Document: General Relator's Report Before Start of Synod's Discussions

On the Role of Bishops

VATICAN CITY, OCT. 1, 2001 (Zenit.org).- Here is a translation of the report given today by Cardinal Edward Egan, general relator of the Synod of Bishops.

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Most Holy Father and My Brothers in the Lord,

During the preparation of this Relatio Ante Disceptationem, two statements that seem to set the theme of our Assembly in remarkably clear focus caught my attention. The first is taken from The Dogmatic Constitution on the Church, Lumen Gentium. It reads as follows: "The shepherds of Christ's flock ought to carry out their ministry with holiness, eagerness, humility, and courage, in imitation of the Eternal High Priest, the Shepherd and Guardian of our souls. ...Chosen for the fullness of the priesthood, (they) are gifted with sacramental grace enabling them to exercise a perfect role of pastoral charity through prayer, sacrifice and preaching, as through every form of a bishop's care and service" (41).

The second statement appears in the Holy Father's Ad Limina Address delivered in 1982. In it, Pope John Paul II, has this to say: "Without hope we would not only be unhappy and deserving of pity, but all our pastoral works would be fruitless; we would not dare to undertake anything. In an unwavering hope rests the secret of our mission. It is stronger than disappointment and doubt, because its force comes from a source which is not depleted by our lack of attention or our negligence. The wellspring of our hope is God himself, Who through Christ conquered the world once and for all and Who today, through us, continues His salvific mission among men" (AAS 74 [1982] 1123).

Instructed and inspired by such expressions as these, we are gathered here to consider a truth that both captivates and challenges us. That truth is simply this: We bishops have been called to be servants of the Gospel of Jesus Christ, and the service we render is to bring hope - supernatural hope - to an often discouraged world.

At the outset we need to stress, however, that our service must always be a humble service. For the model of every word we speak and every act we perform is Our Lord and Saviour, Jesus Christ, Who on the night before He died, in an extraordinary gesture of humility, knelt to wash the feet of His Apostles, telling them in clearest terms, "...you also should do as I have done to you" (Jn 13:15).

Such humble service can, of course, be frightening. We know our weakness. We are keenly aware of a multitude of reasons to harbour fears for the future. Still, we have been summoned and appointed to preach and live a Gospel of hope. To this, therefore, we gladly commit ourselves, together and in union with the Successor of Saint Peter, the humble fisherman who, when losing hope in the waters of the Lake of Genesareth, was enjoined by his Redeemer to put aside his fears, so that he might "catch men" and bring them to their God (cf. Lk 5:10).

Servants of the Gospel of Jesus Christ for the Hope of the World-this is our calling, and we gladly embrace it. For we are strengthened in the knowledge that the Son of God is here among us (cf. Mt 18:20), that the People of God across the world are praying for us and with us (cf. Acts 12:5), and that the Vicar of Christ will be guiding and confirming us, his brothers, at every step along the way (cf. Lk 22:32). Likewise, we cannot fail to sense the presence in our midst of Mary, the Virgin Mother of God, who urges us, as she urged the attendants at the marriage feast in Cana, to listen to her Son and "do whatever He tells you"(Jn 2:5).

Similarly, we are greatly encouraged in our work in this Tenth Ordinary General Assembly of the Synod of Bishops by all that has been achieved in the Assemblies of the Synod that preceded this one. We note with particular interest the Synod concerning the laity, the Synod concerning the clergy, and the Synod concerning those in consecrated life. All three culminated in splendid Post-Synodal Apostolic Exhortations of the Holy Father that provided the Church with a wealth of wisdom and spiritual guidance. They are, of course, Christifideles Laici of 1988, Pastores Dabo Vobis of 1993 and Vita Consecrata of 1995. To each we will undoubtedly be making frequent reference in the weeks that lie ahead. They are sure and thoughtful guides for the entire Church as it makes its way into the third millennium of the Christian faith.

Add to all of this the Special Assemblies that brought together the bishops of Europe in 1991 and 1999, the bishops of Africa in 1994, the bishops of America in 1997, the bishops of Asia in 1998 and the bishops of Oceania also in 1998 to discuss and plan the work of the Church in their nations and continents; and there is at our disposal truly a treasure-trove of wisdom and experience to be explored and meditated.

Finally, we need to keep in mind three additional resources that were developed in proximate preparation for this Assembly, namely the Lineamenta that were issued in 1998 and sent to the Dicasteries of the Roman Curia, the Oriental Churches, the Union of Superiors General and the episcopal conferences across the world for comment, the responses which were forwarded to the General Secretariat of the Synod of Bishops, and the Instrumentum Laboris that was gleaned from the Lineamenta and responses, and published in June of this year. Together, they reflect with extraordinary thoroughness the insights and concerns of the aforementioned Assemblies and the entire episcopate of the Church Universal. Thus it is that we launch into the subject of our Assembly, confidently trusting in the Lord and richly blessed by the labours of our Holy Father, our brother bishops and the gifted staff of the General Secretariat of the Synod of Bishops-to all of whom we are deeply grateful.

There remains but one final preamble to our discussion. As the Instrumentum Laboris observes, this Assembly is primarily concerned with the diocesan or residential bishop, that is to say, with the bishop who serves a local church as teacher, sanctifier and shepherd (cf. 9). Nonetheless, auxiliary bishops, bishops in the Roman Curia, bishops in Vatican diplomacy and retired bishops as well, are all within the purview of our study and reflection. For as members of the College of Bishops, cum Petro and sub Petro, all are "consecrated...for the salvation of the entire world" (cf. The Decree on the Missionary Activity of the Church Ad Gentes, 38). And therefore duty-bound "to promote and to safeguard the unity of the faith and the discipline common to the whole Church, to instruct the faithful in love for the whole Mystical Body of Christ,...and, finally, to foster every activity which is common to the whole Church..." (cf. The Dogmatic Constitution on the Church Lumen Gentium, 23).

In seeking to decide how best to address the subject assigned to us in this Assembly, one cannot help but notice how frequently the classic munera of the bishop as teacher, sanctifier and shepherd are mentioned both in the Apostolic Exhortations of the Holy Father that followed previous Assemblies and in the Lineamenta and Instrumentum Laboris of this one. Accordingly, it seems quite fitting to adopt this division of duties as the basic outline of our Relatio Ante Disceptationem, beginning with the bishop as teacher of his flock.

The mandate of the Lord to the magistri fidei of His Church is marvelously clear. "All authority in heaven and on earth has been given to Me" (Matt 28:18), the Divine Teacher reminded the Apostles, whose successors we are. "Go, therefore," He continued, "and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you" (Matt 28:19-20).

Certainly, evangelization is a fundamental and, indeed, essential ministry of the bishop, as the Fathers of the Second Vatican Council indicated, for example, in The Dogmatic Constitution on the Church Lumen Gentium, where we read that "among the principal duties of Bishops, the preaching of the Gospel occupies an eminent place" (25).

The ways, however, in which a bishop carries out this ministry are today more numerous and diverse than ever before. To be sure, he preaches the Gospel first and foremost in the celebration of the Eucharist, where Word and Sacrament come together with the greatest of spiritual power (cf. The Decree on the Ministry and Life of Priests Presbyterorum Ordinis, 4). But this is only the beginning. He preaches it in the celebration of the other Sacraments; in spiritual and corporal works of mercy; in pastoral letters; in sermons and addresses to clergy, those in consecrated life and laity; in published statements and articles; in appearances on radio and television; even in private meetings with men, women and children who are seeking to embrace or deepen their love for the Gospel message. And all of this he is to do, keeping ever in mind the missionary character of the Church. For, "as members of the living Christ, all the faithful have been incorporated into Him and made like Him through Baptism, Confirmation and the Eucharist" (36), the Fathers of the Second Vatican Council remind us in The Decree on the Missionary Activity of the Church. "Hence," they conclude, "all are duty-bound to cooperate in the expansion and growth of His Body" (36), that is, His Mystical Body, His beloved Bride, His One, Holy, Catholic and Apostolic Church. Inculcating a "missionary spirit" into the hearts of his people is therefore an essential element in the work of a bishop as teacher and preacher of the faith.

The responsibilities of the bishop as a doctor veritatis in the Church, however, reach far beyond his own individual efforts. If he is to be the kind of witness to the Gospel that the Lord expects, each successor of the Apostles must also associate with himself as many fellow preachers, evangelizers, instructors and catechists as he can possibly assemble. Moreover, he must work with them diligently, patiently and lovingly to be sure that their teaching is the teaching of the Church, fully in accord with the Magisterium and firmly grounded in Sacred Scripture, Tradition and the declarations of the Popes and Ecumenical Councils down through the ages.

His guidance in this regard is especially needed by teachers of Religion in Catholic elementary and secondary schools; by catechists in work with converts and in diocesan and parish programs for children, youth and adults; and by professors of Theology on the university level. Each group, of course, requires a specific kind and measure of direction. Nonetheless, all have this in common: they need to hear from their bishop what the Lord has revealed, whole and entire; and they need to sense his sincere respect for them in their sharing and explicating of it. In this way, the bishop will be a living sign of Jesus Christ Who inspires hope.

This can be a daunting task, one that calls for both prudence, tact and a fortitude that comes from the Holy Spirit. Certainly, we may never in any way tolerate false doctrine. Still, whenever confronted by it, we need to deal with it as the father of a family, ever willing to explain precisely what the Church teaches and ever willing to answer questions and objections that come to the fore, so that all of our collaborators in proclaiming and elucidating the Gospel might be enthusiastic heralds of sound doctrine "in season and our of season" (2 Tim 4:2). In working with professors of Theology, we will, of course, be wisely guided by The Instruction of the Congregation for the Doctrine of the Faith Donum Veritatis of 24 May 1990) and The Apostolic Constitution Ex Corde Ecclesiae of 15 August 1990; and in all of our labours and discussion with preachers, evangelizers, instructors, catechists and professors too, we will confidently avail ourselves of that precious gift of Pope John Paul II to the People of God, which is The Catechism of the Catholic Church.

As teachers of the faith, however, it is imperative that we not neglect another crucially important ally in our announcing of the Gospel, namely, parents. They are the first teachers of the faith. No one can instill it, no one can nourish it as effectively as they. A bishop should therefore seize every opportunity to assist parents, particularly on the parish level, to learn their faith in depth and to pass it on with zest. Classes for parents in proximate preparation for reception by their children of Baptism, First Penance and First Communion and Confirmation as well, are golden opportunities for such instruction. We need to look for others and make of them every use we can.

Finally, to be truly powerful teachers of the faith, the bishop needs most importantly to work with the priests and deacons of his diocese, who are his principal cooperators in preaching the Gospel to the faithful. The essential pre-requisite for this is, of course, excellent seminary education for his priests and excellent programs of theological and spiritual training for his permanent deacons. The bishop must personally involve himself in all of this with a generous commitment of time and energy, just as he must personally involve himself in the fostering of vocations in his diocese. He needs to know who is intellectually and spiritually forming his future clergy, what they are teaching, and whether they are performing their assigned tasks in such a way as to inflame their charges with a love of Christ and His Church, expressing in a pursuit of truth and holiness. To assist in all of this, the magnificent Post-Synodal Apostolic Exhortation Pastores Dabo Vobis, will be of immense value.

After ordination, though, guidance from the first teacher of the diocese must continue with ongoing programs of education in the Sacred Sciences for both priests and deacons. Without this, the Gospel may be heard, but not with the freshness and ardour that come from continuing study of the wonders the Lord has revealed. As Pastores Dabo Vobis insists, post-ordination training for the clergy is humanly, intellectually, pastorally and spiritually essential if we are truly to "stir into flame the divine gift of faith" that those anointed into the Lord are charged to share with His Holy People (cf. 70, 2 Tim 1:6).

The proclamation of the Word of God serves as the foundation for gathering the faithful together in worship. This "gathering" the bishop achieves as sanctifier and priest, that is to say, as the "first minister of grace" for his flock.

Nowhere, to be sure, does the bishop exercise this office as powerfully as in the celebration of the Eucharist, the "basis and center" of every community of faith, to borrow the celebrated expression of the Fathers of the Second Vatican Council (cf. for example, The Decree on the Ministry and Life of Priests Presbyterorum Ordinis, 6). It is clear, therefore, that he is obliged to celebrate the Holy Sacrifice of the Mass with the greatest measure of piety and fervour that he can muster. His clergy, those in consecrated life and the laity observe him at the altar with an attention they accord no one else. As Saint Peter takes pain to remind us in his First Epistle, we are to be from the heart "an example to the flock" (1 Pt 5:3). Small wonder then that our manner in praying the Mass with our people is often as compelling a sermon about love for the Eucharist and belief in the Real Presence as any we might deliver from the pulpits of our cathedrals.

The same holds true as regards our administering of the Sacrament of Confirmation, our hearing of Confessions, our witnessing of Marriages and especially our conferring of Sacred Orders. We seek to make the faithful fervent. We need to be fervent ourselves. Stewards of grace that we are, we can never allow our leading of the People of God in prayer to be anything less than authentic, devout and inspiring.

All of which brings us to another essential duty in our ministry as sanctifiers of the faithful-that, namely, of seeing to it that the liturgies in our churches and chapels are in harmony with the norms and practice of the Church and carried out in a spirit of true devotion. We are the principal liturgists in our dioceses. As The Code of Canon Law reminds us, "First and foremost, the bishops exercise the office of sanctifying; they are high priests, principal dispensers of the mysteries of God and moderators, promoters and custodians of the whole liturgical life of the Church committed to them" (canon 835, §1 in correlation with The Constitution on the Sacred Liturgy Sacrosanctum Concilium, 22, 39). Ours, we all know, has been an era of numerous changes and developments in the worship of the Church. As a result, we will not always be able to avoid controversies about rubrics, liturgical appointments, church architecture and the like. In dealing with them, the bishop has to be willing to listen and no less willing to lead. He must insist upon the limits of good taste; he must exhibit appropriate regard for established traditions; and he must respect and encourage those popular pieties that genuinely nourish the faith and fervour of his people. The task can be quite demanding. It will call for wisdom and, yes, diplomacy too; and it will be most successfully carried out in trusting partnership with the priests of the diocese, the bishop's "closest co-workers," as our Holy Father loves to call them (cf. for example, Discourse during the Wednesday General Audience, 31 March 1993, 1).

Lastly, in fulfilling his mission as sanctifier of the faithful, the bishop needs to be sure that certain key liturgical ceremonies are afforded the particular attention they deserve because of the lessons they inculcate and the fervour they stir. Among these are the ceremonies of Holy Week, the rites in connection with the Baptism of catechumens and the admission of persons into full communion with the Catholic Church, ordinations, religious professions and the dedications and blessings of Churches, chapels and altars. These are singular opportunities for instruction in the faith. These are grace-filled occasions for leading our people to holiness. Time and energy expended in their preparation, in cooperation with such liturgical and musical commissions or offices as there might be in a diocese, are time and energy well-spent for the building up of the local Church according to the grace of God. (cf. 1 Cor 3:10).

The munus regendi of a bishop is unique among all of the expressions of leadership in the world. The bishop rules as a servant with the heart of a loving shepherd who guides his flock humbly, seeking nothing but the glory of God and the salvation of souls. The Fathers of the Second Vatican Council repeat this message over and again. Thus, in The Decree on the Bishops' Pastoral Office in the Church Christus Dominus, they tell us, "In exercising his office of father and pastor, a bishop should stand in the midst of his people as one who serves. Let him be a good shepherd who knows his sheep and whose sheep know him" (16); and in The Dogmatic Constitution on the Church, they add, "Bishops govern the particular Churches entrusted to them as the vicars and ambassadors of Christ. This they do by their counsel, exhortations and example, as well, indeed, as by their authority and sacred power. This power they use only for the edification of their flock in truth and holiness, remembering that he who is greater should become as the lesser and he who is the more distinguished, as the servant" (27).

To measure up to all of this, the bishop needs, above all else, holiness of life. Accordingly, like all other followers of the Lord, he must avail himself of the many powerful means of sanctification which the Church provides to all of her children, among them, the Mass, of course; the Sacrament of Penance or Reconciliation; Eucharistic adoration; a filial Marian devotion, particularly the daily recitation of the Rosary; retreats and days of recollection; holy hours; and meditation on Sacred Scripture and the writings of the Fathers, Doctors and great theologians of the Church. Nor is the reason for all of this hard to understand. To rule the Holy People of God, the Bishop must himself be holy. Indeed, according to the Fathers of the Second Vatican Council, the bishop by the holiness of his life is expected to "hallow," that is, to sanctify, the local Church of which he is ruler and guide. (cf. The Decree on the Bishops' Pastoral Office in the Church, 15).

As shepherd of his people, the bishop must also be a supporter and coordinator of the works of his clergy, those of his diocese in consecrated life and the committed laity as well. For this reason, he needs to attend with great care to the service that he and his closest collaborators render to parishes and ecclesiastical institutions of education, charity, healthcare and spiritual formation. This may seem at first to be merely a matter of administration which the bishop should leave to others. Rightly pursued, however, with appropriate organization and delegations, it is a loving service to the People of God that is often much needed and ordinarily much appreciated as well.

Accordingly, to the extent possible, there should be in our dioceses a well-trained curia to advise and assist parishes and diocesan agencies, an experienced tribunal to treat cases regarding the nullity of marriage and other judicial issues, and offices or persons to guide the diocese and its various components in such areas as finance, real estate, the civil law and development. For instance, a diocesan finance council that is made up of informed and experienced clergy and laity can ensure proper funding and planning for the diocese, its parishes, its schools, its works of charity, its care for the aged and infirm, its support of retired clergy and religious, and so much more. He is a wise and compassionate shepherd who has in place, insofar as he can, the "machinery" of expert guidance and thoughtful administrative direction for himself and for those who labour with him in service to the local Church.

Likewise, in carrying out this munus regendi, the bishop has to be deeply concerned about the condition and initiatives of his parishes, ever ready to aid pastors, parochial vicars, deacons, those in consecrated life and lay leaders-all of whom at times feel alone and become discourages in their vital and demanding tasks. It is true that not all dioceses are constituted as communities of parishes. All the same, in those that are, it is essential that the bishop be present to his parishes as a loving father, priest and friend. This he can do most effectively by means of frequent visits and joyful participation in parish celebrations, anniversaries, dedications and such. Furthermore, if he can meet on a regular basis with pastors and their staffs for meaningful discussion of parish programs and for prayer as well, his duty to guide his flock will be greatly enhanced (cf. Congregation for Bishops, The Directory on the Pastoral Ministry of Bishops Ecclesiae Imago, 22 February 1973, 166-170). How wise the humble Shepherd and Saint, Alphonsus Liguori, who observed, "The bishop must hold the door ever open for his pastors, assuring them that their coming to see him is always appreciated!" How astute the learned Cardinal Bona, when he remarked, "The Church walks with the feet of its pastors!" As bishops, we need to honor and esteem the priests who lead our parishes. Our affection for them can never be too evident or too heartfelt.

Because of the necessary and irreplaceable contribution that those in consecrated life make to the local Church in every corner of the world, the bishop who is truly a shepherd-servant in his diocese must also give to consecrated men and women in their parishes and institutions sincere respect and genuine support, as the Post-Synodal Apostolic Exhortation Vita Consecrata makes abundantly clear (cf. 48-50). Meeting regularly with their leadership, advising and assisting them in their various undertakings, joining them in prayer and seeing to it that they know that their bishop considers them a very special blessing for the entire diocese: these are the fundamental approaches to being a shepherd to those in consecrated life, and they are signs of love and concern that are often more appreciated than the bishop imagines.

Finally, authentic episcopal leadership in our day necessitates as well that the bishop be open to and supportive of the new ecclesial communities and groups which are springing up throughout the Church with immense promise for spiritual good. Because they are new and therefore unfamiliar, they may occasion fears or suspicions, as was noted in several of the responses submitted to the Synod of Bishops from episcopal conferences. This, however, should not lead us to discourage or stand apart from them. When guided with fairness and understanding, they can provide great benefit to the local Church, alerting it to new insights into the Gospel message and reminding it of ideals and values that may need to be revived or strengthened (cf. Post-Synodal Apostolic Exhortation Christifideles Laici, 29-31). Helpful guidelines in this regard have been issued by the Pontifical Council for the Laity as a result of the 1987 Synod on the Laity.

All of these pleas for episcopal leadership are both fundamental and familiar. There are others, however, that are quite new and even unexpected. The Lineamenta, the Instrumentum Laboris direct our attention to a number of them that appear to cry out for prayerful consideration by this Assembly. They will be treated here in rather broad strokes, to be explored at length and in depth during our sessions throughout the coming month.

The first and perhaps most urgent would seem to be in the area of family life. There is hardly a community in this travailed world of ours in which reasonable and decent people are not lamenting the attacks that are continually being launched from a multitude of sources against the basic, holy institution of husband, wife and children. Anti-family education and anti-family publications, even anti-family movements and anti-family entertainments, have grown up on every side. The damage they do to all people both as human beings and as children of God can scarcely be overstated. A bishop, therefore, stands before his Lord and his flock plainly obligated to teach both the sacramental character of marriage as instituted by Jesus Christ and the designs of the Creator regarding family. He must as well assist husbands and wives in discerning God's will in married life and provide such pro-family programs and initiatives as thorough pre-marital instruction; professional counseling for couples in troubled marriages, where this is possible; effective catechesis for children and youth regarding morality and marriage; and programs to bring young people together in wholesome recreational environments where they can deepen their faith and learn to live it day-by-day.

The bishop in our time must likewise lead in the twin areas of poverty and peace. The two go hand-in-hand. For where misery caused by injustice and hardness of heart prevails, conflict is to be expected. Thus it is that every bishop, as we enter a new millennium, should strive to sponsor in his diocese effective agencies of charity for the poor in the local community and creative programs in parishes and educational institutions to teach the need and beauty of peace at home and abroad. Furthermore, in those regions of the world where a measure of prosperity is to be found, the bishop is additionally required to remind his people in clearest terms of their obligations to the poor and destitute beyond the boundaries of their diocese or nation. In all of this, he will be wisely guided by Pope John Paul II's Encyclical Letters Laborem Exercens of 14 September 1981 and Sollicitudo Rei Socialis of 30 December 1987 and the document of the Pontifical Council for Justice and Peace of 27 December 1986, entitled At the Service of the Human Community: An Ethical Approach to the International Debt Question.

In this context, the issue of globalization immediately comes to mind. For some, it constitutes a threat whereby the rich of the world become richer and the poor, poorer. For others, it offers hope that the discoveries and advances of science and industry might be shared more widely and equitably, thanks to new means of transportation and communications. As worthy shepherds and guides of our people, we must be keenly aware of both the threat and the hope, warning against the former and facilitating the latter. Thus, the issue of globalization can be an opportunity for the bishop to evangelize, proclaiming the Gospel message of justice and compassion. Borrowing the formula of our Holy Father, we must continually and urgently strive for a "globalization in solidarity," one that responds to the needs of all peoples - rich and poor alike - honorably, generously and nobly (cf. The Message for the World Day of Peace, 1 January 1998).

Intimately bound up with poverty, peace and globalization is another critically important matter begging for episcopal leadership in our day - the mass movements of men, women and children seeking to escape wars, civil strife, misery and disease. This phenomenon can easily evoke attitudes, statements and even movements in opposition to the basic human rights of immigrants and refugees, attitudes, statements and movements which are altogether incompatible with the Gospel of compassion preached by the Son of God, Who has "nowhere to lay His head" (Matt 8:20). Against all such, the successors of the Apostles may not hesitate even for a moment. Our hopes here and hereafter reside with a God Who warned us in the plainest of language that He is often hidden behind the mask of a "stranger" who cries out to be fed, clothed and welcomed (cf. Matt 25:31-46).

All of these issues of social justice render us ever more sensitive to certain evil and growing practices in our time which violate the most elementary of human rights, the right to life. No bishop committed to teaching, sanctifying and shepherding his people according to the truth and spirit of the Gospel can fail to oppose in word and deed the killing of human beings at any stage of their development, from the embryo to the adult, from the adult to the aged and infirm. Until rather recently all of this was quite clear and straightforward. We spoke and struggled against abortion, euthanasia and capital punishment; and most of humanity understood our positions and our reasoning. Now, with new discoveries, especially in the biological sciences, issues are less clear and at times quite beyond the comprehension of those who are not experts in the matters under discussion. Nevertheless, in patient dialogue with well-informed scientists who seek and speak the truth, and aided by such documents as the Encyclical Letter of our Holy Father, Evangelium Vitae of 25 March 1995, his Apostolic Letter Novo Millennio Ineunte of 6 January 2001, 51 and his Statement to the President of the United States of America on 23 July 2001, we renew our resolve to defend life in its every phase as a blessing from God, never to be sacrificed, never to be compromised. Our people expect nothing less.

One last challenge to the leadership of bishops that needs to be considered here is often summed up in a single word that has become quite familiar in the life of the Church over the past forty years. The word is "dialogue." After the Second Vatican Council, as a result of The Decree on Ecumenism Unitatis Redintegratio and The Declaration on the Relationship of the Church to Non-Christian Religions Nostra Aetate, the People of God soon became involved in meetings, discussions, joint religious services and joint initiatives in pursuit of justice and peace. All of this activity was aimed primarily at achieving unity among those who call upon Jesus Christ as Lord and Saviour and at deepening understanding with the world's great religions, particularly Judaism.

Now with the growth of the Church, particularly in Africa and Asia, and with the ever-increasing movement of peoples from nation to nation and continent to continent, dialogue with adherents of other world religions has become a key factor in the current life of the Church. It presumes knowledge of and sympathy for their values and beliefs, a willingness to share insights and understandings and a sincere desire to cooperate in worthy causes of all kinds (cf. Encyclical Letter Redemptoris Missio [7 December 1990], 55-57 and Novo Millennio Ineunte, 55-56). Always, however, the bishop must keep in mind that no cloaking or compromising of the essentials of the Catholic faith may ever be countenanced. Jesus Christ is the one and only Saviour of the world. The redemption accomplished by Him is unique and universal. No dialogue may ever be allowed to call any of this into question, as The Declaration on the Unicity and Salvific Universality of Jesus Christ and the Church, issued by the Congregation for the Doctrine of the Faith on 6 August 2000, made abundantly clear. We bishops are, above all else, witnesses of the Gospel in its fullness (cf. Acts 1:8).

An overview, like this one, of the many and varied challenges that face bishops in this new millennium can be very unsettling indeed. How, we might ask ourselves, can we ever hope to deal with all of this? Mere humans that we are, are we striving beyond our capacities?

The simple answer is "yes," unless we take into account the fact that we are never alone in our labors as successors of the Apostles. Jesus Christ, Son of God and Son of Mary, is always with us (cf. Matt 28:20). His love and grace are more than sufficient for us (cf. 2 Cor 12:9, 1 Tm 1:12). He is that toward which the whole world struggles and groans (cf. Rom 8:19-22). He is the Eternally Begotten Son of our Heavenly Father; and He has chosen us to be prophets, priests and pastors for the people for whose salvation He was "obedient unto death, even death on a cross" (Phil 2:8). In Him Who strengthens us, there is nothing we cannot do (cf. Phil 4:13).

Nor must we ever forget that there are others who join us in our mission of service to the People of God. We think first of the Vicar of Christ, who walks resolutely beside us with his prayers, his preaching, his writing and his Apostolic journeys across the globe. We think of his Curia-dedicated clergy, those in the consecrated life and the laity - with whom we need to work ever more effectively in mutual trust and mutual understanding. We think of our Episcopal Conferences, wherein we share plans and dreams, successes and failures, with our brother bishops in a spirit of abiding confidence and affection. We think of our Presbyteral Councils, wherein we become with each passing year more closely bonded to our clergy so as to advance the faith and holiness of the local Churches we serve together. We think of the consecrated men and women of our dioceses whose lives fill us with admiration and hope. We think of our beloved laity who so generously support us with their time, their prayers, their resources and their love.

No, we are never on our own in our work as bishops. We are ever in communion with our particular Churches and the Universal Church as well (cf. Novo Millennio Ineunte, Chapter IV). It is this communion with our Divine Saviour and His Mystical Body that strengthened us daily and gives us the courage to continue our episcopal mission with unlimited hope. There are problems. There are reasons for genuine concern. But there is also Jesus Christ Whose Gospel we serve with delight for the hope of the world.

"It is very important to cross the threshold of hope, not to stop before it," our Holy Father reminded us in a delightful book of his, published seven years ago (cf. Crossing the Threshold of Hope, concluding Chapter entitled, "Be Not Afraid"). We listen to his words; we thank him for his leadership; and in union with him and Mary, the Mother of the Church whom he loves so dearly, we approach a threshold together and confidently cross it.

[Original text: Latin; translation distributed by Synod Secretariat]

Zenit - The World Seen From Rome
1. oktober 2001