1. From 6-10 October 2010, a workshop on certain themes of the synod for the Middle East met in Rome at the Domus Mariae. This workshop was organized by Pax Romana (ICMICA) with the participation of several Catholic inspired movements such as ICYCW, Pax Romana (IMCS), IYCS, FIMARC MIJARC, IMAC, and with the support of Caritas France (Secours Catholique) and CCFD.

2. This workshop was a contribution of lay Christians, professionals and intellectuals, regarding the Middle East and other regions and the success of the synod. The workshop focused on certain themes. It was preceded by an attentive study of the Lineamenta and Instrumentum Laboris consultations carried out in certain countries in the Middle East. The workshop led to an increasing awareness of the concerns of the Middle East and a contribution to the implementation of the recommendations of the Synod for the Middle East.

3. The synod also aimed to help advance the rights and freedoms in the Middle East with an emphasis on the rights sanctioned by international conventions and texts, in order to go beyond mere tolerance of Christians and minorities, and to avoid persecution or discrimination. Thus the aim was to curb the emigration of all, not only Christians but other minorities as well. For this, it was necessary to refer to the international system of protection of Civil Liberties and Human Rights, which is the common basis of international life between states and peoples in the world. The international law of human rights must be respected because we are convinced of the value of principles incorporated therein.

The argument of reciprocity must be handled with caution, that is to say, ask some countries, such as those in the Middle East, to respect minorities, including Christian minorities, like other countries in Europe for example, who respect their Muslim minorities. This argument, known as “reciprocity” has a political value: we believe that freedom is contagious and we must never cease to claim that international conventions are respected. But, we cannot and should not use a legal argument of reciprocity: treating Muslims in Europe as some states in the Middle East treat Chrstians, because that would take Europe’s Muslims hostage and it would ruin the principles of freedom, law and human rights, on which we want to build international order.

4. The workshop paid particular attention to the impressive phenomenon of migration to the Middle East. The importance of these migrations coming mainly from Asia was noted as well as the variety and complexity of the phenomenon. This migrant population may become “invisible” despite their numbers, which can exceed that of nationals in certain states, because their social rights, civil rights, and human rights are not always respected. In times of economic crisis or in case of the implementation of a policy of “nationalization” of the workforce, migrants become the first victims. They are often subjected to the phenomena of discrimination or racism. It is more urgent than ever to remember to respect international conventions to ensure decent work and to raise awareness of the social teachings of the Catholic Church. Humans and their work are not commodities and we must remind ourselves of the worker’s dignity and the dignity of every human being by publicizing and enforcing international conventions that guarantee their dignity.

By the massive presence of these migrants, including some Catholics, a new face of the Church emerges and a new Church is built. The church defends the dignity of every human being and rights of all workers. At the same time, the church’s universality can and must become a family for those who are away from their families, their homeland, their country, their diverse origins, their language, and their culture. For its services, the church manifests herself as a church for all. Migration is a chance to build a global church where it can become the church of tomorrow.

5. In the Middle East, the Catholic Church has implemented many services for many people, especially in the field of education, health, media and social services. This is an essential task, as is the implementation of the diaconal dimension of the church.

For centuries, the Church’s social action contributed to Middle East civil society a vision that places the human being at the centre of activity, and which protects the dignity of man and above all that of the poorest. In addition, schools, universities, and social services are a vital space in which relationships are forged to create a true human community between people of different faiths and to allow a common growth. Lay people and religious are the key players in the face of the Church and they all must be trained in the social thought of the Church and are encouraged to assume their responsibility in the cultural, economic, political, and social realm.

Against the temptation of a communitarian withdrawal, they must state clearly that the Church must be to serve the whole society. The universal service to society reveals the true face of the Church. Increasingly, some health institutions, educational, social, or cultural are at the service to society as a whole. But, the tension between communitarian and universal service is not always easy to manage in the short term. Financial constraint management must not be an obstacle to the orientation of diaconal Universal Church institutions. A number of lay movements, brothers and sisters of religious congregations give an example of this spiritual dimension open to Muslims who share the same values. The clergy and hierarchy are encouraged to promote the face of a non-Community church.

6. The commitment to ecumenism is not optional, as it is part of the essential mission of the church, any church. It must start with a firm commitment to greater cooperation between the various Catholic Churches of the Middle East. The workshop noted that the lay associations or social services, often inter-denominational already are ahead of the hierarchies in relation to this cooperation. The many mixed marriages (between members of various Catholic rites and others) are also welcome, as they give rise to renewed forms of ecclesial belonging.

We cannot resign ourselves to the current “ecumenical fatigue” or the crisis which affects the “institutional ecumenism.” We must renew the commitment of Catholics in favour of ecumenism, taking into account the fact that Catholics are a minority even within Christianity in the Middle East.

The Catholic Church must renew its commitment to the Middle East Council of Churches. That alone will face the new challenges posed by the rise of the movements such as evangelical or Pentecostal around the world including the Middle East.

7. Dialogue with Islam:

The Synod is an opportunity to rediscover the heritage and particularly the Arab East in all its aspects: political, social, cultural, and spiritual. The contribution of Christians in this work emphasizes their positive role and facilitates better usability. It is a process to develop, in which educational institutions, media and research centres of the church may also assist.

Without ignoring the other dimensions of dialogue between Christians and Muslims, the workshop noted the importance of cultural and intellectual dialogue regarding this relationship: the attention given to the Arab and Islamic culture, the role of exchanges between students and teachers, the role of translations to remove the Arab-Muslim world of a certain cultural isolation, the still insufficiency in the Arab world in international civil society in process of formation. International associations, including the Catholic associations, must take their parts in this “opening-up culture”.

8. Political Work:

Christians do not want to be second class citizens in the Middle East. They just want to be citizens and not to be tolerated by authoritarian regimes, or be met with attitudes of patronage from theocratic regimes. This requires that they develop a vision of their future in the region. Peace between Israel and Palestine is fundamental, but it is not a prerequisite to solving any problem, it can be done at any price. It actually requires a development for a vision for the future of the region, for all its inhabitants out of an attitude that would be a posture of victims. We must also promote Arab societies fair, equitable and towards a future that knows how to attract young people who would consider their future in the region.

9. To become full citizens, Christians in the Middle East often aspire to secular political regimes. In fact, we should aspire to democratic regimes. Political regimes may be secular, but authoritarian. Historical examples of the secular regime in the region are not really worthy of being imitated as they were generally not friendly to democratic principles, but often took to the form of regimes that control their societies, including religious communities that did not favour their leaders.

Political Islam and the rise of fundamentalism do not allow Christians to worry. It was noted that this phenomenon is often an ideology of resentment, the uptake of many collective frustrations, lack of democratic alternatives facing fragile states or unsatisfactory. Strengthening the rule of law in a state capable of ensuring its people the basic services, would strengthen the dialogues with Muslims and Jews of good will as this seems to be the only way that is feasible.

10. The workshop also heard the findings and recommendations of the Kairos document developed by a group of Palestinian Christians. It is part of this dynamic, and he endorsed the recommendations of this document as he hears the prophetic voice. Participants will implement these recommendations as each is concerned to the extent of its liability.

11. Christians in the Middle East live in a moment of truth. It is time to hear the cries of those who suffer from the denial of their rights: social rights, political rights, rights of citizens and human beings. It is time for the decision to be resolved through a hope rooted in the Gospel. It is time for Christians everywhere to show their solidarity to take advantage of victims and open paths for the future.

Rome, 9 October 2010, the eve of the opening of the Synod for the Middle East.