Pontifical Council for the Pastoral Care of Migrants and Itinerant People

People on the Move

N° 111 (Suppl.), December 2009

FINAL DOCUMENT

I - The Event

The First Latin American Meeting for the Pastoral Care of the Road/Street, held in Bogotá, (Colombia) between 19^th – 24^th 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].
2. 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.
3. 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.
4. 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]
5. 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 21^st 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.

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

18. 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.
19. 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.
20. 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.
21. Volunteering as a service to respond to the needs of street people must be promoted.
22. 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.
23. 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.
24. Collaboration networks should be set up between ecclesial institutions, governments and civil society organizations that share the same concerns and objectives.                                                               
25. 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.
26. 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.
27. 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.