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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NAMES OF LANGUAGE GROUP MODERATORS

VATICAN CITY, OCT 4, 2001 (VIS) - Published yesterday were the names of the language group moderators. They are as follows:

ENGLISH A: Cardinal William Henry KEELER, Archbishop of Baltimore (USA).

ENGLISH B: Bishop Anthony Theodore LOBO of Islamabad-Rawalpindi (Pakistan).

ENGLISH C: Cardinal Cormac MURPHY-O'CONNOR, Archbishop of Westminster, President of the Episcopal Conference (England and Wales).

FRENCH A: Bishop Jean-Pierre RICARD of Monpellier (France).

FRENCH B: Archbishop Georges Edmond Robert GILSON of Sens (France).

FRENCH C: Cardinal Paul POUPARD, President of the Pontifical Council for Culture (Vatican City).

GERMAN: Bishop Ludwig SCHICK, auxiliary of Fulda (Germany).

SPANISH A: Bishop Jorge Enrique JIMENEZ CARVAJAL, C.I.M., of Zipaquira (Colombia), President of the Latin American Episcopal Councils (C.E.L.AM.).

SPANISH B: Cardinal Juan Luis CIPRIANI THORNE, Clergy of the Personal Prelature of the Holy Cross and Opus Dei, Archbishop of Lima (Peru).

SPANISH-PORTUGUESE C: Cardinal Claudio HUMMES, O.F.M., Archbishop of Sao Paulo (Brazil).

ITALIAN A: Cardinal Camillo RUINI, Vicar General of His Holiness, President of the Episcopal Conference (Italy).

ITALIAN B: Cardinal Dionigi TETTAMANZI, Archbishop of Genoa (Italy).

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SIXTH GENERAL CONGREGATION

VATICAN CITY, OCT 4, 2001 (VIS) - At 9 a.m. this morning, Feast of St. Francis of Assisi, patron of Italy, the Sixth General Congregation of the 10th Ordinary General Assembly of the Synod of Bishops began in the presence of John Paul II. The president delegate on duty was Cardinal Giovanni Battista Re. There were 238 synod fathers present at the meeting.

Before the discourses were presented, Cardinal Jan P. Schotte, C.I.C.M., secretary general of the synod, noted that this October 11th marks one month since the terrorist attacks in the United States. Cardinal Edward Michael Egan, archbishop of New York and relator general of the synod, will travel to New York to preside over a Eucharistic celebration at the city's Cathedral.

Since the "Relatio post disceptationem" is scheduled for October 12, the Holy Father, after consultation with the presidency of the Assembly, has nominated Cardinal Jorge Mario Bergoglio, S.J., archbishop of Buenos Aires, Argentina, as adjunct relator general.

Following are excerpts from several of this morning's speeches:

CARDINAL EDUARDO MARTINEZ SOMALO, PREFECT OF THE CONGREGATION FOR INSTITUTES OF CONSECRATED LIFE AND SOCIETIES OF APOSTOLIC LIFE. "The Church needs consecrated life to be truly itself. ... One may well affirm that religious are members of a 'diocesan family'. ... It is also interesting to recall the significance of 'a true autonomy of life, especially of governance, recognized for each institute. This autonomy means that each institute has its own discipline in the Church and can preserve whole and entire the patrimony described in can. 578'. However, autonomy may not be invoked 'to justify choices which actually conflict with the demands of organic communion called for by a healthy ecclesial life. Instead, the pastoral initiatives of consecrated persons should be determined and carried out in cordial and open dialogue between bishops and superiors of the different Institutes. Special attention by bishops to the vocation and mission of Institutes, and respect by the latter for the ministry of bishops, with ready acceptance of their concrete pastoral directives for the life of the diocese, are two intimately linked expressions of that one ecclesial charity by which all work to build up the organic communion - charismatic and at the same time hierarchically structured - of the entire people of God'."

ARCHBISHOP COSMO FRANCESCO RUPPI OF LECCE, ITALY. "The bishop has the task of proclaiming the Gospel of hope to the poor, the ailing, refugees, prisoners, to all the oppressed and persecuted of the world. The bishop must be the prophet of justice, the apostle of charity, pointing out with courage the social sins tied to consumerism, hedonism, and market economy, which produce an unacceptable gap between luxury and misery, refuting the idea that profit should be the springboard of development. For this reason, the indications the Holy Father gave us in 'Sollecitudo Rei Socialis' and 'Centesimus Annus' must continuously be rediscovered and realized. As to the great themes of social justice, solidarity and socio-economic re-equilibrium, the Church is not and cannot remain neutral, just as it is not neutral on themes of peace, liberty, and dialogue. The men of today, believers and non-believers, leaders and followers, must know that the Church is prudent and patient, but not silent when the rights of life, of health, of survival, the fundamental rights recognized for each and every man are in play."

BISHOP LOUIS PELATRE, A.A., APOSTOLIC VICAR IN ISTANBUL, TURKEY. "I would like to call your attention on the fact that the episcopacy does not belong exclusively to the Roman Catholic Church. The decree on ecumenism of Vatican Council II is very clear on this subject. Speaking about the Eastern Christians, it says: 'by apostolic succession... they are still joined to us'. Because of this, they 'have the power to govern themselves according to their own disciplines'. If the Eastern discipline is legitimate with regard to the exercise of the episcopal ministry, notably the organization of collegiality, why not take into consideration this tradition recommended by such antiquity, resting often upon the first ecumenical Councils? To me, this is a source of admiring wonder, seeing that with poor means, through the vicissitudes of history from the apostolic times, to what extent the Eastern Churches have maintained intact up through today the repository of faith and the divine structure of the Church. Most of the time and during long periods, it was neither brilliant theologians, nor a humanly powerful and organized structure that ensured this unfailing continuity. Transmission was accomplished by humble shepherds and by an ecclesiastic hierarchy faithful to the teaching of the Apostles and of the Fathers of the Church. This should urge us to sweep away all fear and not place too much trust in the wisdom of the world."

FR. DAVID A FLEMING, S.M., SUPERIOR GENERAL OF THE SOCIETY OF MARY, UNION OF SUPERIORS GENERAL. "Since Vatican II, most religious institutes have tried to implement a participatory style of leadership that emphasizes closeness and fraternal communion among all members and accentuates listening, dialogue, subsidiarity, and accountability. This is a way of exercising genuine authority, but in a collegial mode. Before decisions of some importance are made, normally all whose lives will be affected by the decision are consulted. Councils, national and continental associations of members, and chapters, heighten our sense of communion. Perhaps our experience with such meetings could be helpful in rethinking the style of episcopal conferences and synods in the life of the Church. We find this style of leadership helpful in inculturation, leading to a decentralization in collaboration. It allows us to honor and prize varying local expressions, while maintaining the unity of the entire institute."

ARCHBISHOP ANGELO MASSAFRA, O.F.M., OF SHKODRE, ALBANIA, PRESIDENT OF THE EPISCOPAL CONFERENCE. "In Albania the Church is a missionary Church, living in a multi-religious society that includes the four traditional faiths: Christian (Orthodox and Catholic), Islamic (the majority of the Albanians), Bektashi, and other faiths arriving in recent years. The bishop may be solely a missionary bishop: being among people and proclaiming the Word of God, a firm point of reference not only on the ecclesial but also on the civil level. ... The fall of the communist regime in 1991 was not only the collapse of a political, economic and social system, but also the collapse of values and a concept of life. The 'old' failed; the 'new' does not yet have exact outlines and sometimes has the sad face of intimidation, corruption, fast profit at any cost. ... In this social context the bishop has the duty to form consciences and communities, to heal existing divisions, to foster reciprocal trust and the sense of collaboration and the common good, starting with children and youth. Furthermore, the building of churches and chapels, which are a sign of the return of the Lord among the people after half a century of the communist regime which destroyed them, is a highly social and socializing sign. ... The Church in Albania serenely faces and undertakes ecumenical and interreligious dialogue. Relationships with Muslims and Orthodox are based on respect, acceptance and collaboration in fundamental ideals, as we have done in these very difficult years due to the internal situation and the war in Kosovo. In Albania the religions play an irreplaceable role in social peace, and could be said to act as 'social buffers'."

BISHOP DONALD JAMES REECE OF SAINT JOHN'S-BASSETERRE, ANTIGUA AND BARBUDA. "Not only should a sabbatical offer bishops refresher courses in the area of doctrine, but it should also expose them to those scientific and technological developments that either impinge on the nature and dignity of the human person, or affect the progress of peoples in their struggle for justice and peace in the world. Thus, bishops will be better able to evangelize more effectively with 'new methodology, new expressions and new fervor'. Connected with this proposal of continual updating is the need to revisit the notion of ministries in the Church, a development advanced by the Second Vatican Council. Expressions of this development are diocesan synods, diocesan and parish finance councils, and diocesan and parish pastoral councils. Might a further devolution of ministries give bishops more opportunity to concentrate on those things that are essentially associated with their three-fold task? One can cite the development of the diaconate as presented to us in the Acts of the Apostles. Philip, ordained to serve at tables, is seen evangelizing most effectively in Samaria and in the case of the Ethiopian eunuch. These modern times with their challenges call for 'new methodology, new expressions, and new fervor' if Christ is to be presented in a convincing manner to a world yearning for genuine hope."

BISHOP ANTHONY LEOPOLD RAYMOND PEIRIS OF KURUNEGALA, SRI LANKA. "From the beginning of his pontificate, Pope John Paul II has been exhorting the bishops to launch programs of deep renewal at the level of the local churches, in the light of the Second Vatican Council. The objective of this renewal was in order that the Church be able to 'take up her evangelizing ministry with fresh enthusiasm'. ... This calls for a participatory church, in which the gifts of the Holy Spirit given to all the faithful are recognized and activated, and the members become men and women with a strong experience of God. This involves on our part, as bishops, an atmosphere of trust in the faith and initiative of the laity. The bishop must demonstrate in his own life the new spirit of communion, a leadership which is shepherding, not dominating. The small Christian communities are the training ground for participation in both the life and mission of the Church. We must be liberally open to the voice of the laity."

ARCHBISHOP ELIAS YANES ALVAREZ OF ZARAGOZA, SPAIN. "One of the primary tasks of the bishops is to promote the holiness of the laity and their apostolic activity. 'The apostolate of the laity is a sharing in the Church's saving mission. ... Every opportunity should therefore be given them to share zealously in the salvific mission of the Church'. Besides the individual apostolate in the service of all, which is irreplaceable, community is of particular importance, not only for anthropological and social reasons but for ecclesiological reasons. ... Among the various forms of lay community apostolate, associations and the Catholic Action movement, especially recommended by the Council of Bishops, have had a special place in the appreciation of the Church. This form of social apostolate with the four notes made by the Council is still necessary, even if under different names."

At the conclusion of this morning's General Congregation, John Paul II addressed the following words to the synod fathers:

"This morning I received in audience George Bush, former President of the United States of America, father of the current President. I wished to assure him that our Assembly profoundly feels this tragedy, which has shaken all of humanity. October 11th will be for all of us a day of prayer. We also will pray from here for the victims and for peace in the world."

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OTHER PONTIFICAL ACTS

VATICAN CITY, OCT 4, 2001 (VIS) - The Holy Father:

- Accepted the resignation of Bishop Eugene John Gerber from the pastoral care of Wichita, U.S.A., in conformity with canon 401, para. 2, of the Code of Canon Law. He is succeeded by Coadjutor Bishop Thomas James Olmstead.

- Appointed Fr. Abba Thomas Osman, O.F.M. Cap., vicar general of the eparchy of Barentu (area 44,986, population 558,490, Catholics 37,000, priests 18, religious 39) Eritrea, as bishop of the same ecclesial circumscription. He succeeds Bishop Luca Milesi, whose resignation from the pastoral care of the same eparchy the Holy Father accepted in accordance with canon 210, para. 1, of the Code of Canons of the Eastern Churches. The bishop-elect was born in Lemuna, Eritrea, in 1950, and ordained to the priesthood in 1977.

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AUDIENCES

VATICAN CITY, OCT 4, 2001 (VIS) - The Holy Father received in audience today:

- George Bush, former president of the United States of America, accompanied by his entourage.

He also received the following participants of the Synod of Bishops:

- Cardinal Francis Eugene George, O.M.I., archbishop of Chicago, U.S.A.
- Archbishop Michael Kpakala Francis of Monrovia, Liberia.
- Archbishop Gaudencio B. Rosales of Lipa, the Philippines.
- Archbishop Vincent Michael Concessao of Delhi, India.
- Archbishop Berhaneyesus Demerew Suoraphiel, C.M., metropolitan of Addis Abeba, Ethiopia.
- Bishop Victor Adibe Chikwe of Ahiara, Nigeria.
- Bishop Paulinus Costa of Rajshahi, Bangladesh.
- Bishop Stephen Joseph Reichert, O.F.M. Cap., of Mendi, Papua New Guinea.
- Bishop Erkolano Lodu Tombe, of Yei, Sudan.
- Bishop Franklyn Nubuasah, S.V.D., apostolic vicar of Francistown, Botswana.
- Bishop Paul Yoshinao Otsuka of Kyoto, Japan.
- Auxiliary Bishop Robert Patrick Maginnis of Philadelphia, U.S.A.

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