of transit and/or of
destination.
13. Prostitution is
not a new
phenomenon. However,
what is new is that
it has been turned
into a complex
worldwide business
that takes advantage
of the poverty and
vulnerability of its
victims, who have
become the slaves of
the 21st century.
Deceived and thrown
onto the streets,
they are a living
example of the
unfair
discrimination
against them,
imposed by a
consumerist society.
14. There are many
current difficulties
hindering the
recognition that
people trafficking
for the purposes of
sexual exploitation
is a crime. These
include a certain
lack of visibility
of the phenomenon,
deriving from an
attitude that denies
that people involved
in prostitution are
also victims.
15. It is vital that
sexual exploitation
and people
trafficking be
recognised as acts
of violence,
especially against
women, minors and
children. As such,
they are an offence
against the dignity
of the person and a
serious violation of
basic human rights.
Church Teaching has
also condemned the
various forms of
exploitation of
persons, who are so
often turned into
the object of
trafficking and
exploitation by
criminal gangs,[10]
which do not even
exempt children.[11]
16. The Instruction
Erga Migrantes
Caritas Christi[12]
reminds us that
migration is a
structural element
of a globalized
world, and the
feminisation of
migration goes hand
in hand with this
phenomenon. On the
other hand,
feminisation with
regard to human
rights has yet to be
investigated in
depth.
17. In terms of
causes, many factors
contribute to people
trafficking for the
purposes of sexual
exploitation. Many
of the victims come
from dysfunctional
homes and, in
seeking to escape
from their
situation, become an
easy prey for the
criminal recruiters.
The number of women
and men of the
street has increased
considerably
throughout the
world, for economic,
social and cultural
reasons.
18. Regarding this
pastoral care, the
work carried out by
religious
congregations is
extremely positive.
However, the
intervention of the
Church and by
governmental bodies
has so far been
inadequate and
insufficient to
achieve better
results. In general,
Church ministers
seem lacking in a
deeper conviction to
support this
specific pastoral
care.
The Pastoral Care of
Street Children
19. Obviously,
greater awareness of
the seriousness of
the problem
regarding children
and adolescents who
live in the street
is needed, with a
more systematic
commitment to deal
with it, including
in the ecclesial
sphere.[13] The
pastoral
accompaniment of
street children is a
colossal and
beautiful task that
calls on us to bear
witness to the light
of Christ in the
midst of so much
darkness.[14]
20. It is painful to
see the situation of
poverty and violence
within the family
and abuse that a
large number of
children undergo,
and it is impossible
to remain
indifferent in the
face of so much
suffering.[15] The
increasing number of
family break-ups and
situations of
tension between
parents, amongst
other problems, lead
many children to be
uprooted from their
normal lives and
consequently become
disorientated. This
causes an enormous
number of victims,
who in some cases
are obliged to
endure the most
terrible
slavery.[16]
21. It is important
to distinguish
between children
"in" the street and
those "of" the
street, with the
distinction between
the two groups
deriving from their
family situation.
The former, who
constitute the
majority, spend most
of the day in the
street, maybe
carrying out some
kind of work, and
maintain contact
with their families.
Children "of" the
street, however, are
homeless and have no
family ties.
22. Children who are
rejected by their
families are more
likely to flee to
the streets, easily
become victims of
drug trafficking and
criminal
organizations and
may even end up in
prison. Prison is no
place for children,
yet, as well as
existing, in some
places it is often
closed to the
Church's
professionals and
pastoral agents.
Many imprisoned
children lose their
self-esteem and
awareness of their
dignity, including
their will to live,
if they are not
saved and helped in
time.
23. Despite this
bleak picture, it
should be borne in
mind that in various
countries of Latin
America important
activities for
attending to,
promoting and
defending the rights
of young people,
adolescents and
street children have
been developed.
There are campaigns
for
awareness-raising,
the promotion of
adoption, the
prevention of child
labour, the
accompaniment of
teenager mothers and
welcome and
solidarity.
Community assistance
centres, schools and
hostels are
increasing in
numbers. As well as
seeking to get young
people, adolescent
and children off the
streets, these
actions are aimed at
making them real
protagonists of
their own futures,
far from drugs,
violence and all
kinds of
exploitation.
However, not enough
is being done.
The Pastoral Care of
the Homeless and
Cardboard Collectors
24. Homeless street
people form a mixed
group. What they
have in common are
dire poverty,
fragile or broken
family ties, not
owning a
conventional home
and making
themselves a living
space out the
street. They survive
in squares and
streets, on
pavements, under
tarpaulins or
viaducts and in
vacant lots. They
also squat in
abandoned buildings
and more strongly
feel the
consequences of
established social
models.
25. Cardboard
collectors break
down into two
categories: those
who collect from
rubbish dumps and
those who work in
the street. Of the
latter, some work
alone and others
take part in
collective
activities and are
organized into
associations and
cooperatives. It
should be pointed
out that the
attitude of
cardboard collectors
favours the work
ethic and solidarity
with the family.
26. The path of the
pastoral care of
street people is
like the breath of
God that gives life
to everything,
especially those who
suffer and feel
excluded from
society, who in this
case are the
homeless and
collectors of
recyclable material.
27. Amongst others,
the qualities that
should guide good
practice for the
pastoral care of the
homeless could
include a
neighbourly attitude
and going out to
meet them wherever
they are, taking
into account that
these people also
have something to
give, to share and
to contribute.
Pastoral agents are
responsible for
developing the
capacity for
friendly welcome,
integration and
perseverance and the
force to overcome
frequent failures,
in the belief that
is always possible
to grow together.
28. Working with the
homeless is usually
very difficult, and
therefore it is
vital that pastoral
agents receive
appropriate
assistance, support
and pastoral care
from the Church and
its leaders.
29. The homeless are
in a highly
vulnerable state,
and obliged to
depend on other
people. In general,
they live together
in small supportive
groups, with an
identity lacking in
self-esteem, marked
by attitudes of
rejection, disdain,
discrimination,
ill-treatment or
indifference.
30. When offered
friendship and
social recognition,
homeless people feel
respected, welcomed
and valued, and this
facilitates the
acceptance of
pastoral agents who
may offer them
opportunities to
change their lives,
if they so wish.
III –
Recommendations
1. "In large cities,
an increasing number
of people live on
the street and
require special
care, attention and
promotional work
from the Church.
They should be
provided with basic
living needs in such
a way that they are
included in
participatory and
promotional projects
and play an active
part in their own
reintegration,"[17]
without neglecting a
specific pastoral
care.
The Pastoral Care of
Road Users
2. Christians should
receive guidance,
and actions
regarding the main
factors relating to
road deaths and
injuries – as well
as their prevention
– have to be
promoted. This may
be done via the
social
communications
media, amongst
others, without
neglecting
catechesis, schools
and meetings of
Christians.
3. Work should be
jointly undertaken
with State
organisations, to
promote – with all
the media –
corresponding and
appropriate
education of
drivers, as well as
other travellers and
pedestrians, within
the context of civic
– as well as
Christian –
training.[18]
4. Networking should
take place with
other pastoral
agents, taking into
account the specific
nature of the
apostleship of the
road, by promoting a
missionary and
welcoming awareness
amongst the
particular Churches
that request
specific
interventions
according to the
situation of road
users.
5. The possibility
of including retired
lorry drivers
amongst the agents
of this pastoral
care must be
considered. They
could be of great
help to priests,
especially regarding
the accompaniment of
lorry drivers'
families. In any
case, investment in
the training of
pastoral agents is
required, as well as
the involvement of
trade union
representatives,
entrepreneurs and
authorities in order
to jointly promote
and defend the
rights of people who
serve road users,
primarily regarding
the employment
aspect.
Pastoral Care for
the Liberation of
Women of the Street
6. A renewed
solidarity should be
promoted in the
Church, amongst
religious
congregations,
ecclesial movements
and new communities,
as well as
institutions and
associations, in
order to increase
visibility and
attention regarding
the pastoral care of
women, minors and
children who are
exploited for
prostitution,
without forgetting
the Good News of
complete liberation
in Jesus Christ.[19]
7. Networks have to
be created in order
to make dealing with
prostitution and
people trafficking
more efficient. It
would be a good idea
to join ecclesial
forces with the
relative civil and
governmental
institutions, each
having its own
legitimate
authority.
8. The victims of
people trafficking
should be given
overall assistance,
by providing them
with accommodation
and information,
with particular
attention to their
human rights and
care of their
physical and mental
health, as well as
new job
opportunities,
thereby enhancing
the life values of
the victims.
9. Dialogue has to
be entered into with
the authorities,
when proposed
legislation does not
clearly provide for
prevention, fighting
against and
characterization of
people trafficking
as a crime. The
protection of women,
minors and children
who are victims of
sexual exploitation
must be assured.
10. Injustice,
violence and the
actions of criminal
gangs have to be
prophetically
condemned, wherever
and in whatever
circumstances they
occur.
11. Training
programmes should be
developed for the
agents of the
Pastoral Care of
Women of the Street,
in order to
facilitate
techniques and
strategies with a
view to fighting
prostitution and
people trafficking.
The Pastoral Care of
Street Children
12. Specific
pastoral projects
should be developed
for evangelizing and
assisting street
children, thereby
encouraging
Christians to commit
themselves to this
pastoral service,
and helping pastoral
agents and those
people who go out to
meet them to have a
welcoming and
respectful attitude.
13. Apostleship in
favour of street
children should be
carried out together
with pastoral care
of the family, thus
seeking to
strengthen the
children's sense of
belonging and their
ties with their
parents and brother
and sisters, with a
view to
reintegrating them –
when and to whatever
extent possible –
within their own
families, thereby
attempting to put an
end to their lives
on the street.
14. Safe and
protected homes, as
well as health,
psychological,
therapeutic,
spiritual and
educational
assistance, should
be provided for
street children,
especially those
rescued from
brothels or freed
from prison, as well
as those who have
been victims of
trafficking and/or
raped in their own
homes or
neighbourhoods.
15. It must be
recognised that, in
general, children to
do not choose to be
in or of the street.
This situation calls
for a rapid and
organized response
from the Church's
pastoral ministry,
civil society and
the State, which
takes into account
the promotion of the
dignity of children
and, when possible,
their reintegration
with their families.
16. Schools have to
be requested to
provide training
initiatives and
information on the
situation of street
children and, within
the scope of their
possibilities, to
make available
infrastructures to
develop educational
programmes for these
children.
17. Governments have
to be urged to
implement laws that
protect them and
recognize their
rights in accordance
with the relative
existing
international
Instruments.
18. The possibility
of foster families
should be considered
when effective
conditions for
reintegrating street
children within
their own families
do not exist.
The Pastoral Care of
the Homeless and
Cardboard Collectors
19. The Kingdom of
God should be
brought to the
pavement and the
rubbish tip, by
implementing
concrete initiatives
that eliminate the
borders of
isolation, and
coming closer to
bodies that have
been raped and to
hands that recycle.
20. Ties should be
established with
street people that
allow for the
creation of
relations of trust
and ecclesial
participation,
moving towards full
citizenship and
genuine recognition
of the dignity of
the children of God.
21. The
participation of
street people in
Catholic
associations,
ecclesial movements
and the new
communities has to
be promoted, in
order to encourage a
mutual recognition
that eliminates
anonymity and
strengthens personal
and community
identity.
22. Volunteering as
a service to respond
to the needs of
street people must
be promoted.
23. Agents should be
trained to undertake
the pastoral care of
the homeless,
considering the
haphazard
urbanization that
has transformed our
cities. These
changes affect the
lives and faith of
millions of people,
who expect fresh
responses from the
Church.
24. Activities must
be developed to
condemn the
phenomenon and raise
the awareness of
civil society and
governments to
achieve
implementation of
public policies and
institutional
support for
attention to and
promotion of street
people.
25. Collaboration
networks should be
set up between
ecclesial
institutions,
governments and
civil society
organizations that
share the same
concerns and
objectives.
26. Above all, we
should accept
Christ's love, know
him ever more, and
love and serve him
through homeless
people, by opening
up our hearts to the
voice of the Holy
Spirit who
constantly invites
the homeless to
undertake personal
conversion. We have
also to revise
methods of action in
order to achieve a
true pastoral
conversion in favour
of these most needy
brothers and
sisters.
27. As members of
the Church, our
mission is to
evangelize. Through
daily dealings with
street people, it is
possible to promote
catechetical groups
that prepare the
homeless and
cardboard collectors
for the encounter
with the Lord
through the
Sacraments and the
Word of God, the
real food that gives
strength, transforms
and delivers. In
this way, those who
have benefited from
this pastoral care
should be engaged so
that they too may
assume the baptismal
commitment to be
disciples and
missionaries of
Jesus Christ in
their surroundings.
28. May the Holy
Mother of God, who
has been invoked
many times during
this meeting as the
Blessed Virgin of
the Way, "show us
the path of humble
daily service".
Guided by her, we
set our gaze on
Jesus Christ, in
renewing our
missionary
commitment, so that
the people of God in
the streets may have
abundant life in
Him.
* * *
[1] Cf. FIFTH
GENERAL BISHOPS'
CONFERENCE OF LATIN
AMERICA AND THE
CARIBBEAN, Final
Document, Bogotá,
D.C., 2007, p. 3.
[2] Cf. ibid, no.
65, p. 39.
[3] Cf. POPE
BENEDICT XVI,
Message for the
World Day of
Migrants and Refugee
2009, with the theme
"St Paul migrant,
Apostle of the
peoples":
L'Osservatore
Romano, weekly
edition in English,
15 October 2008, p.
27.
[4] Cf. POPE JOHN
PAUL II, Speech to
the Members of the
Pontifical
Commission for Latin
America:
L'Osservatore
Romano, weekly
edition in English,
2 April 2003, p. 5.
[5] Cf. PONTIFICAL
COUNCIL FOR THE
PASTORAL CARE OF
MIGRANTS AND
ITINERANT PEOPLE,
Guidelines for the
Pastoral Care of the
Road, no. 18, People
on the Move (2007),
Supplement no. 104,
p. 122.
[6] Cf. ibid. no. 8,
p. 97.
[7] Cf. ARCHBISHOP
AGOSTINO MARCHETTO,
Secretary of the
Pontifical Council
for the Pastoral
Care of Migrants and
Itinerant People.
Introductory Speech
to this First
Continental Meeting
for Latin America
and the Caribbean on
the Pastoral Care of
the Road/Street,
Bogotá, 19-24
October 2008, p. 3.
[8] PONTIFICAL
COUNCIL FOR THE
PASTORAL CARE OF
MIGRANTS AND
ITINERANT PEOPLE,
Guidelines for the
Pastoral Care of the
Road/Street, no. 68,
op. cit., p. 112.
[9] ibid. no. 113,
op.cit., p. 124.
[10] Cf. PONTIFICAL
COUNCIL FOR THE
PASTORAL CARE OF
MIGRANTS AND
ITINERANT PEOPLE,
Instruction Erga
Migrantes Caritas
Christi, no. 29,
People on the Move,
XXXVI (2004) no. 95,
p. 128.
[11] Cf. ibid. no.
5, op.cit., p. 117.
[12] Cf. ibid. no.
4, op.cit., pp.
116-117.
[13] Cf. PONTIFICAL
COUNCIL FOR THE
PASTORAL CARE OF
MIGRANTS AND
ITINERANT PEOPLE,
Guidelines for the
Pastoral Care of the
Road/Street, no.
129, op. cit., p.
129.
[14] Cf. ibid. no.
134, p. 130.
[15] Cf. FIFTH
GENERAL BISHOPS'
CONFERENCE OF LATIN
AMERICA AND THE
CARIBBEAN, no. 439,
op. cit., p. 225.
[16] Cf. PONTIFICAL
COUNCIL FOR THE
PASTORAL CARE OF
MIGRANTS AND
ITINERANT PEOPLE,
Guidelines for the
Pastoral Care of the
Road/Street, no.
122, op. cit., p.
127.
[17] FIFTH GENERAL
BISHOPS' CONFERENCE
OF LATIN AMERICA AND
THE CARIBBEAN, no.
407, op. cit., p.
213.
[18] Cf. PONTIFICAL
COUNCIL FOR THE
PASTORAL CARE OF
MIGRANTS AND
ITINERANT PEOPLE,
Guidelines for the
Pastoral Care of the
Road/Street, no. 64,
op. cit., p. 112.
[19] Cf. ID., First
International
Meeting of the
Pastoral Care for
the Liberation of
Women of the Street
- 2005, Final
Document –
Conclusions, no. 9,
People on the Move
(2006), Supplement
no. 102, p. 99.
