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SYNOD
OF BISHOPS SPECIAL
ASSEMBLY FOR AMERICA ENCOUNTER WITH THE LIVING JESUS CHRIST: LINEAMENTA PREFACE His Holiness, Pope John Paul II, in his
Apostolic Letter Tertio millennio
adveniente, 38 (10 November 1994), voiced his intention to convoke a
Special Assembly of the Synod of Bishops for America. Shortly after this
announcement, the Holy Father appointed a Pre-Synodal Council of the General
Secretariat of the Synod of Bishops for the Special Assembly for America,
composed for the most part by bishops from America. The General Secretariat
immediately began the preparation process for this special synodal assembly
by sending a letter of consultation to all interested parties on the America
continent, that is, the Episcopal Conferences and the Archbishops sui
iurisof the Oriental Churches, as well as to the Departments of the Roman
Curia and the Union of Superiors General, in an effort to arrive at a topic
of contemporary importance, universal interest and particular urgency for
treatment at this special synodal assembly. The results of this consultation
were then analyzed and discussed by the Pre-Synodal Council for the Special
Assembly for America and a series of recommendations formulated for
submission to the Holy Father. Taking into consideration the Council's
proposals, the Holy Father subsequently made the following choice of topic
for this Special Assembly:
Encounter with the Living Jesus Christ the Way to Conversion, Communion and
Solidarity in America. The topic formulation intends to respond to the
unique set of circumstances within the Church in America as well as to
address the actual state of affairs affecting all the peoples and cultures on
the American continent. In highlighting the centrality of the Living Jesus
Christ as a way towards conversion, communion and solidarity, the Church in
America will be better prepared to celebrate the Great Jubilee Year 2000 and
will fulfill more effectively the new evangelization which offers to all
peoples of the continent the message of salvation. To present this synodal topic in a
general way, the General Secretariat, in cooperation with the members of the
same Pre-Synodal Council and theologians from the American continent, has
drafted the Lineamenta, the
first in a series of documents related to the Special Assembly for America.
As its name suggests, the present document is offered as a broad
"outline" on the topic. The sole purpose in providing this text is
to foster a common reflection and prayer on the topic as well as to generate
suggestions and observations. For this reason, a series of Questions appears
at the end of the document. It is the hope that this Lineamenta will result in a rich response in
every part of the Church in America so that the Episcopal Conferences and the
Archbishops sui iuris of the Oriental Churches can have the necessary
information to draft their official responses which will sent to the General
Secretariat. The quality and quantity of the replies will ensure that the
Synod Fathers, gathered in Special Assembly, will have the material needed
for a more in-depth treatment of a topic of great importance for the Church
in America. Consequently, the Lineamenta itself is not part of the agenda of
the Special Assembly. A "working document" or Instrumentum
laboris will be drawn up at a later time on the basis of the official responses
coming from the above interested parties of the American continent and those
from the Departments of the Roman Curia and the Union of Superiors General. Therefore, the whole Church in America
is invited to participate: diocesan and religious priests, women and men
religious, lay men and women, seminaries and faculties of theology, pastoral
councils, Catholic movements and groups, parish communities and all Church
organizations. The more numerous the responses, the more complete and
substantial will be the information for those who are responsible to draw up
their official reports. This will likewise ensure the complete and
substantial character of the text of the Instrumentum laboris, the document which will be the center of
attention and discussion at the Special Assembly of the Synod of Bishops for
America. In preparing a response to the Lineamenta, the following points should be borne
in mind. The number and variety of the questions listed in the final section
of the document have been deliberately chosen to serve as a guide in
structuring the reflections on the topic of the Special Assembly for America.
These questions, then, and not the Lineamenta text, should be the
basis of all responses. In this regard, all observations should make explicit
reference to the question addressed. At the same time, each and every
question need not be answered. Depending on individual circumstances,
respondents are free to make a choice of those questions which seem relevant. On the American continent, responses from
Church communities and groups within an arch/diocese are sent to the local
bishop who will make use of such information in drafting his response. The
bishop's response is then forwarded to the episcopal conference of which he
is a member. The submissions from these episcopal bodies, and those from the
Roman Curia and the Union of Superiors General should arrive at the General
Secretariat no later than 1 April 1997. This target date should be kept in
mind by all those who wish to contribute in some manner in this reflection
process. With the publication of the Lineamenta a crucial stage in the preparation
of the Special Assembly begins, a stage which relies upon the cooperation and
prayers of every member of the Church. The mystery of communion teaches that
the Church extends beyond the confines of a given nation and continent--even
beyond the world as we know it--through time into eternity. As the Church in
America prepares for this special celebration of the communion of bishops,
She does so in mystical union with the whole Church. In this spirit She is
supported in this period of preparation by the prayers and good works of all
the Church's members, particularly by those of the heavenly community of
American Martyrs and Saints, and as in every endeavour, looks to the Virgin
Mary for her unfailing assistance. Jan
P. Cardinal Schotte, C.I.C.M. Note: In speaking of the Special Assembly for America--and not of a Pan-American
Assembly or Intercontinental Assembly, no intention is made to
overlook the evident cultural, historic and social differences which
characterize North America, Central America, South America and the Caribbean.
Since the purpose of the Special Assembly of the Synod of Bishops is to treat
problems which all the above parts have in common, a choice was made to refer
to "America" as a single, geographic entity, and to specify in each
case--when the context requires--the respective differences. INTRODUCTION 1. As the end of the Second Millennium of
Christianity draws near, the Church is preparing by various pastoral
initiatives, to celebrate with faith and gratitude the Great Jubilee of the
birth of the Lord and Savior Jesus Christ. In this way, She is preparing to
enter the Third Millennium of the Christian era with a renewed commitment to
give joyful witness before the whole world to Her faith and hope. The Pilgrim
Church in America also wants to celebrate Jesus Christ as well as to recall
and relive the fundamental, decisive event of Her history. For all humanity,
this is a dramatic and exciting era. Some people see it as the end of an
historical era and the period of labor giving birth to a new civilization. In
this context, it is possible to reflect on how this historical moment affects
the People of God as well as on how the Church in America can participate in
the birth of a new civilization of justice, solidarity and love. 2. In order to promote a renewal of faith
and Christian life at this historical crossroad, bishops--the majority of
whom will come from the American continent--will be called into a Special
Assembly of the Synod of Bishops for America. With an apostolic spirit they
are thereby embracing the proposal first made by the Holy Father, Pope John
Paul II in Santo Domingo, in 1992, at the inauguration of the work of the
Fourth General Conference of the Latin American Episcopate, when he said:
"Along these same lines of pastoral concern for the most disadvantaged
social categories, this General Conference could examine the opportuneness of
a meeting in the not too distant future of representatives of the episcopates
of the entire American continent--a meeting which could be synodal in
nature--for increased cooperation between the various particular Churches in
the different areas of pastoral activity and at which, in the context of the
new evangelization and as an expression of episcopal communion, the problems
relating to justice and solidarity among all the nations of America could be
faced."(1) Later, the Pope again treated the subject
in the overall program of preparation for the Jubilee Year 2000, presented to
the universal Church in his Apostolic Letter, Tertio millennio adveniente:
"The last General Conference of the Latin American Episcopate accepted,
in agreement with the bishops of North America, the proposal for a Synod for
the Americas on the problems of the new evangelization in both parts of the
same continent, so different in origin and history, and on issues of justice
and international economic relations, in view of the enormous gap between
North and South."(2) The major goals which the Holy Father
proposes for the present Special Assembly for America are the following:
3. This Lineamenta is intended to
respond to these goals and gather together the responses of the various
episcopal conferences of America. Above all, it should be stated that the
starting point is Jesus Christ, the Savior and Evangelizer, who offers
His Way at this historical juncture. He invites the person of today,
as He invited Nicodemus, "to be born from above, of water and Spirit, in
order to enter into the kingdom of God" (Jn 3:3-5). At this time,
as the People of God in America is preparing to cross the threshold of the
Third Millennium, the Christian faith proclaims the enduring truth: "For
God so loved the world that He gave His only Son, so that whoever believes in
Him should not perish but have eternal life. For God sent the Son into the
world, not to condemn the world, but that the world might be saved through
Him. He who believes in Him is not condemned; he who does not believe is
condemned already, because he has not believed in the name of the only Son of
God" (Jn 3:16-18). Jesus Christ, living today in His Church,
accompanies Her as She crosses the threshold of hope and, as She enters the
Third Millennium. He strengthens Her to continue the mission of proclaiming
the Gospel, which for five centuries has borne abundant fruit in the history
of the American continent. With the goal of consolidating and strengthening
the Christian life of peoples and of helping this life reach into all levels
of society and contemporary living on the continent, the Pastors of the
People of God want to propose a new evangelization, which will encourage each
person in America to encounter the living Christ. Jesus invites
everyone to conversion, so as to live in communion with the Father,
and to let themselves be transformed by the Spirit into instruments of
fraternal solidarity. FIRST PART I.
JESUS
CHRIST, SAVIOR AND EVANGELIZER 4. At the beginning of the Synod's work on
the new evangelization in America, it is essential to keep in mind that Jesus
Christ, who died and rose again and who is now living in His Church, must
always be the starting point for every activity. He must also be the
"way" followed in pastoral activity to bring each activity to
fulfillment. At all times, the central role of the person of Jesus Christ
must be stressed, "for there is no other name under heaven given among
men by which we must be saved" (Acts 4:12). From the encounter of
each Church member with the living Jesus Christ will come conversion,
communion and solidarity, the basic necessities for making each one an
apostle in the new evangelization. "As the Father has sent me, even so I
send you.... Receive the Holy Spirit" (Jn 20: 21-22). Jesus
Christ the Evangelizer calls upon everyone. He evangelizes them and He sends
them forth to evangelize. "From (the) living knowledge of Christ springs
the desire to 'evangelize' and to lead others to the 'yes' of faith in
Jesus Christ. But, at the same time, the need to know this faith better makes
itself felt."(3) What is Jesus Christ saying to the people
of America at this moment in history? The question is not meant to be
theoretical, but concrete, that is, it should lead to practical ways of
creating a genuine encounter and dialogue in the faith. Each person in
America is invited to seek this encounter with Christ, as a disciple
in search of truth encounters his Master, or as a person in search of
friendship encounters others. 5. The Gospels relate the stories of
various men and women and their encounters with Jesus. Two of John the
Baptist's disciples met Jesus because they were responsive to God's call.
They asked Him where He lived, and Jesus welcomed them into His home. He
conversed with them, and in the end they became His disciples (cf. Jn
1:35-51). Nicodemus, the Jewish magistrate who had doubts about his religion,
met Jesus at night. Jesus revealed to him the nature of His mission, the
Father's love for mankind and His identity. Jesus also invited him to be born
again (cf. Jn 3:1-21). At the same time, Jesus went out Himself
to encounter various men and women. He came upon Zacchaeus, the tax
collector, who did not always respect the demands of justice in his work.
Jesus went to eat with him, bringing joy and salvation to his house.
Zacchaeus, his heart touched, promised to pay back fourfold anyone whom he
had cheated (cf. Lk 19:1-10). Likewise, Jesus encountered the
Samaritan woman, a sinner, at Jacob's well. He spoke to her about the living
water which quenches a person's inner thirst (cf. Jn 4:6-42). 6. The men and women of America must also
draw near to Christ, not to study Him in an academic manner nor to look at
Him simply as spectators, but to have an encounter with Him in the
circumstances of their own life: in their families; in their work; and in their
aspirations, doubts and weaknesses. If they are able to dialogue with Him and
open their heart to hear the Word of God, these encounters will transform
them into His disciples. This encounter is always with Jesus
Christ who died and rose again, with Christ who "by His
incarnation... has in a certain way united Himself with each man. He worked
with human hands, He thought with a human mind. He acted with a human will,
and with a human heart He loved. Born of the Virgin Mary, He has truly been
made one of us, like to us in all things except sin."(4) Nothing human
is foreign to Him, no situation of joy or suffering, no situation of poverty
or work and no legitimate human aspiration. He accompanies each person in the
journey of life and stands by each person in personal trials to the point
that He identifies Himself with the lowliest. He died on the cross to free
humanity from sin and evil. Through His cross Christ conquered
death--death not simply in the physical sense, but above all, death in the
spiritual sense, death resulting from sin. Through His resurrection, He lives
in eternity with the Father and in time with the Pilgrim Church. Through His
Spirit He gives life, enlightens, guides, consoles, fortifies and saves those
who sincerely draw near to Him in their search for peace and happiness. As on
the day of His resurrection in Jerusalem, Christ is present today in the
midst of each Christian community, saying to it: "Peace be with you! As
the Father has sent me, even so I send you.... Receive the Holy Spirit"
(Jn 20:21-22). II. THE
CHURCH AND THE NEW EVANGELIZATION 7. Considering that a reflection on the
new evangelization in America is the purpose of this document, what could be
more fruitful than a reading of the Gospel of St. Luke which presents the work
of salvation as a journey of salvation and evangelization: Jesus makes
this journey as one sent by the Father and led by the Spirit. The way of salvation
continues through the work of evangelization, which is carried out in
history by the Pilgrim Church. This journey takes place in three stages: the
first is the time of preparation in the Old Testament; the second is the time
of fulfillment, which includes both the life and public ministry of Jesus and
the era of the Church in which Christ acts through His Spirit as the Messiah,
who saves and evangelizes; and the third period is the parousia, the
final goal of the history of salvation. 8. It is a way inspired by the Spirit,
who spoke through the prophets, who guided Jesus' steps, and, from the day of
Pentecost, guides the Church. Each particular Church, each community of the
Lord's disciples, has its own "pentecost" or "baptism in the
Spirit" (cf. Lk 3:16; Acts 11:16). This holds true for the
communities of Jerusalem (cf. Acts 2:1ff.), Samaria (cf. Acts 8:14-17),
Caesarea (cf. Acts 10:44ff.), Ephesus (cf. Acts 19:6). Saul
also had his own "baptism" to become the apostle Paul (cf. Acts 9:17).
In the same way, the Spirit guides the Christian communities in America, when
they gather to listen to the Word of God and break the bread of the
Eucharist, when they pray, when they live in unity with their Pastors, and,
above all, when they fulfil the mission of proclaiming the Good News to all
people. It is a way which, in accordance with
God's plan, does not end. It begins in Galilee, leads to Jerusalem,
reaches Antioch and then Rome. From here, it goes out to the whole Gentile
world. No authority or human power can stop it because its driving force is
the Word of God, which bears fruit through the action of the Spirit in the
Church. This action of the Spirit is not bound by the changing currents of
history. 9. It is a contemporary way. Each
generation of Christians has its "today" of salvation and its
unique task to fulfill, i.e., a way to be pursued and a way to live so as to
fulfill what took place in the Gospel. Today, the contemporary
Christian is to live in a deeply personal manner the way of faith. Each is to
live celebrating the memorial of salvation, i.e., Jesus Christ who died, rose
again and continues to live in the present moment, and straining towards the
future until the Final Day when salvation will be consummated in the parousia.
"Now" is the time for conversion (cf. Acts 4:29), because
"now" is the time in which grace is at work. "Now" is the
time when the Word is building up the community (cf. Acts 20:32).
"Now" is the time to bear witness to the Kingdom of God! The whole Church in America must be aware
of the salvific richness of the "today" of salvation and the
"today" of the commitment flowing from the gospel. For this, it is
necessary to recognize the importance of the Sacrament of Reconciliation
(forgiveness and the action of God's saving mercy), the celebration of the
Eucharist, and attentive listening to the Word. It is also important to be
able to grasp the many manifestations of the Kingdom, which at this moment of
history bear witness to communion and charity: e.g., the fidelity of spouses;
the generosity of the laity in apostolic movements; the sacrifice of priests
in their ministry; the selfless dedication of missionaries, and men and women
religious; the heroic, generous efforts of so many people of good will on
behalf of peace and the common good, etc.. In short, it is necessary to
interpret, in the light of the salvific "today", the "signs of
the times" with their positive and negative aspects, so as to achieve a
just re-ordering of the present situation. 10. It is a saving way. The first
one to set out on this way was Jesus, the true Savior. After Jesus, the entire
Church, beginning with the apostles, set out as the sign and instrument of
salvation on Her pilgrimage throughout the centuries (cf. Lk 2:11;
4:18-21; 19:9-10; Acts 2:47; 5:31-32; 13:23,26; 16:17; 28:28). The
Scriptures give account of this way of salvation which responds to the
innermost desires of all humanity, Jew and Gentile alike. To these the Son of
God offers true salvation, inviting them to abandon false hopes. In relation
to the Jewish world, Jesus Christ is seen as the fullness of salvation promised
by the Father (cf. Lk 4:21; Is 58: 6; 61:1-2; Lk
7:18-23; Is 26:19; 29:18ff.; 35:5ff), which one receives solely
through God's mercy--and not because of one's merit--as result of the
acknowledgement of one's sin (cf. Lk 13:1-9; 14:1-24; 15:11-31; 17:10;
Acts 2:38). In response to the Gentiles' desire for salvation, Jesus
presents Himself as the true soter, the "Savior", because He
is salvation also for them (cf. Acts 2:39; 28:28). As in the time of St. Paul in the areopagus
of Athens or in the Roman forum, there is also today an abundance of idols
and divinities, a plethora of masters, gurus, sects, obscure movements
and secular wisdom, all of which promise people a sure plan for happiness and
a utopia. In light of this situation, it is essential to recall constantly
for people that "there is no other name under heaven given among men by
which we must be saved" (Acts 4:12), except the name of Jesus of
Nazareth. 11. The salvation which Christ's way
offers is fundamental and universal, because it forgives and wipes
away the sins of all those who receive it with a sincere heart (cf. Lk
1:77; 3:3; 4:18; 24:47; Acts 2:38; 5:31; 10:43; 13:38; 26:17-18).
Salvation is a liberation from the most fundamental of all evils--sin. It
finds its expression in a person's commitment to this liberation and a
consequent just manner of acting.(5) Therefore, Jesus sets out on His way of
salvation, presenting Himself as the messenger of Yahweh's year of favor,
granting forgiveness of sin, delivering people from demons, proclaiming the
Good News to the poor, freeing prisoners (cf. Lk 4:16-21) and
performing other signs which proclaim the final liberation from all suffering
and death (cf. Lk 7:18-23; 21:28). Today also, the Holy Spirit, who
guided Jesus' steps, is the first evangelizer in the new People of God,
working to gather those who have never received the Gospel message and those
who have left the Christian faith.(6) Jesus continues to offer salvation
through the Spirit as the Church goes along Her way. The Church's
mission in service to this salvific way of Jesus is to take the salvation
which She has received, bear witness to it and offer it to people. This
iter salutis, or "way of salvation", which the Church offers in
Her evangelizing work can be summed up--according to Acts 2:37ff--in the
following sequence: receive the Word, be converted, believe, be baptized,
receive forgiveness of sins and, later, the gift of the Spirit. 12. The Word of God is the ordinary
way by which the Church invites people to salvation. It is the word of grace
and salvation, a powerful word, but its force depends on the manner in which
it is received in the heart of the one who hears it (cf. Lk 8:4-15).
To receive it, one must be converted (cf. Lk 10:13-16;11:29-
32), above all, from unbelief (cf. Acts 2:38-40) and idolatry (cf.
Acts 17:30; 26:20), and turn to God the Father through Jesus in the Spirit.
Today, unbelief-- under forms of secularism, religious indifferentism and
false ideological and political messianisms--is widespread among the people
of North, Central and South America. Idolatry masks itself under the guise of
the "worship" of new "golden calves" such as money,
wealth, power, drugs, sensuality, etc.. The Good News is the source of salvation
for those who receive it in faith, as seen in many examples from salvation
history (cf. Heb 11:38; Lk 1:37- 38,45,48). "To be human,
man's response to God by faith must be free, and... therefore, nobody is to
be forced to embrace the faith against his will. The act of faith is of its
very nature a free act."(7) Where all people are called to make this
free act of faith, Jesus shows a particular concern for those in need. In the
universal call to salvation, it is the poor, the sick and the marginalized
who have a special place. The Lord offers to all people, and in a special way
to "the least" of His brothers and sisters, a salvation which is
complete, i.e., touching every human need--physical and spiritual, earthly
and transcendent. In His earthly life, Jesus work was
limited to the Holy Land, but its application was universal in scope. He came
to save a sinful humanity (cf. Lk 5:31ff.). In being Son of God, He is
also, through the mystery of His incarnation, the Son of Man. This makes Him
a brother to every human being, since He shares all things in the human
condition except sin. For this reason, His redemptive work is universal (cf. Lk
2:14,30-32). As the Church makes Her way in the world, the risen Lord,
present through His Spirit, offers the Good News to all through the witness
of His disciples (cf. Acts 4:33). It is important to take into consideration
the universal nature of the mission within each particular Church, i.e., the
mission "ad gentes", in other words, the mission to those to
whom the Gospel has not yet been proclaimed, and also the mission among the
baptized, who have become lukewarm in their Christian life or who have left
the Catholic Church. This mission "ad gentes" must seek to
meet the new situations of contemporary society where Christ is not
mentioned, i.e., today's new areopagus of which Pope John Paul II
speaks in his Encyclical Letter Redemptoris missio, the areopagus
of the mass media, the areopagus of culture and science, art, the
intellectual life, entertainment, sports and politics.(8) III. MARY,
EVANGELIZED AND EVANGELIZER 13. Mary is the paradigm in the way of
evangelization, because in her is the fullness of grace. Through the
overshadowing of the Holy Spirit, God offers her the mission of divine
motherhood, while preserving her virginity (cf. Lk 1:30- 35). With the
perfect obedience of faith, Mary offers her humble and generous 'yes' to God
(cf. Lk 1:38) and lets herself be fully evangelized, welcoming the
Word of God, first in her heart and then in her womb.(9) In turn, she becomes
the first evangelizer because through her the Savior offers Himself to all:
to Elizabeth and her son John the Baptist (cf. Lk 1:41), to the
shepherds (cf. Lk 2:16-20), to the Magi (cf. Mt 1:10-11), to
Simeon and the prophetess Anna (cf. Lk 2:27-38) and to the many people
of good will who drew near to Him during His public ministry. On Calvary,
from the hands of her dying Son, Mary, the New Eve and the Mother of the
Church, receives all humanity in the person of the beloved disciple (cf. Jn
19:25-27). Since that day, Mary has always been present in the life of the
Church. The Mother of the Redeemer has also been
present among the People of God in America from the very beginning of the
first evangelization, but in a special manner from 1531 when, in the
apparition to Juan Diego on Tepeyac hill, she offered her maternal protection
under the title of Guadalupe to all the people of the American continent.
Under many other titles the Virgin Mary is venerated as the Mother of God and
Mother of All Peoples in the different countries and regions, where the
faithful manifest through their Marian devotion their unmistakable membership
in the Catholic Church. For this reason, Pope John Paul II gave her the
titles, "Star of the First Evangelization" and "Star of the
New Evangelization.(10) Today, as at Bethlehem, Cana and Calvary, Mary, the
Star of Evangelization in America, continues by her presence to sustain the
work of proclaiming Jesus Christ, the Savior of humankind. 14. The Spirit who transformed Mary into
the first one evangelized and the first evangelizer is the same Spirit of the
Lord who accompanied her Son at the beginning of His public ministry in
Galilee: "The Spirit of the Lord is upon me, because He has anointed me
to preach the good news to the poor..." (Lk 4:16- 21). Today
also, the Holy Spirit is the principal evangelizer who inspires the Church in
America to sing with Mary the Magnificat, her "Song of
Praise", once again confirming that it is impossible to separate the
truth about the God who saves from the manifestation of his preferential love
for the poor and lowly.(11) On the way towards the Great Jubilee Year 2000,
the Virgin Mary will be a model of conversion, communion and solidarity for
the Church in America, so that the saving activity of her Son may reach all
on the continent. For this reason, in announcing the celebration of the Great
Jubilee of the Third Millennium, John Paul II chose to entrust this
undertaking of the whole Church to the heavenly intercession of Mary, the
Star who guides Christians to their encounter with the Lord.(12) SECOND PART I. PERSONAL
AND SOCIAL CONVERSION 15. "The time is fulfilled, and the
Kingdom of God is at hand; repent and believe in the Gospel" (Mk
1:15). Thus Jesus began His messianic mission, announcing the fulfillment of
the time of promise and inviting His hearers to repent. Since Pentecost, the kerygma
of the apostles has been fulfilled in the proclamation of Christ, who died
and rose again as the sole Savior of Humanity, inviting people to be
converted and believe in Him (cf. Acts 3:19-20,26). The encounter with
the risen Lord must lead to a profound change of heart and a constant renewal
of life, aimed at an ever more perfect configuration with Christ, the Way,
the Truth and the Life. Such a conversion is a gift of God, which is
liberation from sin in all its forms. This conversion introduces a person
into the mystery of Christ the Redeemer. The Apostle to the Gentiles sums up
Jesus Christ's apostolic mission, explaining the cosmic dimension of His
ministry of reconciliation, as Pope John Paul II reminds us in his
Post-Synodal Apostolic Exhortation Reconciliatio et paenitentia:
"But it is once more Saint Paul who enables us to broaden our vision of
Christ's work to cosmic dimensions, when he writes that in Christ, the Father
has reconciled to Himself all creatures, those in heaven and those on earth
(cf. Col 1:20).(13) As the Great Jubilee of the Third
Millennium draws near, Christ offers us the treasures of His redemptive blood
and His grace. Thus, conversion is a prior demand for forgiveness of sins and
the transmission of divine grace. Today, Christ also addresses all His
disciples in America, saying to them: "Repent, and believe in the
Gospel" (Mk 1:15). 16. How are we to understand this
conversion? In his Post-Synodal Apostolic Exhortation Reconciliatio et
paenitentia, Pope John Paul II says: "The term and the very concept
of penance are very complex... Penance means the inmost change of heart under
the influence of the word of God and in the perspective of the Kingdom....
Penance is a conversion that passes from the heart to deeds, and then to the
Christian's whole life."(14) Conversion, then, is not some isolated act
but a constant process in the life of a Christian. It endures throughout
life. It is not an act affecting only individual persons, but also groups,
institutions and social structures in that they are created and directed by
free and responsible individuals. Furthermore, conversion is reconciliation
with God, with oneself and with others, and it presupposes overcoming the
basic rupture which is sin. In preparing to celebrate the Great
Jubilee Year 2000, the Holy Father invites all the members of the People of
God to make a sincere examination of conscience, which is the first step
towards genuine conversion: "On the threshold of the new Millennium,
Christians need to place themselves humbly before the Lord and examine
themselves on the responsibility which they too have for the evils of our day."(15) II. LIGHTS
AND SHADOWS 17. From the pastoral viewpoint, there are
many elements which favor conversion and which act as leaven for
reconciliation with God and with one's brothers and sisters. Signs point to a
religious awakening among people-- especially among the
young--exemplified in a thirst for prayer and contemplation. In this regard,
popular piety continues to be strong, manifesting itself in the everyday
practice of religion, which is capable of leading people to discover the core
of the Christian mystery. Proofs can be seen in the faithful's participation
in the sacraments, especially baptism, Eucharist and matrimony, which are
oftentimes also occasions for family and social gatherings. This religious
awakening is further manifested in the worship of Christ, invoking Him under
His diverse titles and commemorating various mysteries in His life. Many
times these devotions are accompanied by pilgrimages to shrines, often in
response to vows and promises. Similarly, one can perceive a strong devotion to
the Blessed Virgin, Star of the Evangelization of America--as John
Paul II has called her--not only under her title of Guadalupe, but also under
so many other titles by which she is venerated in each country and in almost
every region. No less important is devotion to the Saints of America and
those of the universal Church. Other signs bearing witness to this religious
awakening are seen in the faithful's affection and adherence to the Vicar of
Christ, the Pope, their obedience and respect for the bishops and priests,
and the countless traditions and actions by which the faithful express and
manifest their faith. Still other signs preparing the way for an
encounter with God and one's brothers and sisters are: involvement in
programs to achieve peace, pro-life activity, solidarity with those on the
periphery of society, with those suffering every type of infirmity
(particularly AIDS) or with those who have fallen into drug abuse (an ever
increasing number today), and concern for the whole of creation, manifested
in a special attention to ecological problems. 18. Despite these lights, however, there
are shadows which need to be dispelled by conversion to the faith.(16)
Indeed, in the piety of the people of America there are oftentimes many
elements at odds with Christianity. These elements occasionally lead to a
syncretism constructed on the basis of popular beliefs, or, in some cases,
they cause believers to become disoriented and easily led astray by sects or
para-religious movements. The societies of North, Central and South
America show signs of a materialistic and consumer style of life. This
materialism, however, instead of bestowing happiness, produces a great lack
of satisfaction. Today, many people motivated simply by the desire for
possessions and exploitation of material resources, experience an inner
emptiness, which confirms the words of St Augustine, "You have made us
for yourself, O Lord, and our hearts are restless until they rest in you."(17)
Such a "restlessness" present in every person illustrates the
universal search for meaning in human existence, which finds its raison
d'etre only in Jesus Christ, the revelation of the Father in the Spirit.
Furthermore, we must recall that this materialism is accompanied by an ever
more widespread mentality which rejects life--before birth or in its final
stages--and a growing recourse to violence and death. A secular mentality can also be detected
in the matter of religion. Such an attitude is gradually leading people to
moral relativism or religious indifference. In his Apostolic Letter Tertio
millennio adveniente, Pope John Paul II points out this aspect as one of
the areas which must be included in the examination of conscience in
preparation for the Jubilee Year 2000: "How can we remain silent, for
example, about the religious indifference which causes many people today to
live as if God did not exist, or to be content with a vague religiosity,
incapable of coming to grips with the question of truth and requirement of
consistency?"(18) No less important is the influence of the
above factors on priestly vocations and on the life and ministry of
priests.(19) The result is a lack of vocations and defections from the
priesthood. Thus, many communities are deprived of the celebration of the
Mass which is sometimes replaced by celebrations of the Word with the
distribution of the Eucharist by extraordinary ministers or permanent
deacons. 19. The increasing religious indifference
leads to the loss of the sense of God and of His holiness, which, in
turn, is translated into a loss of a sense of the sacred, of mystery and of
the capacity for wonder. These are human dispositions which predispose a
person to dialogue and to an encounter with God. Such indifference almost
inevitably leads to a false moral autonomy and a secularistic life-style
which excludes God. The loss of the sense of God is followed by a loss of
the sense of sin, which has its roots in the moral conscience of the
individual. This is a great obstacle to conversion. Sin, as the biblical sources reveal, is
most of all a rupture with God, disobedience to His holy law (cf. Gn
3:1ff.; Rom 7:7-25). However, it is also a rupture and division among
brothers (cf. Gn 4:1-16). In order for a change of heart to take
place, there must be a sensitivity to sin. "To acknowledge one's sin,
indeed... to recognize oneself as being a sinner, capable of sin and inclined
to commit sin, is the essential first step in returning to God.... In effect,
to become reconciled with God presupposes and includes... doing penance in
the fullest sense of the term: repenting, showing this repentance, adopting a
real attitude of repentance."(20) In a letter addressed to the Bishops of
the United States, Pius XII alerted the Pastors of the Church in these
prophetic words: "The greatest sin of the century is the loss of the
sense of sin."(21) In the same vein, in his Angelus talk, 14
March 1982, Pope John Paul II said: "Have we got a correct idea of
conscience?... Does not the modern man live under the threat of an eclipse of
conscience? Of a dulling of, or an 'anesthetization' of conscience?"(22) In some areas, the infrequent practice
of the sacrament of Penance is the logical consequence of this twofold
loss--the loss of the sense of God and of the sense of sin. III. THOSE
WHO WORK FOR CONVERSION 20. Conversion is a gift which comes from God,
who is "rich in mercy" (Eph 2:4). This mercy is offered to
persons as a work of His love in Jesus Christ, the mediator of forgiveness
and grace. "For God so loved the world that He gave His only Son, that
whoever believes in Him should not perish but have eternal life" (Jn
3:16). Jesus Christ, the Good Shepherd, seeks the lost sheep and gives
His life for His flock. He Himself offers a person the many ways of
conversion and reconciliation. He is our reconciliation, and therefore Saint
Paul exclaims: "...All this is from God, who through Christ reconciled
us to Himself and gave us the ministry of reconciliation; that is, God was in
Christ reconciling the world to Himself, not counting their trespasses
against them, and entrusting to us the message of reconciliation" (2
Cor 5:18-19). 21. The Church, which continues
Christ's salvific work, offers forgiveness and reconciliation.
"Everything that the Son of God did and taught for the reconciliation of
the world, we know not only through the history of His past actions, but we
also sense them in the efficacy of that which He realizes in the
present."(23) The Church invites all in America to conversion in
celebrating Her liturgical acts (above all in celebrating the Sacrament of
Reconciliation), in announcing the Word of the Lord, in praying, in promoting
the unity of Her members, in fostering solidarity and in bearing witness to
the love of God. The bishops, as the successors of
the Apostles, are those who principally continue the mission of the Good
Shepherd. They proclaim to all the goodness and forgiveness of God and
propose the message of fraternal reconciliation to the members of the
particular Church, to brothers and sisters of other confessions and to all
people of good will. Together with the bishops, all members of the People of
God, priests, men and women religious, and the laity, according to
their ministry and charism and through their prayer, work, action and
witness, are called to cooperate in this pastoral mission through continual
inner renewal and reconciliation among people. IV.
AREAS
FOR CONVERSION 22. Just as personal sin has its
unavoidable consequences in society, it must also be kept in mind that
personal conversion has its own effects on society. In this sense, attention
should be given to the areas of reconciliation and conversion in the life of
society. A primary area for reconciliation and
conversion bears the simple yet meaningful name "Christian life",
that is, the life of prayer, the life of grace, participation in the liturgy
and the sacraments (above all in the sacraments of Eucharist and Penance),
witness and the dedication to apostolic work. The privileged means for
increasing Christian life has always been, and still is, catechesis
considered in its integral sense. This includes--as the Catechism of the
Catholic Church teaches--the profession of faith, the life of faith (the
Commandments) and the prayer of the believer.(24) The following areas of
society can be sites to achieve reconciliation and fellowship: the family,
the parish, religious communities and lay movements, the particular Church in
itself and in its relations with other particular Churches, and the social
settings of one's country and its dealings with other nations. 23. Another area for conversion, in which
a person can and should work tirelessly, concerns human life issues.
Promoting a mentality which welcomes and esteems every human life, and
working to help achieve repect for human life in all its stages, is an urgent
duty in light of the "culture of death" which can be found under
various forms in society. Formation in positive attitudes towards human life
begins in the home, but this formation must be continued in the parish, the
school, the university and in various other areas of society. As Pope John Paul II recalls in his
Encyclical Letter Evangelium vitae, the promotion of human life, from
the point of view of the faith, has a twofold dimension, that of respect for
one's neighbor and gratitude to God: "The commandment 'You shall not
kill' thus establishes the point of departure for the start of true freedom.
It leads us to promote life actively, and to develop particular ways of
thinking and acting which serve life. In this way, we exercise our
responsibility towards the persons entrusted to us and we show, in deeds and
truth, our gratitude to God for the great gift of life."(25) 24. Another area for conversion is that of
the means of social communication and entertainment. This is one of
the most compelling challenges, demanding an adequate pastoral response on
the Church's part. There is an urgent need to teach people to exercise
Christian responsibility in their use of these means, which are indeed
wonderful but can at times have a negative influence. People should also be
taught to find ways to employ them as valuable instruments for knowing and
proclaiming the Word of God. Here too, Christ's invitation to an interior change
of heart and attitude is present. Although the media are a good means for
formation and information, they are frequently manipulated for
"disinformation" and "deformation" in sowing a
materialistic, hedonistic mentality which emphasizes wealth, power, egoism,
violence and sensuality. Furthermore, the promotion in the media of certain
lifestyles is an attack on family values and the faith, and frequently leads
to an indiscriminate, unconscious acceptance of such models, thus causing a
genuine invasion of culture. On the other hand, as Internet or the
"information highway" clearly illustrates, telecommunications is
opening for the human family--and for the Gospel as well--new fields and
horizons of participation, communication and witness. 25. The field of social structures
is another area for conversion. Certain economic systems and policies
exist which control the commercial market and affect the financial matter of
loans and interests, generating in some cases an enormous debt for nations
and impeding the development of peoples. There are also certain types of economic
aid dependent on the ideologies of small political groups, various people
in power and nations which are not always governed by the criteria of equity
and solidarity, but rather by selfish interests. Such conditions call for
conversion, especially as they relate to the economic inequality between the
northern and southern areas of the continent. The situation calls out to
faith and to conscience--both human and Christian--for a response. In regard to this aspect, one must ask if
there is an adequate diffusion of the Church's social doctrine among
Christians, and, above all, if its teaching is being applied to the many
social problems of the American continent, North, Central and South America
alike. This is a great challenge for the Church in America. She is called to
translate into action and concrete initiatives the commandment of love of
neighbor and the shining testimony of Christ, who identified Himself with the
poor, the sick, the naked, strangers, prisoners, or to put it briefly, with
the least of His brethren (cf. Mt 25:31 ff.). 26. Furthermore, ecumenism is
another field open to reconciliation. Indeed, as the Second Vatican Council
points out in the Decree Unitatis redintegratio, "there can be no
ecumenism worthy of the name without interior conversion."(26) The
practice of ecumenism begins--as the above-mentioned council decree
recalls--with a renewal of the whole Church. This "continual reformation
of which She (the Church) has need, insofar as She is an institution of
men.... therefore has notable ecumenical importance."(27) The ecumenical
movement has brought about very positive experiences which, according to the
invitation of the Second Vatican Ecumenical Council, promote the following:
prayer in common with our Christian brothers and sisters, especially in the
celebration of the Week of Prayer for Christian Unity; respectful dialogue to
gain a better mutual understanding between the Christian brethren and members
of the Catholic Church; ecumenical formation of Pastors so that, in the
above-mentioned ecumenical dialogue, the doctrine of the faith may be
explained clearly and firmly, but at the same time, with charity and
humility.(28) These and other initiatives contribute in a great degree to
building the unity for which Christ asked the Father as a gift: "That
they may all be one... so that the world may believe" (Jn 17:21). V.
PARTICULAR
APPEALS FOR CONVERSION IN AMERICA 27. In the Post-Synodal Apostolic
Exhortation Reconciliatio et paenitentia, Pope John Paul II in 1984
pointed out the existence of many divisions among people in our time. He
spoke of a world fragmented by growing inequalities among groups, social
classes and nations, by ideological antagonism, by the conflict of economic
interests and political polarization, by various forms of racial, cultural or
religious discrimination, by violence and terrorism, and by the inequitable
distribution of the world's resources and cultural benefits, based on a
social organization in which the gap in the human conditions of the rich and
poor is becoming ever larger. In this context, the Holy Father noted that
such a situation, in some manner, has an effect on the Church: "Over and
above the divisions between the Christian Communions... the Church today is
experiencing within Herself sporadic divisions among Her own members,
divisions caused by differing views or options, in the doctrinal and pastoral
field."(29) 28. There is on the American Continent the
alarming existence of someelements of division which are further calls
for conversion and reconciliation, at the individual and social level:
These and other aspects were specially
treated at a meeting convoked by the Congregation for the Doctrine of the
Faith in Guadalajara, Mexico, 6-10 May 1996. During this meeting the
doctrinal commissions of the episcopal conferences of Latin America reflected
on some theological topics which arose in conjunction with pastoral
situations in the participating countries, in an ongoing search for helpful
criteria in promoting the unity based on the truth of revelation and dogma.(30) THIRD PART I.
COMMUNION
WITH JESUS CHRIST, LIVING IN THE CHURCH 29. The encounter with the living Jesus
Christ always leads to conversion and reconciliation with God and neighbour.
It culminates in the communion of life with Him, and bears fruit in
solidarity with those most in need. As the Pilgrim People of God in America
prepares to undertake the work of the new evangelization in order to
celebrate the Jubilee Year 2000, it will be necessary to evaluate how Christians
are living the communion desired by Christ, what are the obstacles to it, and
what are the demands and challenges raised by Christ's call to communion in
charity. Shortly before His passion and death, at
the time of institution of the Eucharist and the priesthood, Jesus prayed to
His Father for communion between the disciples and Himself. "As thou,
Father, art in me, and I in thee, that they also may be in us, so that the
world may believe that thou has sent me" (Jn 17:21-26). He
Himself expressed this reality so beautifully in the parable of the vine and
the branches, indicating the trinitarian dimension of communion: the Father,
the vinedresser, plants and cultivates the vine--Christ--whose branches are
the members of the Church. As the branches must remain united to the vine in
order to bear abundant fruit, so too must Christians remain in Christ,
keeping His Word and observing His commandments, especially the commandment
of fraternal love. The vine, which is the image of the Church, bears its
fruit in charity through the action of the Holy Spirit at work in Her (cf. Jn
15:1-17).(31) Another image employed by Sacred Scripture
to express the communion of life with Christ in His Church is that of the
body. The risen Christ, Head of the Church which is His Body, identifies
mystically with His members (cf. 1 Cor 12:12-29).(32) Through the
action of the Holy Spirit, the mystery of His death and
resurrection is made present in the everyday life of the Church, not only
as a whole, but also in each of Her members, because whatever is done for the
least of His brothers--the hungry, the naked, the sick, the homeless,
stranger and prisoners--is done to Him (cf. Mt 25:34-46). 30. Today in America, the face of the
suffering and crucified Christ takes on the features of various persons:
the poor who crowd immense cities, the unemployed, migrants, those
marginalized for various reasons, the unborn, street children, children
without opportunity for an education, young people without work and guidance,
women who are underpaid or exploited, the elderly who are abandoned,
prisoners, and the sick, especially those suffering from AIDS. The face of
Christ can also be seen in the marginalized ethnic minorities, in indigenous
peoples and African-Americans, in the farmers and in those who live in the
shanty-towns in the peripheries of the big cities in the North, South and
Central regions of the continent. 31. At the same time, however, one can
also say that in the Christian communities of America the face of the
risen Christ shines forth. His Spirit is producing many signs of new
life, which conquers sin, death and the powers of evil. Witness to this fact
can be seen in the holiness of so many members of the Church, frequently
anonymous: pastors who are faithful to their mission; men and women religious
who offer the oblation of their lives consecrated to God and to the service
of their brethren, especially those who are most neglected; martyrs and
witnesses to the faith; the many missionaries from the North who are going to
proclaim the Gospel among their brothers and sisters in Central and South
America, as well as priests, religious and laity from Central and South
America who work among their brothers and sisters in the North; spouses who
are faithful to their marriage vows and are generous in their commitment to
the formation of their children; many young people who participate in the
apostolate and voluntary services as seen in their joyful, generous response
to the frequent gatherings convoked by the Holy Father; lay people who work
as volunteers in organizations which serve those most in need, etc.. Communion is a work of the Trinity. It is
desired by the Father, fulfilled by Christ in the Holy Spirit and continued
in the Church as a mystical reality. It is a task to be developed in history.
Guided by the Spirit, the Church is building up this communion in the various
areas of Church life and in the life of civil society.(33) II.
LIGHTS
AND SHADOWS 32. Communion, as presently lived in the
Christian communities of America, is characterized by lights and shadows.
Among the former, mention should be made of the role of Christian families as
true schools of communion. In the family, children receive their first
experience of faith and the love of God, as well as their first examples of
acts of charity towards their neighbour. Many Christian families in America
are indeed living cells of communion, bearing witness to fidelity to Christ,
love for His Word and observance of His will. They are one of the great hopes
of the Church for the new evangelization. The consecrated life in the American
continent, although not without its difficulties, is also a witness of
communion as manifested through a life in common and also through an attitude
of communion towards other members of the particular and universal Church.
Men and women religious, members of the societies of apostolic life, and
those belonging to secular institutes strengthen the bonds of ecclesial
communion by placing the uniqueness and diversity of their charism at the
service of the one Body, the Church.(34) Pope John Paul II recalls in his
Post-Synodal Apostolic Exhortation Vita consecrata that consecrated
persons have an important mission in the Church: "Consecrated persons
should be zealous heralds of Jesus Christ, ready to respond with the wisdom
of the Gospel to the questions posed today by the anxieties and urgent needs
of the human heart."(35) Another positive aspect in communion is
the life of so many priests who "are sacramental representations of
Jesus Christ, the Head and Shepherd"(36) and who thus, by their selfless
daily labour, build up communion in the particular Churches, each
contributing his gifts and ministry in the proclamation of the Word, in the
administration of the sacraments and the pastoral leadership of the parish
community. Other builders of communion are lay people
who, in virtue of their baptismal anointing, take up their apostolic
commitment in the Church and in civil society. Indeed, these people sanctify
the world and build up communion by fulfilling with a sense of Christian
responsibility their duties in various areas: the family, the workplace,
causes in defense of humanity; and the fields of social communication,
thought, politics, economics and labor in general. In this regard, the Letter
to Diognetus states: "The relation of Christians to the world is that of
a soul to the body."(37) All people of good will also contribute in
building up the communion which God desires for all the members of the human
family by working for the common good, for the progress of peoples, for
culture and for justice and peace. Furthermore, signs of this communion lived
among the members of the Church and society are the following: a
sensitivity--which grows more acute each day--to the problems of social
injustice in the fields of economics, politics and culture; the longing for a
legitimate liberation and promotion of the whole person as well as of all
persons and groups; the more widespread study and application of the Church's
social teaching; and the many instances of solidarity at the regional,
national and international levels. 33. Nevertheless, difficulties and
obstacles can also be detected in the Church's life of communion in America.
For example, opportunity or room for dialogue does not always exist among different
members of the Church. Likewise, the lack of effective structures oftentimes
causes problems in pastoral collaboration. Tensions and frictions are
sometimes present. Within the Church, the crisis of obedience to the Church's
Magisterium--manifested in many ways-- does not foster communion, i.e., some
theological or pastoral positions in certain matters, the dissent of some
theologians, the attitudes of groups and persons who, although they call
themselves "Catholics", are in open contradiction to the teachings
of the Church in the matter of morals as well as in some aspects of dogma. Some members of the People of God are not
rooted firmly enough in the Faith so that the sects, with their deceptive
proselytism, mislead them to separate themselves from true communion in
Christ. Within the Church community, the multiplication of supposed
"apparitions" or "visions" is sowing confusion and
reveals a certain lack of a solid basis to the faith and Christian life among
Her members. On the other hand, these negative aspects, in their own way,
reveal a certain thirst for spiritual things which, if they are properly
channeled, can be the point of departure for a conversion to faith in Christ. 34. Certain aspects of today's society
cause the weakening of communion. They are manifested particularly in the
dominance of such counter-values as materialism, egoism and hedonism.
Furthermore, subjectivism is on the rise, oftentimes seen in an attitude of
confrontation with authority, that of the Church or of other types of
institutions: familial, educational or civil. In families--even Christian
ones--there can be seen a weakening of religious values, a relative increase
in separations and divorces and a growing number of children being born out
of wedlock. Last of all, reference must be made to a greater diffusion of a
certain "culture of death", as illustrated in the rising practice
of abortion and an increasing tendency towards euthanasia. The lack of a
positive attitude towards life is also expressed in the lower birthrate as
well as in the segregation of the elderly from the family nucleus and
society. III.
THOSE
WHO WORK FOR COMMUNION 35. The Holy Spirit, the principle of
communion in the Church, "was sent on the day of Pentecost in order that
He might continually sanctify the Church, and that, consequently, those who
believe might have access through Christ in one Spirit to the
Father."(38) It is He who is guiding the Church "into all the truth"
(Jn 16:13) and unifying Her in communion and ministry. He supplies and
governs Her with diverse hierarchical and charismatic gifts and enriches Her
with His fruits (cf. Eph 4:11-12; 1 Cor 12:4). The faithful's
communion with the Holy Spirit and their communion among themselves were the
subjects of one of the most insistent petitions which Christ made to the
Father, after instituting the Eucharist and before going to His passion (cf. Jn
17:21-26). The people in America, the more they believe in Christ the more
they will strive to work for the above communion by abiding in His love,
observing His Word and, above all, by practicing fraternal charity. The
members of the People of God in America--according to each's vocation--are
called to build up communion, practicing the words of Christ in the
Beatitudes: "Blessed are the peacemakers, for they shall be called sons
of God" (Mt 5:9). 36. As the successors of the Apostles,
"the individual bishops are the visible source and foundation of unity
in their own particular Churches."(39) Therefore, they must be the first
builders of communion, living in unity with the Roman Pontiff, the successor
of St. Peter, and with the other members of the episcopal college. In the
same way, bishops work for communion in their own particular Churches by
promoting and guarding the unity of faith and the common discipline of the
entire Church, and by fostering among Her members a love for the whole
Mystical Body of Christ, especially those who are poor, suffering, or
persecuted for the sake of justice as well as those whom the Lord has called
"blessed" (Mt 5:1-12).(40) Bishops are also agents of
communion at the level of the universal Church. 37. In the particular Church, there are
many signs which show a fruitful increase in the building up of communion,
e.g., the bishop with his presbyterate, priests with one
another and with the laity, and women and men religious, who
contribute their charism to the life and apostolate of the diocese, in
dialogue with the other members of the local Church and in obedience to the
local bishop. All combine in this fruitful structure of ecclesial communion. The Church in America is living a very
important historic moment in celebrating for the first time the Special
Assembly of the Synod of Bishops, which will gather together Pastors of the
particular Churches of the continent. The People of God in America and the
whole universal Church look with hope to this Special Assembly with the view
of achieving a more effective building up of communion in the various areas
of ecclesial and social life. 38. The laity have, in turn, the
mission of building up communion in the broad context of their activities in
the world. In virtue of their baptismal consecration and their mission to
bear witness to the Gospel, re-enforced in a special way by the sacrament of
confirmation, they are contributing their charism to the growth of the whole
Mystical Body, the Church. They bring the new leaven of the Gospel to
temporal activities by the witness of their Christian life and charity in the
family, and by promoting respect and peace in civil society. The following
are some of the many concrete expressions through which the laity make
communion visible and effective in the Church and in society : the welcoming
of migrants and foreigners; helping marginalized minority groups; and
involvement in programs promoting peace, the respect for life, the defence of
human rights and ecology. The family, the "domestic
Church" and image of the Trinity, is an important element in communion
because it is the place where one learns to love God and neighbour. "All
members of the family, each according to his or her own gift, have the grace
and responsibility of building, day-by-day, the communion of persons, making
the family a school of deeper humanity."(41) Young people in America have also given--and continue to give--
evidence of a renewal in vitality, assuming their place in the fabric of this
great tapestry of communion among people. With their enthusiasm and
sincerity, with their capacity for friendship and service of great causes,
they are building up communion, thus inserting themselves among the new
generations in the life of society. 39. Woman is especially gifted by
her feminine genius to be a builder of communion: in the family as a place of
love, encounter and reconciliation, in society as a promoter of assistance
and service to those in need, in the consecrated life as a witness of love of
God and of availability to serve others, and in cultural, professional and
political life as the bearer of humaneness, sensitivity, patience and
serenity. Quite rightly, Pope John Paul II, in his Letter to Women, 29
June 1995, wrote a beautiful word of thanks to all the women of the world
among whom the women of America have proven themselves deserving in a particular
way: "Thank you, women who are mothers! You have sheltered human beings
within yourselves in a unique experience of joy and travail. This experience
makes you become God's own smile upon the newborn child, the one who guides
your child's first steps, who helps it to grow, and who is the anchor as the
child makes its way along the journey of life. Thank you, women who are
wives! You irrevocably join your future to that of your husbands, in a
relationship of mutual giving, at the service of love and life. Thank you,
women who are daughters and women who are sisters! Into the heart of the
family, and then of all society you bring the richness of your sensitivity,
of your intuitiveness, your generosity and fidelity. Thank you, women who
work! You are present and active in every area of life--social, economic,
cultural, artistic and political. In this way you make an indispensable
contribution to the growth of a culture which unites reason and feeling, to a
model of life ever open to the sense of 'mystery', to the establishment of
economic and political structures ever more worthy of humanity. Thank you,
consecrated women! Following the example of the greatest of women, the Mother
of Jesus Christ, the Incarnate Word, you open yourselves with obedience and fidelity
to the gift of God's love. You help the Church and all mankind to experience
a 'spousal' relationship to God, one which magnificently expresses the
fellowship which God wishes to establish with His creatures. Thank you, every
woman, for the simple fact of being a woman! Through the insight which is so
much a part of your womanhood you enrich the world's understanding and help
to make human relations more honest and authentic."(42) In the life of the Church woman occupies
an irreplaceable role, which unfortunately is not always entirely understood
in its true dimension. This no doubt accounts for movements--among some
faithful of the particular Churches, above all, in North America--which
demand the Catholic Church to accept the ordination of women. The Magisterium
of the Church has addressed itself repeatedly to this topic to make clear not
only the impossibility of changing the precise will of Jesus Christ in this
matter, but also to point out the rich and countless possibilities for women
to participate in the life and mission of the Church.(43) IV. AREAS
AND WAYS FOR COMMUNION 40. The Church continues Christ's work and
is Herself a mystery of communion and unity. She is the flock of Christ,
God's cultivated field, the Mystical Vine planted by God, God's Building, the
Family of God and His People and, above all, the Mystical Body of Christ. All
these images are recalled by the Second Vatican Council.(44) She has the
mission of continuing and fulfilling the work of communion begun by Christ.
She also has the mission of living and building communion among Christ's
disciples and among all people because "the Church, in Christ, is in the
nature of a sacrament, a sign and instrument, that is, of communion with God
and of unity among all men."(45) The ways of transmitting this
communion, under the guidance of the Spirit, are first of all the sacraments,
which signify and produce grace as well as the vital union with Christ.
Hence, in the new evangelization of America, primary importance belongs to
the liturgical life of Christian communities. In fact, the Eucharist
is the summit and source of all the Church's life,(46) "because there is
one bread, we who are many are one body, for we all partake of the one
bread" (1 Cor 10:17). It is a very positive sign that in many
communities the conscious and active liturgical participation of the faithful
is increasing. This contributes to regaining the religious sense of the
Lord's Day, to pray to the Father in the Spirit as the Lord Jesus taught, to
render to the One and Triune God the worship which is due as Creator,
Redeemer and Sanctifier. In this way, Sunday continues to be not only a
festive day and a day of repose, but also and above all, a day of worship,
prayer and adoration. The faithful leave the celebration of the Sunday
Eucharist fortified and stimulated to give witness to Christ before the
world, and to perform works of charity and solidarity. 41. The communion in the People of God is
manifested primarily in the unity of faith: "One Lord, one faith, one
baptism" (Eph 4:5). The faith of the People of God is being
weakened today by many factors, e.g., a secularist mentality, materialism,
relativism, the aggressive programs and proselytism of the sects and the lack
of religious formation of some of the faithful. Hence, educating the
People of God in the faith is one of the urgent priorities for the
Church in America. To achieve this end requires the proclamation of the
Word at all levels: catechesis of children, young people, adults, the
teaching of religion in primary, middle and secondary schools, and courses on
religious topics for non- religious students in universities and centers of
advanced learning.(47) In this duly-adapted effort at catechesis,
a special place needs to be given to those categories of persons who have
greater influence on society: politicians, economists, business people, the
intellectual community and those involved in entertainment and the mass
media. The example of Christ, who addresses His Word to all--poor and rich,
educated and unlearned, children and adults--sets the pattern for the
evangelizer. Education in the faith is intrinsically
united to education in charity. Therefore, another way to cultivate Church
communion is the practice of fraternal love, which includes among its
many aspects: the service of charity, social advancement of those most in
need and dialogue at all levels, not only with the members of the ecclesial
community but also with all people of good will. An important place in the
practice of love of neighbor is held by intra- ecclesial cooperation
expressed in the charity among particular Churches: sharing of human and
material resources, communication of cultural values, cooperation through
joint pastoral initiatives, and solidarity among the various local Churches, including
those beyond the nation's borders. 42. Ecumenism is also a privileged
area for the exercise of communion. This dimension of the apostolate,
developed in varying degrees by the initiative of diverse particular Churches
on the continent, is a response to Christ's desire and also the subject of
His prayer to the Father: "That they all may be one; even as thou,
Father, art in me and I in thee" (Jn 17:21). The unity of the
People of God is being built in the following ways: through prayer; through
respectful and sincere dialogue which always gives priority to loyalty and
truth; through cooperation in the social field, in ecology and in charitable
activities; and through initiatives on behalf of peace. The Catholic Church in America, trusting
in the Holy Spirit, the source of unity and truth, does not cease being a
promoter of initiatives aimed at fostering ecumenical dialogue. Where the
duty to work for communion is the same for the whole Church, it is worked out
in different situations. In countries where the vast majority of the people
have traditionally been Catholic--like the Latin American countries--, these
ecumenical initiatives are undertaken with caution, so as not to endanger the
faithful's adherence to the Church's doctrine, their participation in the
Church's liturgical and sacramental life, and their practice of traditions
and activities which express their faith. In countries where Catholics have
traditionally lived with other confessions--as in the North and in some
countries of the Antilles--the initiatives and cooperation with members of
other confessions are more in evidence and more easily undertaken. One
example of the greater possibility for dialogue with other confessions is
demonstrated by the work of some bishops of the Caribbean, who contributed to
the founding of the only ecumenical organization present in their region. V.
GOALS
AND CHALLENGES 43. In order to fulfil the mission of
building unity and communion, the Church in America proposes various goals,
which are also challenges to Her faith, hope and charity, as well as to Her
courage and effectiveness. Among these goals is the promotion of the holiness
of Her members, revitalizing a sense of mission, working for inculturation
and contributing to the achievement of unity and peace. The Church is perfectly holy
because the Son of God loved Her as a spouse, offered Himself for Her
sanctification (Eph 5:25-26) and enriches Her with the gift of the
Holy Spirit for the glory of God. The Church, in turn, invites all the
faithful of whatever state or condition of life to the fullness of Christian
life and to the perfection of charity.(48) In reality, it is above all
through holiness that the Church brings about Her work for the salvation of
humanity. In the lives of the saints, martyrs and confessors of the faith,
the Church in America sees the most sublime fruits of Christ's action and the
best instruments for the new evangelization. The Pilgrim Church in America
recalls with gratitude and veneration Her saints, the faithful witnesses of Jesus
Christ the Savior and Evangelizer: the Martyr Saints John de Brebeuf, Isaac
Jogues and their companions, Saint Rose of Lima, Saint Toribio de Mongovejo,
Saint Frances Xavier Cabrini, Saint Martin de Porres, Saint Elizabeth Ann
Seton, Saint Juan Macias, Saint Rose Philippine Duchesne, Saint Ezequiel
Moreno, Saint Peter Claver, Saint Francis Solano, Saint Teresa de Los Andes,
Saint Maria Ana de Jesús Pareres y Flores, and the Blesseds Kateri
Tekakwitha, Junipero Serra, Katherine Drexel, Juan Diego, Miguel Pro, Rafael
Guizar y Valencia and many other saints and blesseds who have borne witness
to the Gospel in America. From heaven they sustain the faith and life of the
People of God in their earthly pilgrimage, confirming that the call to
holiness continues to represent one of the most important goals and
challenges for communion within the Church in America. 44. The catholicity and universality of
the Church demonstrates that one of Her most essential tasks is that of mission,
i.e., proclaiming the Gospel to all peoples. Everyone--Pastors and
Faithful--should consider as their own the missionary task both within their
particular Churches and beyond its borders. A sign of the vitality and
authenticity of the Christian faith on the continent is the many missionaries
who, departing from those Churches with a greater number of vocations, have
worked generously--and continue to do so--in regions where the proclamation
of the Gospel has not borne such abundant fruit. The exchange of gifts,
beginning with the gifts of persons, such as priests and religious, is a
concrete application of the principle of communion among the particular
Churches.(49) The growing awareness in America--in the North, Central and
South alike--that the faith is strengthened by passing on the Good News, even
beyond one's borders, is giving new life to the apostolate and providing new
opportunities for mission on the whole continent. 45. In our days, culture has
acquired a great importance, since it is both the fruit and the source of
human formation and advancement. At the same time, culture is a fruitful area
for evangelization and for communion as well. Culture treats not only those
factors which develop the countless spiritual and physical qualities in a
person, but also those distinct lifestyles and diverse values of peoples,
which succeed in making social life more human.(50) In order for
evangelization to be truly effective, it will be necessary to go to the roots
of culture--as Pope Paul VI suggested--in order to transform with the power of
the Gospel "the criteria of judgment, determining values, points of
interest, lines of thought, sources of inspiration and models of life, which
are in contrast with the Word of God and the plan of salvation."(51) America is composed of a variety of peoples
with as many cultures. Instead of impoverishing the American continent, this
multiplicity is a source of enrichment. Analogously speaking, just as each
person has a soul, each people has a particular spiritual form which is
expressed in cultural categories. America is adorned with a splendid mantle
of the diverse cultures of her peoples: indigenous peoples,
African-Americans, mestizos, Creoles, those of European and Asian
origin and other ethnic minorities. In this mosaic, there is also a place for
what we could call the "modern" and "post-modern"
cultures of today with their numerous values such as freedom, democracy,
participation, equality, solidarity, progress and scientific and technical
knowledge. A new evangelization has already begun
which places a great emphasis on culture so that once culture is evangelized
it can translate the Gospel message into its own language. This is the
process known as inculturation. For this process to take place
properly, evangelization must follow the stages of the mystery of Christ,
i.e., incarnation, paschal mystery, pentecost. By the incarnation, the Word
of God enters our human reality, assumes it and expresses Himself in it; by
the paschal mystery, everything which is transitory and sinful in human
existence is purified and born to new life; through pentecost, human and
Christian life, in the multiplicity and diversity of the peoples, languages
and cultural forms, is transformed through the Spirit into an expression of
the mystery and unity of the faith. Indeed, the Church, in welcoming the
diversity of peoples and cultures, assumes, purifies and unifies them,
leading them to confess one faith and to experience one life in charity. 46. On the other hand, the Church, in
order to effectively gather the diverse cultures together in unity, must
Herself work tirelessly to achieve unity among Her sons and daughters:
Pastors with their flock, bishops with their presbyterate, priests with their
Pastors, priests among themselves and with the faithful, priests with
religious, lay movements with one another and with the ecclesial structures
of their respective particular Churches, theologians with Pastors, particular
Churches with one another at the regional, national and continental level.
Therefore, Pope John Paul II says: "Among the sins which require a
greater commitment to repentance and conversion, should certainly be counted
those which have been detrimental to the unity willed by God for his
People."(52) Each Christian community in its particular
Church is faced with a vast field of work in promoting communion. In this
sense, the effort expended by each person in these communities to soothe the
tensions and disagreements in the doctrinal and pastoral field is of great
importance. In this way, the heightening of ethnic, cultural or national
differences may be avoided. Thus, the people of our day should be able to say
about the Christian communities of America what was said of the first
Christian communities, "See how they love one another", because
they will see in them and among them one soul and one heart, in virtue of
their one faith in Christ, their fraternal love and concrete works of
solidarity. 47. Today, the great task of building
peace and of making humanity one great family is an inescapable challenge
for all people of faith.(53) In this task, Catholics and members of other
Christian confessions must work together through patient, sincere, ecumenical
dialogue founded on truth, charity and prayer. Furthermore, praise must be
given to initiatives leading to dialogue with believers of non-Christian
religions, such as Jews and Muslims, as well as with members of other
religions who share the belief in one God. The great challenge of peace and
unity also presupposes a disposition for dialogue with all people of good
will. The road to achieving this goal, which
responds to God's plan in Christ, is long and difficult. It is a work which
implies various steps oriented towards the formation of intermediary communities
at the regional, national and international level. The tendency to form
communities of peoples at the national level, as well as communities of
nations at the international and continental level, is a sign of humanity's
desire to acknowledge itself as one large family. On the other hand, a certain unity has
already taken place as a result of the means of social communication, which
are gradually making our planet a "global village". Examples can be
seen in the "Internet" (a network of information and international
communication) and in activities done at the international level, such as
tourism, sports, culture, science, technology, trade, economics, etc.. Other
signs also point to a gradual process--great and inevitable--which is leading
humankind to unity. In using all the above elements which promote unity, the
Church can prepare for the encounter with Christ. When He will have reunited
in His risen Body all His members, then will the Kingdom of the Father come
and God will be all in all (cf. 1 Cor 15:24-28). This is a magnificent
task and an enormous challenge facing the Church in America--working for
communion, while preparing to cross the threshold of the Third Millennium of
the Christian era. FOURTH PART I.
SOLIDARITY
IS BORN OF COMMUNION 48. Communion, properly understood and
lived, is the basis and source of solidarity. St. John, the Beloved Disciple,
understood quite well the Master's spirit and teaching: "And this is His
commandment, that we should believe in the name of His Son Jesus Christ and
love one another, just as He has commanded us. All who keep His commandments
abide in Him, and He in them" (1 Jn 3:23- 24). For the past two thousand years, the
practice of this commandment of fraternal love has been the principle for
transforming societies. Today, at the dawn of the Third Millennium, this is
equally true. The practice of this commandment of fraternal love has the
power to renew society in America. Indeed, most of the problems afflicting
the various peoples of the continent have their origin in socio-economic
causes, which can be overcome if each person or group--including
nations--apply the principle of solidarity. In the present situation of
economic, cultural and political interdependence, what was done in the past
by individual persons must today be done by entire peoples and nations. 49. The Church's social teaching, the body
of principles which the Magisterium has drawn from Her study of the Word of
God (with special reference to the virtues of justice and fraternal charity),
as well as the demands of the natural law and the analysis of the concrete
historical situation, presents a full understanding of the human person,
justice, development and solidarity.(54) Everyone, in virtue of being created in God's image and
likeness, is called to participate through Christ in the divine life. The
human being has a body and soul and, therefore, has needs and desires for
fulfillment at the physical and immanent level as well as at the spiritual
and transcendent level. Hence, when one speaks of human promotion and development,
it should be pointed out that these must concern "the whole person"
because "man does not live by bread alone, but... by everything that
proceeds out of the mouth of the Lord" (Dt 8:3; Mt 4:4). The
human person is the measure and center of all economic, political, social and
cultural activity. Therefore, one speaks of an integral development in
the sense of a change from "less human conditions" to "more
human conditions", e.g., bread, clothing, housing, work, instruction,
freedom, openness to God and Jesus Christ.(55) At the same time, reference is
made to anauthentic development, that is, a development that is
"more human and able to sustain itself at the level of the true vocation
of men and women without denying economic requirements."(56) 50. The human being, whom God created male
and female (with a fundamental equality, although with different
characteristics and gifts respectively), was placed in the world to form a
family and live in society. Therefore, a person cannot claim to seek
development and fulfillment without others. On the other hand, however, the
Creator has desired man and woman for themselves. This means that, although
God has created them as members of a community, any social problem
necessarily implies the integral development of man and woman individually as
persons. Hence, comes the constant duty for solidarity among
individuals, groups and peoples, so that each man and woman can achieve fulfillment
in accordance with God's plan.(57) Man and woman disfigured their original
image as children of God by sinning against the divine command. By sinning
they separated themselves from God and introduced selfishness into their
hearts, the origin of so many sins of domination and injustice against
neighbour. Christ, with His redeeming grace, renews man and woman and shows
each the way of justice and love, which is expressed concretely in
solidarity. This solidarity is born of communion and has its roots in union
with Christ, with the Father and with the Holy Spirit. Indeed, St. John says
in his first Letter: "If we walk in the light, as He is in the light, we
have fellowship with one another, and the blood of Jesus His Son cleanses us
from all sin" (1 Jn 1:7), for "this is the message which you
have heard from the beginning, that we should love one another" (1 Jn
3:11). "He who says he is in the light and hates his brother is in the
darkness still. He who loves his brother abides in the light, and in it there
is no cause for stumbling" (1 Jn 2:9-10). Charity and solidarity are demands of an
active faith because, if not,--as St. James the Apostle says--"What does
it profit, my brethren, if a man says he has faith but has not works? Can his
faith save him: If a brother or sister is ill- clad and in lack of daily
food, and one of you says to them, 'Go in peace, be warmed and filled',
without giving them the things needed for the body, what does it profit? So
faith by itself, if it has no works, is dead" (James 2:14-17). 51. The sight of many people in need in
America has stirred many persons from their indifference, from their
passivity and from their fatalistic resignation, and has made them take on an
attitude of service. Christ encourages them and shows them the way: "Be
of good cheer, I have overcome the world" (Jn 16:33). Indeed, He
overcame sin through the depth and authenticity of His love, which caused Him
to sacrifice Himself in a selfless act of service. The Son of Man came not to
be served "but to serve, and to give His own life as a ransom for
many" (Mk 10:45). Therefore, following the example of Jesus, the
Lord and Master, who washed the feet of His disciples as a sign of love and
humility, Christians are called to express fraternal communion in their
service of solidarity on behalf of others (cf. Jn 13:1ff). This love
is manifested in the service of solidarity and is the most effective witness
of evangelization. This love contains in itself all the power for a real
transformation of society. This love-- fundamentally an act of self-sacrifice
and service, not words or mere sentiments- -helps the person to rise above
thoughts of self, to forget about comfort, to overcome selfishness and to
serve Christ in the brethren who are in need. This is a love of solidarity
which will ultimately determine a person's eternal destiny: "As you did
it to one of the least of these My brethren, you did unto Me.... Truly, I say
to you, as you did it not to one of the least of these, you did it not to
Me" (Mt 25:40, 45). 52. The Church in America, above all in
the developing countries, has always manifested a special desire to respond
to the needs of the poor. In this way, She echoes the message and life of
Jesus Christ, who rich though He was, made Himself poor for our sakes so that
we might be enriched through His poverty (cf.2 Cor 8:9). This special
concern has stimulated theological reflection which- -as rightly pointed out
by the Sacred Congregation for the Doctrine of the Faith's Instruction on
some aspects of "Liberation Theology"--rests upon three pillars:
the truth about Jesus Christ, the truth about the Church and the truth about
the human person.(58) For this reason, preferential love for the poor must be
interpreted in the light of the experience of the Church, which shines forth
with particular light in the life of the saints.(59) Therefore, to be of
assistance in pastoral life and theological reflection, the Congregation's
second instruction on Liberation Theology insists that it is indispensable to
maintain a clear distinction and, at the same time, a just and necessary
interrelation between evangelization and the promotion of justice:
"Hence She (the Church) takes great care to maintain clearly and firmly
both the unity and the distinction between evangelization and human
promotion: unity, because She seeks the good of the whole person;
distinction, because these two tasks enter, in different ways, into Her
mission."(60) It will be important to keep in mind that
the goal of the mission of the Church in America is the true liberation of
the contemporary person, who suffers great oppression and is yearning for
freedom. This mission extends not only to the developing countries of the
central and southern parts of the continent, but also includes the
geographical area of the most developed countries of the North where the very
phenomenon of industrial and technological development are giving birth to
new forms of poverty and slavery, e.g., moral decadence, corruption, extreme
poverty and loneliness of some persons living in densely populated urban
areas; delinquency and violence by young people, a certain slavery generated
by consumerism and materialism, social marginalization of some groups in the
big cities, etc. II. SOME
URGENT SOCIAL PROBLEMS AND THEIR CAUSES 53. The Church in America must face many
complex problems in the social field. On diverse occasions the bishops of
America, gathered in episcopal assemblies at the national and continental
level, have concerned themselves with these problems, treating them in
various documents, e.g., La Iglesia en la actual transformacíon de Ameríca
Latina a la luz del Concilio (Medellin, 1968), La evangelizacíon en el
presente y en el futuro de Ameríca Latina (Puebla, 1978) and Nueva
Evangelizacíon, Promocíon Humana y Cultura Cristiana (Santo Domingo,
1992) of the General Conference of the Latin American Episcopate; Economic
Justice for all: Catholic Social Teaching and the U.S. Economy (1986) and
Moral Principles and Policies for Welfare Reform (1995) of the
National Conference of Catholic Bishops (N.C.C.B.) of the United States of
America; and Les coûts humains du chômage (1980) and various documents
from the Commission for Social Affairs of the Canadian Conference of Catholic
Bishops (C.C.C.B.). These statements are an echo of the Popes' messages in
diverse encyclicals, in particular Populorum progressio, Laborem
exercens andSollicitudo rei socialis. The problems referred to most often in
these documents are: poverty, injustice, migration, international economic
relations, the spread of multi- national corporations, the free market,
external debt, disparity in development and an unequal distribution of
resources between North, Central and South America, the lack of solidarity,
the clandestine drug trade, the situation of women in some countries, the
rights of ethnic minorities (primarily those of indigenous peoples and
African-Americans), healthcare, etc.. New problems must be added to this
list, which have recently resulted from scientific advances in the area of
bioethics, above all in matters concerning genetic manipulation.(61) All the
Pastors of the continent are showing that they well understand the problem
these facts represent for those who bear the name of Christian. 54. Employment is a particularly important
social problem. Experience teaches that economic growth may cause
difficulties in employment. Pope John Paul II has placed the topic of work at
the center of the social question in his Encyclical Letter Laborem
exercens: "Human work is a key, probably the essential key, to the
whole social question, if we try to see that question really from the point
of view of man's good. And if the solution--or rather the gradual
solution--of the social question, which keeps coming up and becomes even more
complex, must be sought in the direction of 'making life more human', then
the key, namely human work, acquires fundamental and decisive
importance."(62) In this sense, the fundamental affirmation
underlined in this same document becomes basic; according to this
affirmation, the means of production "cannot be possessed against
labor,... because the only legitimate title to their possession--whether in
the form of private ownership or in the form of public or collective
ownership--is that they should serve labor."(63) Another subject deserving attention is the
relationship of trans-national corporations. These have acquired great power
in recent years and are assuming greater importance with the market's
becoming more global. This increase of power must be commensurate with a greater
responsibility on the part of the executives of these corporations.
Therefore, the Church has the important mission of making Her social message
also reach this sector. The Church's presence in the social field
is brought about--among many other ways--through the proper diffusion of
documents on this topic by the Holy See and the bishops. In this regard,
communication is crucial. In some cases, the contents of important documents
receive only a superficial treatment and distribution through some type of communication
at the time of their publication. The challenge of the new evangelization on
the American continent is to find ways of utilizing the means of social
communications available, so that the Church's social teaching might become
better known. Still in the context of the social
question, reference must also be made-- beyond the positive aspects of life
in the city--to the problems caused by urbanization: persons without
"roots", anonymity, loneliness, immorality, etc.. This situation is
of particular concern when these factors combine with other
elements--especially poverty and indigence--which define the complex social
question of the poor barrios or favelas on the outskirts of the
cities in Central and South America and the marginalized areas of the large
cities in North America. On the other hand, urbanization as well as
industrialization are causing a progressive destruction of natural resources
and a contamination of the whole planet's environment. Simultaneously, the
immigration from country to city is causing the appearance of a new type of
"cultural and Christian desert" in urban societies, most of all in
the countries in the south of the continent. 55. These few observations on the social
situation in America will serve no purpose, unless the possible causes
of the problems be pointed out and some means to overcome them suggested. The
guidelines for reflection must always be the documents of the Church in the
social field. The Church places the most emphasis on the moral causes
of these social problems. In the Encyclical Letter Sollicitudo rei
socialis, Pope John Paul II clearly affirms that, among the attitudes to
be kept in mind as contributing to the economic imbalance, are "the
all-consuming desire for profit, and the thirst for power."(64) Such
attitudes give rise to acts of omission or negatives acts of commission,
which end up creating structures of sin, in turn aggravating the divisions
existing among the few who have much and the many who have little. In keeping with the Encyclical Letter Sollicitudo
rei socialis, it is possible to say: if the cause is moral, the solution
must also be moral. Therefore, Pope John Paul II proposes the cultivation of
the virtue of solidarity.(65) Solidarity is understood to be a morally necessary
reaction to the existence of injustice in social conditions which many
individuals suffer today. Solidarity as a virtue implies the necessity
to act in an habitual manner and not one consisting simply of sporadic acts
of goodwill. Growth in this virtue will be motivated by an awareness of the
interdependence which unites all people in a common destiny. Each person
achieves salvation through assuming the responsibility of working for the
salvation of others. It is also important to consider the whole
meaning of solidarity as proposed by the Church's social teaching. It is not
some one-way action bestowed from above to those below. Everyone must
take part. Pope John Paul II's Encyclical Letter Sollicitudo rei socialis
and the document on the external debt by the Pontifical Commission Iustitia
et Pax insist on the responsibility of all parties and social groups.(66) 56. There are those who say that
Catholicism--or more appropriately the cultural tradition with Catholic
roots--is to some degree "culpable" for the underdevelopment of
some countries. This theory is dangerous, because it can be understood as
saying that progress should be achieved at the expense of the faith. One
cannot deny that religion has an influence on the culture of a people and
their concept of history, time, work and life in general. However, that
influence is not always negative, as some people might wish to portray the
influence of the Catholicism in relation to other religions. Therefore, it is
important to study more thoroughly and to reflect on the relationship between
the Christian religion--and more concretely the Catholic religion--and the
development of peoples. Sometimes the analysis of social problems
is very difficult because of their complexity and their link to the social
sciences. For some problems, however, such as poverty, there is no room for
indecisiveness. In those cases where there is a difference of opinion or no
perfect solution, there is the moral obligation to act. In this regard, it is
important to recall a warning made by Pope John XXIII: "However, when it
comes to reducing these teachings to action, it sometimes happens that even
sincere Catholic men have differing views. When this occurs they should take
care to have and to show mutual esteem and regard, and to explore the extent
to which they can work in cooperation among themselves. Thus, they can in
good time accomplish what necessity requires. Let them also take great care
not to weaken their efforts in constant controversies. Nor should they, under
pretext of seeking what they think best, meanwhile, fail to do what they can
and hence should do."(67) One way to make practical reasoning more
effective is to try always to place oneself in the other's position. To carry
out this aim, it is good to remember the golden rule: "Do unto others
what you would have them do unto you." This in turn is a logical
conclusion to the first principle of the natural moral law: "Do good and
avoid evil". Changing the viewpoint from which problems are studied
could be an important step in conversion, since the root of injustice
--as mentioned above--is in the moral field. III.
THOSE
WHO WORK FOR SOLIDARITY 57. The responsibility of the pastors
of the People of God (bishops and priests) in the above mentioned areas is
clear and certain. A valuable contribution in this area is made by men and
women religious, those belonging to apostolic movements and those in
other institutes. These dedicated people work with families, children and
young people. They run centers of charity and assistance. They work in
schools or live among the poor, bringing the witness of their love along with
their assistance in solidarity. Many such experiences in the Church in
America show that they too are effective agents of solidarity. In this commonly shared task of solidarity
the laity have a decisive role. A great potential for generosity in
response to human suffering and need exists in the Christian laity of North,
Central and South America. Past and recent history is filled with examples of
this effective cooperation at the time of natural disasters or social or
political conflicts (wars, guerilla attacks or other more or less chronic
problems of a social or cultural nature). In all parts of the continent solidarity
is enriched by the vitality and spontaneity of young people. They have
within themselves an enormous capacity for self-giving. They await from their
Pastors the invitation which Christ addressed to the workers in the
marketplace: "You go into the vineyard too" (Mt 20:4).
Yesterday and today alike, they respond to this call, e.g., as priests or
religious, consecrated persons, lay missionaries, lay volunteers, etc.. The family also plays a primary
role in forming new generations to practice solidarity towards those in need.
The example and witness of parents is decisive in teaching children and
adolescents to be sensitive to others and to have an altruistic attitude. Woman,
to whom God "entrusts in a special way man, that is, the human
being,"(68) has a very important role in the field of solidarity.
Indeed, she "cannot find herself except by giving love to
others."(69) Woman's proper participation in the Church, in accordance
with her particular vocation to life and love, makes her an effective agent
of solidarity at the service of the Gospel. IV. POSSIBLE
WAYS FOR ACHIEVING SOLIDARITY 58. Programs of formation for priests
and religious in the Church's social teaching is an aspect of fundamental
importance in preparing the way for solidarity.(70) To the degree that those
responsible for pastoral leadership are better able to understand human
problems in light of important elements in contemporary social life
(politics, finances, culture, social justice, economics, etc.), they can more
effectively act in the social area to bring about practical initiatives for
solidarity. Indeed, the aim of formation in this area is twofold: on the one
hand--on the level of enduring principles--to achieve an objective judgment
in the social situation, and on the other hand, to put into effect the most
appropriate options for eliminating injustice and promoting political,
economic and social changes in accord with the particular circumstances of
each case.(71) 59. There are diverse possibilities for
achieving solidarity at various levels in the Church in America. A way of
solidarity between the Christian communities of North America and
Central-South America has already been opened. This can be seen, for example,
in the initiative of teaching the Spanish language in many seminaries of the
United States of America so that future priests can be better prepared for
pastoral work with Spanish-language communities and immigrants. There is also
the fact of the voluntary service offered by lay men and women coming from North
America to the neediest regions of the continent's Central- South. At the
same time, it would be beneficial for those who find themselves in countries
not their own, to develop an attitude of respect for and understanding of the
culture of their host country. Likewise, one can promote programs which
consider the possibility of priests from Latin America to visit the countries
of the continent's North, in order to give spiritual care to the people of
Latin American origin. The way of solidarity undertaken by many
lay men and women, especiallyprofessionals, who give generously of
their time and knowledge on behalf of the poor, remains open to the
creativity of new forms. One aspect deserving of special consideration is
volunteer work, not only at the local level, but at the international level.
The three parts of the continent have much to exchange in this regard. Though the city poses many
problems, it also presents new opportunities for action. The Church, with Her
parish structures and various programs, is very much a part of the urban
structure. These settings offer people new areas where they can experience
religion. The urban apostolate continues to be a priority in the formation of
priests, religious and lay workers. In this regard, there are many opportunities
for creativity in devising new methods, new ways and new languages of
evangelization. V.
ASPIRATIONS
AND CHALLENGES OF THE CHURCH IN AMERICA 60. In keeping with the above
considerations, the Church in America seeks to promote and practice solidarity
among the continent's North, Central and South. She searches for ways to
channel effective aid to groups and nations which suffer from poverty and the
need for education, medicine, healthcare structures, housing, employment,
etc.. In this case, the real challenge is forming a moral conscience in those
who can have a decisive influence on economic programs and policies, on
social communication, on culture, on healthcare, etc.. In promoting proper
political, economic and cultural plans, such people could work for the
benefit of others not simply in the local communities and among local
peoples, but also in national or international structures. It is not the Church's mission to resolve
all social problems. However, the Church can doubtlessly contribute to the
partial solution of some fundamental problems. For example, She could help in
areas which touch the basic things needed for a dignified human life--food,
housing, education, clothing, medicine, etc.. Many particular Churches in
America give Gospel witness to a communion in solidarity by creating programs
to foster cooperative initiatives between one Church and another. They also
do this at the continental level within already existing structures of aid,
and, when opportune, apart from these structures. The example of the
primitive Christian community in apostolic times continues to be the Church's
inspiration in the area of a real communion and sharing of gifts, including
material ones. The text from the Acts of the Apostles is clear and simple in
its teaching: "Now the company of those who believed were of one heart
and soul, and no one said that any of the things which he possessed was his
own, but they had everything in common. And with great power the apostles
gave their testimony to the resurrection of the Lord Jesus, and great grace
was upon them all. There was not a needy person among them, for as many as
were possessors of lands or houses sold them, and brought the proceeds of
what was sold and laid it at the apostles' feet; and distribution was made to
each as any had need" (Acts 4:32-35). The example of St. Paul, who did not
hesitate to organize a collection among the Churches in Asia Minor on behalf
of the persecuted sister community of Jerusalem, provides a concrete and
direct model as to how to meet the needs of the brethren, in the name of He
who "though He was rich, yet for your sake He became poor, so that by
His poverty you might become rich" (2 Cor 8:9). 61. The Church's social teaching is
demanding because the Gospel itself is demanding. But, to enter into the
spirit of the Gospel, it is necessary to undergo conversion, which is a
change of heart and mind. When it is authentic, this interior change leads to
changes in one's way of acting. The Church in America has shown--and
continues to show today as well--a particular involvement in the area of social
programs to benefit all persons on the continent. This particular
interest is demonstrated in the Gospel option for the most helpless and
needy, as well as in the Church's desire to promote the integral development
of all persons at all levels--physical and spiritual, material and cultural.
In the Christian sense, promoting social involvement implies the challenge of
forming in the laity a social conscience of solidarity and generosity. This will
allow those in regions which are more privileged and self-sufficient, to
share material and human resources with people in regions less favored. Regarding promoting social programs, the
Church in America has always shown a particular interest and concern for academic
and cultural education-- at the primary, secondary and advanced
levels--as a basic condition for the development of peoples. This concern for
education, together with an adequatereligious formation, has always
been shown by the Church. She has insisted on this so that Christians might
give the reason for their hope and might respond appropriately to the
challenge of secularization and to questions posed by various religious
confessions. Indeed, religious sects and pseudo-spiritual movements are
undermining the religious and cultural unity of the Catholic people of
America. Through the use of abundant economic and technical resources, they
proselytize in a manner which often manipulates consciences. In Latin America
these sects frequently attack the identity of a nation, an identity which is
closely linked to the Catholic faith. In the area of religious formation,
this constitutes another challenge for the Church in America. 62. Since the concept of culture involves
the ways in which people develop their relationships with God, others and
nature, inculturation is another great aspiration for the Church in
America. Indeed, by evangelizing culture it is possible to promote human
relationships which reflect the commandment of love of God and love of
neighbor, through concrete forms of fraternal solidarity. To know, to respect
and to promote the culture of each ethnic group, and to proclaim the Gospel
to each culture--so that, once it is evangelized, it will in turn express the
content of the Gospel in its own forms--is the cyclical process of
inculturation, which is presented as one of the goals in the new
evangelization. Peoples enrich the human and ecclesial
communities through the contribution of their own cultures. The Gospel,
incarnated in the diverse cultural forms of peoples, displays its
inexhaustible richness. Therefore, in all which is positive and in all which
is in keeping with the perennial message of the Good News, the Church values
and defends the culture of each people and every group. In America, there are
heterogeneous cultural expressions: those of contemporary societies, those of
the indigenous or autochthonous groups on the continent (from Alaska to
Tierra del Fuego), those of the African-Americans of the North, Central,
Caribbean and South, and those of the ethnic minorities who have come to
America in the last two centuries, enriching it with their cultures. Each of
these groups possesses a cultural heritage which can be recognized in its
artistic expressions, religious practice and innate qualities. Each of these
groups is a precious gift for the continent and the whole world. 63. In the ecumenical field there
are many initiatives. Some have already been accomplished and others have
just begun. These are meant to build up unity through acts of solidarity with
the brethren of other Christian confessions, not only in matters pertaining
to inter-confessional dialogue, but also in other areas, e.g., economic and
social assistance, culture, healthcare, etc.. The words of the Second Vatican
Council encourage Catholics to cooperate with their brothers and sisters of
other Christian confessions: "Since cooperation in social matters is so
widespread today, all men without exception are called to work together; with
much greater reason is this true of all who believe in God, but most of all,
it is especially true of all Christians, since they bear the seal of Christ's
name."(72) In light of the spread of indifference and a mentality with
no place for God, efforts at collaboration will make it possible to preserve
better the patrimony of common Christian truths and values. Gatherings for
prayer and reflection, organized by those in charge of these Christian
communities, provide opportunity to continue on the road leading to the
unity, desired by Christ. 64. The communion and solidarity of the
whole human family must be accomplished in gradual stages, so as to reach a
true and solid integration of communities at the national and
continental level. In this way, channels for reciprocal relations will be
created among North, Central and South America, all the while respecting the
diverse socio-cultural realities. As in the initial stages of any endeavor,
there are difficulties. Some people may view such an undertaking as a "utopia",
unlikely and impossible to achieve. Without a doubt, the difficulties to be
overcome are not simply technical, i.e., economic, juridical, cultural or
political, but, above all, human, i.e., suspicious and mutual distrust,
historic resentments, enduring attitudes of discrimination, and a strict and
exclusive nationalism. Great problems require great solutions,
which often imply great gestures of generosity and sacrifice. In this case,
what is at stake is adopting communion and solidarity--as desired by
Christ--as a way of life for all Christ's disciples. This is not only the
innermost desire of humanity, but also the goal towards which the People of
God is journeying, guided by the faith, hope and love of Jesus Christ. The
efforts being made at present in the various parts of the world to create
communities of nations in the fields of economy or culture--in Europe, in the
Eastern Pacific, in North, Central and South America--are like the pieces
with which the mosaic of an immense community of nations is being created.
The ultimate goal, which responds to God's plan and Christ's plea, is always
the unity of the human family, which is bound together by faith in Christ.
Indeed, the Church Herself, one in Her faith, one in Her sacraments
and one in Her hierarchy, is catholic in the universality of Her members and
Her communities with their respective cultures. She is already an
anticipation of the One People and One Family desired by God since the dawn
of creation. CONCLUSION 65. Christ's command, "Go, therefore,
and make disciples of all nations" (Mt 28:19), continues to be as
pressing today as when He first addressed it to the Apostles on the mountain
in Galilee, shortly before He ascended into heaven. At the approach of the
Third Millennium, Christ is once again sending forth His Church in America to
evangelize contemporary society. Mission is one of the first and most urgent
duties of the entire People of God. In light of a rapidly changing world and
society, which is profoundly different from those of previous decades, all
Christians should feel within themselves the urgent need of mission. To
fulfill this mission requires following the same salvific way which Christ
followed two thousand years ago. He is today, as yesterday and forever,
"the Way, the Truth and the Life" (Jn 14: 16) of every
person on pilgrimage towards heaven. The objectives pointed out by Pope John
Paul II for the Special Assembly of the Synod of Bishops for America are
difficult yet challenging--to foster a new evangelization in every part of
the American continent, to increase solidarity among the various particular
Churches and to shed light on the problems of justice and the international
economic relations among the North, Central and South. 66. The discussions and the suggestions
for implementation, resulting from the Special Assembly for America, will not
have a sociological or technical emphasis, but one based on the Gospel. Peter
said to the crippled man at the Beautiful Gate of the temple in Jerusalem:
"I have no silver and gold, but I give you what I have; in the name of
Jesus of Nazareth, walk" (Acts 3:6). In a similar way, the
Special Assembly of the Synod of Bishops for America, over which the
successor of St. Peter will preside, will help indicate to the People of God
the path to walk so as to meet the living Jesus Christ, the Lord of time and
eternity. At this moment in history, the Spirit of
the Lord invites us to stop being fearful or hesitant, and to set out with
courage to proclaim the Word in America with parresia or "boldness"
and with all its power to transform hearts, societies and cultures. This
demands conversion and a change of heart. Today, the echo of the
Apostle's voice is heard in America, encouraging the Church with the words:
"We beseech you..., be reconciled to God" (2 Cor 5:20).
Conversion and reconciliation with God the Father, and with all people, our
brothers and sisters, is the first condition required by Jesus at the
beginning of the new evangelization: "The Kingdom of God is at hand:
repent, and believe in the Gospel" (Mk 1:15). In order to be good
evangelizers, one must first be evangelized. Only by preparing the way with a
genuine conversion will it be possible to set out confidently towards
the goal, which is communion with God in Christ, and to be able to
yield the abundant fruits of love and solidarity in the Spirit. 67. The Virgin Mary, Mother of the
Redeemer and Mother of the Church,(73) is the Star of the New Evangelization.
She is surely guiding the People of God in America to meet the Lord.(74) She
makes her maternal presence felt among her people as she did at the beginning
of the Church's life, and today, as in the past, she continues to invite all
her children to conversion, communion and solidarity. In this age which has many causes for
concern and, likewise, many signs of hope, the occasion of the Special
Assembly for America invites the entire People of God to abandon fear and
discouragement and to listen attentively to what the Spirit is saying to the
Pilgrim Church on the continent: "America, open your heart to
Christ". QUESTIONS Encounter with the Living Christ 1. How is the person of Jesus Christ, the
Savior and Evangelizer, proclaimed and presented to the men and women of the
present era, so that they might have a true encounter with Him in the
concrete situations of life? Describe the ways in which the Church can
maintain the centrality of the living Jesus Christ in the various
manifestations of the Church's life: liturgy, systematic catechesis,
formation in the faith, apostolic and charitable activities? Conversion in the Church and in
Society 2. List and describe concrete signs of the
religious awakening in the local Church. On the other hand, what are the most
urgent aspects needing conversion within the Church? 3. What elements in contemporary society
in your area can be considered positive with regards to the Gospel message?
What elements of society call for conversion? Communion in the Church 4. In your area, what are the factors
causing significant divisions in the Church with regard to: bishops, priests,
men and women religious, ecclesial movements, the faithful in general? How
can these elements which damage communion be overcome? 5. Evaluate to what measure the teachings
of the Second Vatican Council, especially in relation to ecclesial communion,
have been faithfully applied in your particular Church. In what ways can all
the doctrinal and pastoral richness of this Council be proposed in response
to the Holy Father's invitation to make an "examination of
conscience" which "must consider the reception given to the
Council, this great gift of the Spirit to the Church at the end of the
second millennium" (Apostolic Letter Tertio millennio adventiente,
36). Ecumenical and Interreligious
Dialogue 6. What is being done concretely in the particular
Churches, or at the inter diocesan level, to promote ecumenical dialogue,
prayer and cooperation in acts of solidarity with our Christian brethren? How
are pastoral workers prepared to develop ecumenical activities oriented
towards building up the unity of the one People of God? 7. Evaluate the relations which your
Christian community maintains with other non-Christian religions? The Church Faced with the Problem of
Sects 8. Describe briefly the religious
situation concerning sects, syncretistic religious movements and other
spiritual currents. What are they? What type of activities are they
developing? What can the Church do to confirm believers in their faith in
light of this situation? Evangelization and Culture 9. What is the Church doing to evangelize
the world of culture (the arts, literature, science, etc.)? How is the Church
involved through programs of evangelization in the various fields of
education: primary or elementary, secondary or middle school, university,
etc.? 10. What are the most significant elements
in the cultures of indigenous groups, African-Americans or immigrants--found
in the territories of your country or local communities--which deserve to be
reconsidered or utilized as "seeds of evangelization"? To what measure
do these elements enrich Christian spirituality? To what measure must they be
purified of elements which are alien to the Christian faith? 11. What are the more significant
characteristics of popular piety in your area and to what extent are those
aspects taken into consideration in pastoral planning? What place does the
Blessed Virgin Mary hold in popular devotion? The Church and the Means of Social
Communication 12. What is the Church in your area doing
at present to promote the proper use of the means of social communication and
to make them useful tools at the service of the new evangelization? Describe
the Church's presence in the many forms of the so-called modern areopagus. The Church and Social Solidarity 13. What activities are promoted by the
Church in your area to offer assistance in solidarity to those most in need,
and how do the faithful respond in general to these initiatives? What
external collaboration, at the ecclesial or civil level, does the Church
receive for this aid of solidarity? Are there programs for forming a
consciousness of solidarity in persons or groups having a significant role in
society? The Church and Social Problems 14. What use is being made of the Church's
social teaching in your area in the new evangelization in light of the
diverse situations which demand social action, e.g., human development and
promotion, migration, the problems of the world of work, etc.? What means are
being used to spread an awareness of the Church's social teaching within the
Church and beyond the ecclesial dimension? The Church and the Promotion of
Human Life 15. How does the Church promote respect
for human life in all its phases, from conception in the mother's womb to the
point of natural death? Give concrete examples of the sensitivity of the
Christian community in your area concerning this aspect. Other Common Themes 16. In light of the topic of the Special
Assembly, give any remarks and suggestions on matters common to the whole
American continent which, in your opinion, have not been treated sufficiently
in the Lineamenta, or not included in the above series of questions. Vatican City 1996 (1) JOHN PAUL II, Inauguration Address,
Fourth General Conference of Latin American Bishops (12 October 1992), 17: L'Osservatore
Romano: Weekly Edition in English, 21 October 1992, p. 8. (2) JOHN PAUL II, Apostolic Letter
Tertio millennio adveniente (10 November 1994), 3: AAS 87 (1995)
30. (3) Catechism of the Catholic Church,
No. 429. (4) SECOND VATICAN ECUMENICAL COUNCIL,
Pastoral Constitution on the Church in the Modern World Gaudium et spes,
22. (5) Cf. CONGREGATION FOR THE DOCTRINE OF
THE FAITH, Instruction on Christian Freedom and Liberation Libertatis
conscientia (22 March 1986), 99: AAS 79 (1987) 594. (6) Cf. PAUL VI, Apostolic Exhortation Evangelii
nuntiandi (8 December 1975), 75: AAS 68 (1976) 64-67. (7) Catechism of the Catholic Church,
No. 160. (8) Cf. JOHN PAUL II, Encyclical Letter Redemptoris
missio (7 December 1990), 37: AAS 83 (1991) 284. (9) Cf. SECOND VATICAN ECUMENICAL COUNCIL,
Dogmatic Constitution on the Church Lumen gentium, 63; cf. SAINT
AUGUSTINE, Sermo CCXV, 4: PL 38, 1074. (10)" Cf. JOHN PAUL II, Inauguration
Address, Fourth General Conference of Latin American Bishops, (12 October
1992), 31: L'Osservatore Romano: Weekly Edition in English, 21 October
1992, p. 10. (11) JOHN PAUL II, Encyclical Letter Redemptoris
Mater (25 March 1987) 37: AAS 79 (1987) 410. (12) Cf. JOHN PAUL II, Apostolic Letter Tertio
millennio adveniente (10 November 1994), 59: AAS 87 (1995) 41. (13) JOHN PAUL II, Apostolic Exhortation Reconciliatio
et paenitentia (2 December 1984): AAS 77 (1985) 199. (14) Ibid., 4: AAS 77 (1985)
190. (15) JOHN PAUL II, Apostolic Letter Tertio
millennio adveniente (10 November 1994), 36: AAS 87 (1995) 27. (16) Cf. Ibid. (17) SAINT AUGUSTINE, Confessions
I, 1: CCL 27,1. (18) JOHN PAUL II, Apostolic Letter Tertio
millennio adveniente (10 November 1994), 36: AAS 87 (1995) 27. (19) Cf. JOHN PAUL II, Post-Synodal
Apostolic Exhortation Pastores dabo vobis (25 March 1992), 9: AAS
84(1992) 670. (20) JOHN PAUL II, Apostolic Exhortation Reconciliatio
et paenitentia (2 December 1984), 13: AAS 77 (1985) 209. (21) PIUS XII Radio Message to the
National Catechetical Congress of the United States, Boston (26 October
1946), Discorsi e Radiomessaggi, VIII, 1946, p. 288; cf. JOHN PAUL II,
Post- Synodal Apostolic Exhortation Reconciliatio et paenitentia (2
December 1984) 18: AAS 77 (1985) 225. (22) JOHN PAUL II, Angelus (14
March 1982), L'Osservatore Romano: Weekly Edition in English, 22 March
1982, p. 2. (23) ST. LEO THE GREAT, Tractatus 63
(De Passione Domini) 6: CCL 138/A, 386. (24) Cf. Catechism of the Catholic
Church, Nos. 13-17. (25) JOHN PAUL II, Encyclical Letter Evangelii
vitae (25 March 1995) 76: L'Osservatore Romano: Weekly Edition in
English, 5 April 1995, p. XIV. (26) SECOND VATICAN ECUMENICAL COUNCIL,
Decree on Ecumenism Unitatis redintegratio, 7. (27) Ibid., 6. (28) Cf. Ibid., 8-11. (29) JOHN PAUL II, Apostolic Exhortation Reconciliatio
et paenitentia (2 December 1984), 2: AAS 77 (1985) 188. (30) Cf. Statement released by the
Bishops who head the Doctrinal Commissions of the Latin American Episcopal
Conferences, Guadalajara (Mexico), 6-10 May 1996: L'Osservatore
Romano: Weekly Edition in English, 15 May 1996, p. 12. (31) Cf. SECOND VATICAN ECUMENICAL
COUNCIL, Dogmatic Constitution on the Church Lumen gentium, 6. (32) Cf. Ibid., 7. (33) Cf. SECOND VATICAN ECUMENICAL
COUNCIL, Pastoral Constitution on the Church in the Modern World Gaudium
et spes, 40. (34) Cf. JOHN PAUL II, Apostolic letter
to the men and women religious of Latin America for the Fifth Centenary of
the Evangelization of the New World (29 June 1990), 22: AAS 83
(1991) 37. (35) JOHN PAUL II, Post-Synodal Apostolic
Exhortation Vita consecrata (25 March 1996), 81: L'Osservatore
Romano: Weekly Edition in English, 3 April 1996, p. XV. (36) JOHN PAUL II, Post-Synodal Apostolic
Exhortation Pastores dabo vobis (25 March 1992), 15: AAS 84
(1992) 680. (37) Letter to Diognetus VI, I:
FUNK, F., Patres Apostolici, Tubingae 1901, vol. I, 401; cf. Liturgy
of the Hours, II, Office of Readings for Wednesday of the Fifth Week during
the Easter Season. (38) SECOND VATICAN ECUMENICAL COUNCIL,
Dogmatic Constitution on the ChurchLumen gentium, 4. (39) Ibid., 23. (40) Cf. Ibid., 24-27. (41) JOHN PAUL II, Apostolic Exhortation Familiaris
consortio (22 November 1981), 21 d: AAS 74 (1982) 105. (42) JOHN PAUL II, Letter to Women
(29 June 1995), 2: L'Osservatore Romano: Weekly Edition in English, 12
July 1995, p. 2. (43) Cf. Ibid., 11; cf. SACRED
CONGREGATION FOR THE DOCTRINE OF THE FAITH, Instruction on the Question of
the Admission of Women to the Ministerial Priesthood Inter insigniores
(15 October 1976): AAS 69 (1977) 98-116; cf. JOHN PAUL II,
Post-Synodal Apostolic Exhortation Christifideles laici (30 December
1988), 51: AAS 81 (1989) 492-493. (44) Cf. SECOND VATICAN ECUMENICAL
COUNCIL, Dogmatic Constitution on the Church Lumen gentium, 6-7. (45) Ibid., 1. (46) Cf. SECOND VATICAN ECUMENICAL
COUNCIL, Constitution on the Sacred Liturgy Sacrosanctum concilium,
10. (47) Cf. JOHN PAUL II, Apostolic
Exhortation Catechesi tradendae (16 October 1979), 35-45: AAS
71 (1979) 1307-1314. (48) Cf. SECOND VATICAN ECUMENICAL
COUNCIL, Dogmatic Constitution on the Church Lumen gentium, 39-40. (49) Cf. JOHN PAUL II, Post-Synodal
Apostolic Exhortation Pastores dabo vobis (25 March 1992), 74: AAS
(1992) 789. (50) Cf. SECOND VATICAN ECUMENICAL
COUNCIL, Pastoral Constitution on the Church in the Modern World Gaudium
et spes, 53. (51) PAUL VI, Apostolic Exhortation Evangelii
nuntiandi (8 December 1975), 19: AAS 68 (1976) 18. (52) JOHN PAUL II, Encyclical Letter Tertio
millennio adveniente (10 November 1994), 34: AAS 87 (1995) 26. (53) Cf. SECOND VATICAN ECUMENICAL
COUNCIL, Pastoral Constitution on the Church in the Modern World Gaudium
et spes, 77-78. (54) Cf. CONGREGATION FOR THE DOCTRINE OF
THE FAITH, Instruction on Christian Freedom and Liberation Libertatis
conscientia (22 March 1986), 71-96: AAS 79 (1987) 585-597. (55) Cf. PAUL VI, Encyclical Letter Populorum
progressio (26 March 1967), 20-21: AAS 59 (1967) 267-268. (56) JOHN PAUL II, Encyclical Letter Sollicitudo
rei socialis (30 December 1987), 28: AAS 80 (1988) 550. (57) Cf. Ibid., 29: AAS 80
(1988) 550. (58) Cf. SACRED CONGREGATION FOR THE
DOCTRINE OF THE FAITH, Instruction on Some Aspects of the Theology of
Liberation Libertatis nuntius (6 August 1984), V,8: AAS 76
(1984) 887; cf. JOHN PAUL II, Inaugural Discourse, Third General
Conference of the Latin American Episcopate, Puebla (Mexico), 28 January
1979, I, 2-9: AAS 71 (1979) 189-196. (59) Cf. CONGREGATION FOR THE DOCTRINE OF
THE FAITH, Instruction on Christian Freedom and Liberation Libertatis
conscientia (22 March 1986), 70: AAS 79 (1987) 585. (60) Ibid., 64: AAS 79
(1987) 581. (61) Cf. JOHN PAUL II, Encyclical Letter Evangelium
vitae (25 March 1995), 4: L'Osservatore Romano: Weekly Edition in
English, 5 April 1995, I. (62) JOHN PAUL II, Encyclical Letter Laborem
exercens (14 September 1981), 3: AAS 73 (1981) 583. (63) Ibid., 14: AAS 73
(1981) 613-614. (64) Cf. JOHN PAUL II, Encyclical Letter Sollicitudo
rei socialis (30 December 1987), 37: AAS 80 (1988) 563. (65) Cf. Ibid. 38: AAS 80
(1988) 565. (66) Cf. Ibid., 39: AAS 80
(1988) 566-568; Cf. PONTIFICAL COMMISSION "IUSTITIA ET PAX", At
the Service of the Human Community: An Ethical Consideration of the
International Debt (27 December 1986), Vatican City, Vatican Polyglot
Press, 1986, I-2, 5. (67) JOHN XXIII, Encyclical Letter Mater
et magistra (15 May 1961), 238: AAS 53 (1961) 456. (68) JOHN PAUL II, Apostolic Letter Mulieris
dignitatem (15 August 1988), 30: AAS 80 (1988) 1724-1727. (69) Ibid. (70) Cf. CONGREGATION FOR CATHOLIC
EDUCATION, Guidelines for the study and teaching of the Church's social
teaching in the formation of priests (30 December 1988), Vatican City,
Vatican Polyglot Press, 1986, pp. 71-77. (71) Cf. Ibid., p. 13. (72) SECOND VATICAN ECUMENICAL COUNCIL,
Decree on Ecumenism Unitatis redintegratio, 12. (73) Cf. PAUL VI, Discourse to the
Council Fathers on the Occasion of the Closing of the Third Session of the
Second Vatican Ecumenical Council (21 November 1964): AAS 56
(1964) 1015. (74) Cf. JOHN PAUL II, Apostolic Letter Tertio
millennio adveniente (10 November 1994), 59: AAS 87 (1995) 41. |
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