The Church is no stranger to this tension. It has a tendency at times to impose a culture alien to the Amazon that prevents us from understanding its peoples and appreciating their worldviews. Cultural diversity calls for a more robust incarnation in order to embrace different ways of life and cultures. Constructing a missionary Church with a local face means to progress in building an inculturated Church that knows how to work and articulate like the rivers in the Amazon basin with what is culturally available, in all fields where it is present and active.
The mission of the Church is to announce the Gospel of Jesus of Nazareth, the Good Samaritan Lk , who has compassion on wounded and abandoned humanity.
modernpsychtraining.com/cache/wifi/kek-mobile-number.php The Church proclaims the mystery of his death and resurrection to all cultures and all peoples, baptizing them in the name of the Father and of the Son and of the Holy Spirit Mt She has tried to carry out this missionary mandate by embodying and translating the message of the Gospel in different cultures, in the midst of difficulties of every kind — political, cultural, geographical.
But much remains to be done. The Church has tried for centuries to share the Gospel with the peoples of the Amazon, many of whom have joined the church community. Missionary men and women have a deep history of relationship with this region. They have left deep traces in the soul of the Catholic people of the Amazon. The Church has come a long way, but deepening and updating are needed for it to be a Church with an indigenous and Amazonian face.
However, as was revealed in our regional consultations, there is still an open wound due to past abuses. In fact, in Pope Pius X recognized the cruelty with which indigenous people were treated in the Encyclical Lacrimabili Statu Indorum. Listening to the voice of the Spirit in the cry of the Amazon peoples and in the magisterium of Pope Francis requires a process of pastoral and missionary conversion cf. To this end, it is suggested to:. The Creator Spirit who fills the universe Wis is the one that has nurtured the spirituality of these peoples for centuries, even before the proclamation of the Gospel, and moves them to accept it from within their own cultures and traditions.
It also recognizes that the seed has already grown and borne fruit in many of them. It presupposes respectful listening that does not impose formulations of faith expressed with other cultural referents that do not respond to their lived reality. The inculturation of faith is not a top-down process or an external imposition, but a mutual enrichment of cultures in dialogue interculturality. Hopefully this will arouse the interest and participation of the faithful and engage with the integral indigenous world view, stimulating a pastoral conversion that embraces integral ecology.
To this end, indigenous subjects themselves should be present in the current communications media. Sacrosanctum Concilium , 65, 77, 81 proposes that the liturgy should be inculturated among the indigenous peoples. The celebration of the faith must be carried out in an inculturated way so that it may be an expression of one's own religious experience and a bond of communion in the celebrating community.
It is necessary to be attentive to grasp the true meaning of symbols that transcends the merely aesthetic and folkloric, specifically in Christian initiation and marriage. It is suggested that the celebrations should be festive, with their own music and dances, using indigenous languages and clothing, in communion with nature and with the community. A liturgy that responds to their own culture so as to be the source and summit of their Christian life cf SC 10 and linked to their struggles and sufferings and joys.
EG 47 , especially the poor cf. We are asked to overcome the rigidity of a discipline that excludes and alienates, and practice a pastoral sensitivity that accompanies and integrates AL , All of this happens thanks to community associations that organize various events such as prayers, pilgrimages, visits to shrines, and processions and festivals celebrating the patron saint.
This is evidence of a wisdom and spirituality that forms a real theological locus with great evangelizing potential cf. The Church must be incarnated in the cultures of the Amazon that have a pronounced sense of community, equality and solidarity — and that is why clericalism is not accepted in all its guises. The native peoples have a rich tradition of social organization where authority is rotational and has a deep sense of service.
Given this experience of organization, it would be opportune to reconsider the notion that exercise of jurisdiction power of government must be linked in all areas sacramental, judicial, administrative and in a permanent way to the sacrament of Holy Orders. In addition to the plurality of cultures in the Amazon, distances generate a serious pastoral challenge that cannot be solved by mechanical and technological means alone.
This requires the local church to reconfigure in all its dimensions: ministries, liturgy, sacraments, theology and social services. The following suggestions from the communities recall aspects of the early Church when it responded to needs by creating appropriate ministries Acts ; 1 Tim :. Promote vocations among indigenous men and women in order to respond to the need for pastoral and sacramental care.
Their critical contribution is in the movement towards an authentic evangelization from the indigenous perspective, according to their habits and customs. This would be indigenous people preaching to indigenous people from a deep knowledge of their culture and their language, capable of communicating the message of the Gospel with the strength and effectiveness of those who share their cultural background.
Affirming that celibacy is a gift for the Church, it is requested that, for the most remote areas of the region, the possibility of priestly ordination be studied for older people, preferably indigenous, respected and accepted by their community, even if they have an existing and stable family, in order to ensure availability of the Sacraments that accompany and sustain the Christian life.
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Identify the type of official ministry that can be conferred on women, taking into account the central role they play today in the Church in the Amazon. Indigenous communities are participatory with a high sense of co-responsibility. With this in mind, it is asked to put proper value on the proactive role of lay Christian men and women and to recognize their place as subjects in the Church that reaches out.
Offer integral training options to assume their role as credible and co-responsible animators of communities. Create formative itineraries in the light of the Social Doctrine of the Church with an Amazonian focus for lay men and women who work in Amazonian territories, especially in areas of citizenship and politics. Open new channels of synodal processes, with the participation of all the faithful, with a view to the organization of the Christian community for the transmission of the faith.
In the ecclesial field, the presence of women in communities is not always valued. The recognition of women is sought for their charisms and talents. May the Church embrace more and more the feminine style of acting and of understanding events. It is therefore proposed to promote an alternative and prophetic consecrated life, inter-congregational and inter-institutional, dedicated to be present where no one wants to be and with whom nobody wants to be.
Support consecrated men and women in their going to and being with the most impoverished and excluded, and into political advocacy, in order to transform reality.
Encourage the men and women religious who come from abroad to be willing to share the local life with their hearts, heads and hands in order to unlearn models, recipes, schemes and pre-set structures; and to learn the languages, cultures, traditions of wisdom, cosmologies and mythologies of the indigenous peoples. Given the pastoral urgencies and the temptation to get to work immediately, it is recommended to give time for learning of language and culture in order to generate bonds and develop an integral pastoral ministry. It is recommended that formation in religious life include formative processes focused on interculturality, inculturation and dialogue between spiritualities and worldviews of the Amazon.
It is suggested that priority be given to the needs of local people over those of religious congregations. There is an urgent need for dialogue with young people to listen to their needs. Young people find themselves between two worlds, between the indigenous mentality and the lure of the modern mentality, especially when they migrate to the cities. It is urgent to address the problem of the migration of young people to cities. Greater emphasis is needed on the defense and recovery of victims of drug trafficking and human trafficking networks, as well as addiction to drugs and alcohol.
The border is a fundamental factor in the life of the Amazonian peoples. It is the location par excellence where conflicts and violence worsen; and where the law is not respected and corruption undermines the control of the State, leaving many companies free to exploit indiscriminately. For all these reasons, it is necessary to work to make the Amazon a home for all and deserving the care of all.
The border Churches should join together in pastoral action to face common problems such as the exploitation of the territory, delinquency, drug trafficking, human trafficking, prostitution, etc. Pastoral networks in border areas should be encouraged and strengthened as a path to more effective social and ecological pastoral action, continuing the service of REPAM. Given the specific characteristics of the Amazon territory, the need for an Amazon episcopal structure to implement the Synod ought to be considered.
The Church needs to be in permanent dialogue with the urban reality, which demands different and creative responses. For this, it is necessary that the priests, men and women religious, and laity of the different ministries, movements, communities and groups in the same city or diocese, be increasingly united in carrying out joint, intelligent missionary activities and capable of joining forces.
The urban mission will only advance as long as there is a great communion among the workers in the vineyard of the Lord, because, faced with the complexity of the city, individual and isolated pastoral action loses effectiveness. The city, even with its challenges, can witness an explosion of life. Cities are part of the territory, so they must take care of the forest and respect the indigenous people.
Indigenous individuals in the city are migrants, landless human beings, survivors of a historic battle for the demarcation of their land, with their cultural identity in crisis. In urban centers, government agencies often shirk their responsibility to guarantee their rights, denying them their identity and condemning them to invisibility. Some parishes, for their part, have not yet assumed their full responsibility in the multicultural world that awaits a specific, missionary and prophetic pastoral ministry.
An important phenomenon to be taken into account is the rapid growth of recently founded evangelical churches of pentecostal origin, especially in the peripheries. All this leads us to ask ourselves: what parish structure can best respond to the urban world, where anonymity, media influences and pronounced social inequality reign supreme?
What kind of education can Catholic institutions promote at the formal and informal levels? Promote a specific pastoral ministry for the indigenous people who live in cities, with them participating as protagonists. Promote the integration of the indigenous people in the various pastoral activities of the parish with follow-up and formation, valuing their contribution more and more each day.
Develop a common strategy of pastoral work in the cities. Rethink church structures, overcoming the outdated cultural forms that have been acquired over the centuries.
Promote necessary changes in social and economic structures so that the growth of cities is not a threat. Sensitize the community about social struggles, supporting the different social movements to promote ecological citizenship and defend human rights. Promote a missionary and evangelizing Church, visiting and listening to the present reality in the new neighbourhoods. Be present in the media and communications in order to evangelize and promote the original cultures. Ecumenical dialogue takes place between people who share faith in Jesus Christ as the Son of God and Saviour and, based on the Holy Scriptures, seek to bear common witness.
Interreligious dialogue takes place between believers who share their lives, their struggles, their concerns and their experiences of God, making their differences a stimulus to grow and deepen their own faith.