FIFTH GENERAL CONGREGATION

VATICAN CITY, OCT 3, 2001 (VIS) - At 5 p.m. this evening, the Fifth General Congregation of the 10th Ordinary General Assembly of the Synod of Bishops began in the presence of the Holy Father and 233 synod fathers. The president delegate on duty was Cardinal Ivan Dias, archbishop of Bombay, India.

Following are extracts from several of the speeches presented:

BISHOP RODOLFO VALENZUELA NUNEZ OF VERA PAZ, GUATEMALA. "The situation in Guatemala five years after the signing of the peace agreements and after 36 years of bitter fighting: Growing poverty due to economic globalization, illiteracy, political problems and corruption, the social fabric torn apart in many sectors. Indigenous peoples compose 65 percent of the population (about 7 million); 65 percent of the population is aged under 25, there are migratory problems, etc. The bishop is mainly seen as a promoter of communion, justice and solidarity, first of all in the Church, but also in civil society. The bishops have achieved unity through dialogue. They have participated in the reconciliation of the country. Their Magisterium takes into account the situation of poverty and exclusion. We have been encouraged by the testimony of Msgr. Juan Gerardi, the bishop assassinated for his commitment to reconciliation and the restoration of dignity to the victims of the conflict. We have also been encouraged by witnesses of the faith, priests, religious and laity."

BISHOP ZELIMIR PULJIC OF DUBROVNIK, CROATIA. "The objectives for the renovation of popular piety: There are regions in which patron saint feasts and processions represent the most visible expression of popular piety. There are those who would like to eliminate them and those who would like to increase them. Between the two extremes there is the middle position, which avoids iconoclasm, without, however, the delusion of having resolved the problems of the new evangelization, courageously put forth by Pope John Paul II on the 'new Areopagus, charged with vigour and enthusiasm'. The renovation has a doctrinal motive (to be faithful to the revealed truth and to the tradition of the Church) and a pastoral motive (to avoid what is inexact and incompatible with the future of the Church as well as that which has been overcome by time, and therefore not suitable to and useless for today's man). Along with the doctrinal and pastoral motives of popular piety, it seems that there is also a timely motive. We live now in the age of so-called globalization. ... One of the most delicate problems is the impact of globalization on the philosophical concepts of man, on his worth, on religion, and on culture. Popular piety helped people for centuries to find answers to the questions that humanity encountered. ... Today it also might give a positive contribution to the process of globalization, provided that it is illuminated by the human dimensions present in the culture and in the faith. ... One seems to find oneself in a situation similar to that which the bishops had to face in the first centuries of Christianity, when, confronted with forms of religiosity changed by paganism, evangelization meant 'to take on, purify, elevate'. Hence many elements were welcomed and 'baptized', whilst others were refused, without, however, excessive splits and condemnations."

HIS BEATITUDE MICHEL SABBAH, PATRIARCH OF JERUSALEM OF THE LATINS, ARAB COUNTRIES. "It is in the domain of justice and peace, where hate and death often reign, that the bishop is invited to make known the love of God for all human people and all peoples without any distinction between strong or weak, poor or rich. However, this sometimes requires the bishop to go against the current of a regional position or even of world public opinion. Meanwhile, the bishop must be a prophet who speaks to the oppressor as well as the oppressed. This can sometimes be difficult. For this reason, he can make himself 'small' to console the weak and show them sympathy when they lack courage and are afraid to take the necessary action against the strong in order to help them to see justice and act accordingly. ... It is the bishop's duty to help human society in the struggle against terrorism. It is his duty to help identify the roots of evil: political injustice deserves mention, for example regarding the fate of the Palestinian people, as well as the embargo on Iraq which makes life inhuman for millions of innocent people, and every kind of social injustice which divides the world into rich countries and poor countries. These are the deep causes of terrorism, and the bishops should help the international community to have the courage to confront the situation and find a solution."

BISHOP JOHN LEE HIONG FUN-YIT YAW OF KOTA KINABALU, MALAYSIA. "The high demands of the episcopacy are truly fearsome, even beyond the normal standards of leadership. Thus, I propose that bishops-elect must be given sufficient opportunities to be informed, exposed, and formed prior to assuming the episcopal office. There is a need to re-examine the practical and human needs of the bishop. Traditionally, the retirement age of a bishop is 75 years of age. However, it is generally experienced that people in tropical regions begin to lose vitality, both physically and mentally, by the time they reach 70 years of age. At this age, some bishops feel hesitant to make decisions or simply delay giving directions on important pastoral matters. I feel that we should be merciful in allowing bishops to have the option to retire at 70 years."

FR. JOSEPH WILLIAM TOBIN, C.SS.R., SUPERIOR GENERAL OF THE CONGREGATION OF THE MOST HOLY REDEEMER, UNION OF SUPERIORS GENERAL. "My point of departure is the affirmation of number 92 of the Instrumentum Laboris: 'Consecrated persons everywhere live their vocation for the universal Church in a particular Church, where they express their Church membership and fulfil their important tasks'. ... I can also attest to the evangelical friendship and effective collaboration that characterizes the relationship between many bishops and religious communities. Such rapport has bountiful results in the mission of a particular Church. There can also be tension between the diocesan bishop and consecrated men and women living within his jurisdiction. ... Without a proper understanding of the rich doctrine of the Magisterium regarding the essential role of consecrated life in the Church, there is a real risk of a type of reductionism that would identify a local church exclusively with diocesan structures. There is also a need to continue and refine strategies that provide for 'constant dialogue between superiors and bishops', judged by the Holy Father as 'most valuable in order to promote mutual understanding, which is the necessary precondition for effective cooperation, especially in pastoral matters'.

BISHOP JOSEPH ANTHONY FIORENZA OF GALVESTON-HOUSTON, U.S.A., PRESIDENT OF THE EPISCOPAL CONFERENCE. "For ecclesial solidarity to be genuine and effective, it must incorporate appropriate subsidiarity. ... The ecclesiological reason for subsidiarity is the bond of communion between the universal Church and the particular Churches, between the college of bishops and its visible head, the Roman Pontiff. ... Is it not timely and appropriate for this synod to discuss again the question of subsidiarity within the Church? Is it a valid ecclesiological expression of 'communio' and not just a sociological principle that cannot be properly adapted to the transcendent reality of the Church? If it is appropriate to the life of the Church, what are practical ways it can be applied without prejudice to the right and freedom of the Bishop of Rome to govern the Church and confirm its precious gift of unity, and prevent the spirit of nationalism or reducing the universal Church to a federation of particular Churches? Our Holy Father stated in 'Novo Millennio Ineunte': 'There is much more to be done in order to realize all the potential of the instruments of communion, which are especially appropriate today in view of the need to respond promptly and effectively to the issues which the Church must face in these rapidly changing times'. Is one of the issues the principle of subsidiarity within the life of the Church?"

CARDINAL JUAN SANDOVAL INIGUEZ, ARCHBISHOP OF GUADALAJARA, MEXICO. "Vatican Council II teaches that the bishops are the successors of the apostles, and receive directly from the Lord the mission to proclaim the Gospel, and in continuity with the Council of Trent, affirms that 'Among the principal duties of bishops the preaching of the Gospel occupies an eminent place'. Vatican II sets forth the exact obligations of the bishop: a) the teaching of the faith and b) the prevention and correction of the errors which may threaten their flock. Pope John Paul has called the whole Church to a 'new evangelization', a summons applying especially to the bishops. ... We therefore ask that the synod ensure and remind us that:
1. Preaching is the main duty of the bishops.
2. The bishops also have the duty to obtain skilled collaborators suited to the ministry of the Word.
3. The bishop is the custodian of healthy doctrine, attentive in the correction of errors and warning against dangers.
4. The concrete ways for using the means of social communication for spreading the Gospel should be studied.
5. There should be an examination of implications of the call to 'new evangelization' for the life and ministry of the bishop."

BISHOP JUAN ABELARDO MATA GUEVARA, S.D.B., OF ESTELI, NICARAGUA. "There cannot be a new world without new men; similarly, there cannot be a new Church without new priests. The Church, as missionary communion, needs reform and renewal in her structure and life, in her being and action. ... Which aspects of this 'renewal' should we stress in the light of rich doctrine of the Magisterium today? I will refer to just two of these:
1. Life in common - In 'Pastores dabo vobis' there is an ideal profile of the diocesan priest, who is exhorted to live in a community of apostolic life according to the model of the early Church. Has the time not come to ask the bishops to recover the early sense of 'episkopion' involved in life together with other priests? We should not forget that the Lord Jesus has invited His disciples to go on their mission leaving everything, but not without a companion.
2. Kerigmatic proclamation - In 'Ecclesia in America' we read that 'It is up to the bishop, with the help of the priests, deacons, religious and lay people, to implement a coordinated pastoral plan, which is systematic and participatory, involving all the members'. ... The laity reached by our evangelizing missions are formed doctrinally for subsequent commitment to the apostolate. The kerigmatic proclamation creates integrated evangelizing parishes, and ministry to youth who are illuminated and accompanied in their vocational discernment, evangelized before entering the seminary, just as, immediately afterwards, new seminarians are not limited to academic formation and habitual acts of devotion, but rather constitute the authentic disciple of Jesus, the committed missionary, the pastor dedicated to the service of God."

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