Synod of Bishops, 1974 : Rome, September 27-October 26, 1974.


SYNOD OF
BISHOPS

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1974

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UNITED STATES CATHOLIC CONFERENCE



Digitized by the Internet Archive

in 2016

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SYNOD
OF BlSHOPS-1974

Rome
September 27-October 26, 1974

1975

Publications Office

UNITED STATES EATHDLIE EDNFERENEE

131B Massachusetts Avenue, N.W.

Washington, D.E. 20DD5





CONTENTS
SYNOD-1974

OPENING ADDRESS. Pope Paul VI.
September 27, 1974 1

CLOSING ADDRESS. Pope Paul VI. October 26, 1974 7

DECLARATION. SYNOD OF BISHOPS. October 25, 1974 15

HUMAN RIGHTS AND RECONCILIATION. Statement. Synod of
Bishops. October 23, 1974 21

SPIRITUALITY AND EVANGELIZATION. Written Intervention.
John Cardinal Carberry (St. Louis) 24

THE CHURCH: ESSENTIALLY MISSIONARY. Written
Intervention by John Cardinal Carberry 26

SECULARIZATION AND EVANGELIZATION. Intervention
John Cardinal Dearden (Detroit) 29

REACHING YOUTH AND INACTIVE CATHOLICS
Intervention by John Cardinal Krol (Philadelphia) 31

THE LAITY: PASTORAL CONSIDERATIONS. Written
Intervention by John Cardinal Krol 34

REPORT ON NORTH AMERICA, AUSTRALIA AND
OCEANIA. Archbishop Joseph L. Bernardin (Cincinnati) 38

ROLE OF THE LITURGY IN EVANGELIZATION
Written Intervention by Archbishop Joseph L. Bernardin 47

THE CHURCH AND THE MEDIA: PARTNERS IN EVANGELIZATION.
Written Intervention by Archbishop Joseph L. Bernardin 50

SOCIAL JUSTICE INTERDEPENDENCE AND EVANGELIZATION.
Written Intervention by Archbishop Joseph L. Bernardin 52

THE CHURCHES: UNPARALLELED OPPORTUNITY
Intervention by Archbishop Joseph L. Bernardin 56

YOUTH MINISTRY: DO JOYLESS HERALDS DULL THE GOOD
NEWS? Intervention by Archbishop John R. Quinn
(Oklahoma City) 58

YOUTH MINISTRY. Written Intervention by Archbishop
John R. Quinn 60

i



ECUMENISM AND EVANGELIZATION. Intervention
Archbishop John R. Quinn 70

NORMS FOR CHURCH DISSENT. Written Intervention by
Archbishop John R. Quinn 72

REFLECTIONS ON THE SYNOD. Statement of American Delegates . 74

LETTERS FROM THE SYNOD. John Cardinal Krol 75

1. Bishops to Seek Answers to Key Questions 75

2. After 2000 Years Must the Church Rethink
Evangelization? 78

3. Evangelization Synod A Concern of All Catholics 80
4. Light Cast on Link Between Synod and

World Food Conference 82
5. Sizing Up the Synod 85

Because of space limitations, not all the Synod documents are included

in this booklet.

II



SYNOD-1974
Opening Address

Pope Paul VI

September 27, 1974

Venerable brothers,

After this morning’s liturgical celebrations we are assembled here in

the synod hall. We have come to speak once more among ourselves and
to inaugurate, in accordance with the established agenda, the activities

with which this assembly will be occupied in the days ahead. What we

have already said has been directed in the form of prayer to the Lord

Jesus. We have done this with the conviction that the very serious theme
of evangelization, depending as it does on the unified design of the love

of the Father, on the mandate of Christ and on the mission of the Holy

Spirit, should first be placed in this lofty framework so that it can sub-

sequently be studied thoroughly.

Hence we wish at this time, venerable brothers, to extend an affection-

ate greeting to all of you, who have made a sacrifice to set aside the
ordinary duties of your dioceses. Permit us to extend a particular greet-

ing to the coadjutor of the esteemed Archbishop of Hanoi. He was not

able to come to the Council or to the previous synods, and now by reason
of health cannot be present at this assembly. Yet for the first time, by

sending Archbishop Joseph-Marie Trinh-Van-Can, his coadjutor, he

makes present and alive in our midst a chosen part of the church—and

one most dear to us—that of North Vietnam.

As we invoke once again divine assistance for this undertaking which

is now beginning, we likewise wish to express to each of you our trust, to
thank you from our heart and “in a holy embrace” to convey all our best

wishes.

Permit us also to express, at least for a moment, our pleasure at the

picture which you offer us. Your competent and diligent presence, sensi-

tive as it is to the demands of the universal church, is already in itself
an eloquent proof—if there were any need of that—of the reality of

ecclesial communion. Let us then repeat the often-used but ever mean-

ingful words of the Psalm: “How good, how delightful it is for all to live
together like brothers” (Ps 133:1).

1



This communion is such that it binds the mind and heart in a valuable

and urgent service, and on the other hand constitutes the most suitable

atmosphere and Ideal condition for the fraternal dialogue that you will

soon begin. This communion on a personal level of you who have come
here to represent visibly and effectively the ecclesial communities spread

throughout the world—among “every race, language, people and nation”
(Rev. 5:9)—entails an even closer relationship, one of “dwelling to-

gether.” This must be expressed in sincere, respectful and—we hope-
fruitful exchange on the problems of the evangelization of the modern

world.

It has been said repeatedly that this is an important and most ex-

tensive theme. But let it be added immediately that this theme is like-

wise bold and demanding, because it obliges us to study the nature, in

these turbulent years, of the real socio-cultural conditions of mankind in

which and for which the church lives. It vividly touches on our responsi-

bility as pastors, because it asks us in a burning and, we should say,

provocative manner a specific question about the very reason for our

existence in the midst of human society. Who are we? What are we
doing? What should we be doing?

We are a “little flock” (Lk 12:32) both as persons assembled here
and as the synthesized expression of our Christian communities. How
can we presume to give a full answer to these essential questions and to

fulfill together in an effective and adequate way the mission of salvation

that has been confided to us?

In our liturgical encounter this morning we already gave you a first

thought in this regard, as a guideline and an encouragement, when we

once more faced the original, effective and theological aspect of this

mission: in fact, we pointed out its “terminus a quo.” “I am sending
you” (Jn 20:21., cf. Lk 10:3), the Lord whispered to us, as if to remind us

that, even though we are still in the world, we are always here as envoys,

ambassadors, apostles and missionaries.

Now we would like to complete this thought by pointing out its
second aspect—that which is final, ecclesial and human—that of evangeli-
zation, that is, viewed in terms of the corresponding “terminus ad

quern.” To whom are we sent? These two terms may usefully serve to
define the field of the task of evangelization which you will be consider-

ing during the synod.

Without of course anticipating in any way the contributions or the

replies that we await from you, we will now dwell on the theme, in order

to trace at least its general and basic outline and so offer a useful contri-

bution to the coming discussion.

It seems to us that the first point to make about evangelization con-

cerns its necessity. As we recalled this morning, corresponding to the

2



validity of the Catholic priesthood—inasmuch as it is a derivation fro.,

and a direct sharing in the priesthood of Christ—is the validity of our

mission in relation to the growing spiritual needs of the people of today.

Evangelization is not an optional invitation for us, but a strict obligation.

As the apostle to the Gentiles, the passionate teacher and minister of

evangelization says with an almost threatening admonition—and he was

addressing himself!—“woe to me if I do not preach the gospel" (1 Cor
9:16). This warning, so rigid and harsh, might at first sight seem

opposed to the gentle and persuasive tone of the proclamation of the

good news. But in fact, it is salutary and timely: it makes one reflect; it

must make one reflect upon the abiding necessity of the work of

evangelization and of the corresponding responsibilities of all those who,

within the unified multiplicity of the people of God, share in various ways

in the one and undivided apostolic ministry.

Evangelization, therefore, is not an occasional or temporary task

but a permanent and constitutive necessity of the church: from the com-

mand, “Go therefore and teach all nations" (cf. Mt 28:18-20, Mk 16:15)
of the founder, to the incisive word of Paul, and to that equally firm

statement of Peter and John: “We are not able to keep silent about that
which we have seen and heard" (Acts 4:20), the mandate continues con-

sistently and cogently down to the most recent council. In speaking to

you who in large part were the protagonists of that event, we do not feel

it is necessary to quote the unequivocal conciliar texts.

Thus a second point is suggested, one intimately connected with

the previous one and one that serves to define even better the “terminus

ad quern" that we have mentioned: we are speaking of the universality of
evangelization, which means the need to bring the gospel message to all

men, without exceptions based on geography, race, nationality, history or

civilization—as happened on the day of Pentecost: “From every nation
under heaven" (Acts 2:5). This too is a point that finds its place in an

equally essential and constitutive dimension of the Catholic Church—the
missionary aspect—and orients the church towards the goal assigned to

her in the text already quoted, where the command “Go, teach" is
applied to “all nations." Here too the conciliar teaching has accustomed

us to this understanding of the church, which “acting out of the inner-

most requirements of her own Catholicity and in obedience to her found-
er’s mandate, is missionary by her very nature" (Ad Gentes, 1,2). More-
over, working to ensure that every tongue confesses that Christ is the

only Lord and Savior of all, to the glory of the Father (cf. Phil 2:11), has

always been the constant activity of the church, thanks to which

Christianity was enabled to establish itself so quickly in the early

centuries.

In this perspective of evangelization’s universality, we encounter
another question, as important as it is delicate, that of “ecumenism.”

3



Ecumenism is now being studied by the church with the liveliest interest
and the most fraternal respect. It will be a question to be studied with

the spirit and with the norms that are proper to it, but with renewed
charity and ever reanimated hope.

Likewise we cannot omit a reference to the non-Christian religions.
These in fact must no longer be regarded as rivals, or obstacles to

evangelization, but as a field of lively, respectful interest and of a future

and already begun friendship.

And what shall we say of those geographical and cultural regions where
religion no longer finds a place? An immense problem? And what of the
ocean of unbelief, mistrust and hostility, where religion cannot reach?

We shall not halt the efforts of our evangelization on account of this.
Rather we shall strengthen them with hope and prayer, wisdom and

patience. Where can the charity of the gospel find a limit? “Love no

flame can quench, no torrents drown” (Song of Songs, 8:7). Even

though the gospel were folly, our witness to it would be equally uncon-

quered. What problems! Let us not be paralyzed by fear! Let us meditate

once more on the words of Jesus: “I shall draw all men to myself” (Jn

12:32).

Undoubtedly the difficulty which tends to diminish efforts to spread

the light of Christ in the world or to renounce an explicit proclamation of

the gospel is based on entirely deceptive reasons: on the one hand it

could seem an unreal pretention to propound the gospel in conditions

which humanly speaking are so adverse and unfavorable; on the other

hand, one does not see how respect for freedom and for the religious

and moral values that are to be found also among non-Christian peoples
can be safeguarded, values in which we nevertheless glimpse a provi-

dential predisposition to the fullness of Christian revelation.

It will thus be the synod’s task to see how it might be possible to

reconcile this respect for persons and cultures and sincere dialogue with

them—which is one of the basic conditions of the true Christian attitude
—with the universal nature of the mission entrusted by Christ to the

church.

Then there is a third element of evangelization to be kept in mind: its

specific finality. It will be necessary to define more accurately the rela-

tionship between evangelization properly so called and the whole human
effort towards development for which the church’s help is rightly ex-

pected, even though this is not her specific task. We are aware of the
objective difficulties encountered in this regard by the church’s sons and

daughters who are dedicated to apostolic work. Very often today they are
urged to forget the priority that the message of salvation must have, and

thus to reduce their own action to mere sociological or political activity,

and the message of the church to a man-centered and temporal message.

4



Hence the need to restate clearly the specifically religious quality of

evangelization. This latter would lose its reason for existence if it were to

diverge from the religious axis that guides it: the kingdom of God, before

anything else, in its fully theological meaning, which frees man from sin,
and proposes love of God as the greatest commandment and as the
ultimate destiny of eternal life.

This however does not mean that in evangelization one could or

should ignore the importance of the problems so much discussed today
concerning justice, liberation, development and peace in the world.

This would mean forgetting the lesson which comes to us from the gospel

concerning love of our neighbor who is suffering and in need (cf. Mt

25:31-46), and repeated by the teaching of the apostles (cf. 1 Jn 4:20,

James 2:14-28). We ourselves made this duty the subject of our en-
cyclical Popiiloriim Progressio.

In fact the church, following the example and teaching of her divine

savior, has never failed to promote the advancement of the peoples to

whom she brings faith in Christ. Her doctrine, like her moral teaching,
has always been translated into concrete institutions which urge men on
to a progressive improvement in all sectors, from the properly religious to

the political, social and civil.

As the Second Vatican Council affirms, the mission of the church is

not “in the political, economic, or social order. The purpose which

Christ set before her is a religious one. But out of this religious mission

itself come a function, a light and energy which can serve to structure
and consolidate the human community according to the divine law”
(Gaiidium et Spes, 42). This, especially when referred to the laity,

takes on a great importance since they are called to “seek the kingdom

of God by engaging in temporal affairs” (Lumen Gentium, 31), and they
must, “even preoccupied with temporal cares, perform eminently valu-

able work on behalf of bringing the gospel to the world’’ (ibid., 35).

There is no opposition or separation, therefore, but a complementary

relationship between evangelization and human progress. While distinct
and subordinate, one to the other, each calls for the other by reason of

their convergence towards the same end: the salvation of man.

All of this undoubtedly demands a profound reflection on the various
forms that evangelizing action can take. It is true that the world of

today poses formidable problems for the church. But one should not

forget the immense possibilities, undreamt of at one time, which today’s
world offers along the paths of those who, in the name of Christ “bring
the good news” (Rom 10:15).

Who can say, in fact, what vast horizons the means of social com-
munication have opened up to the universal and simultaneous diffusion

5



of the saving word? To renounce these favorable opportunities, to re-

strict ourselves to corrosive criticism, would mean failing to keep the
appointment with the hour of God and this with incalculable harm for the

future of Christianity.

This means that the work of evangelization today must be con-

sidered with a broad and modern outlook: in methods, in works, organi-

zation and formation of the workers of the gospel. It is a work which you,

venerable brothers, are preparing to carry out in this synod with a great

sense of responsibility. May your labors, with God’s help, meet
expectations.

It Is obvious that it will never be possible to have recourse to

methods which are in open confict with the spirit of the gospel: neither

violence, therefore, nor revolution, nor colonialism in any form will serve

as means for the church’s evangelizing action, nor will politics for itself,

even though it is the duty of Christians to make their contribution to
public administration.

Instead, it will be you/ task to bring face to face the traditional con-

cept of the work of evangelization and the new trends, which seek their

justification in the Council and the changed conditions of the times.

There will certainly be a preferential consideration for the structures and

institutions of the church which have already been tested for centuries.

But, without renouncing the past or destroying values which have been

acquired, there will be an effort to remain serenely open to everything,

“new things and old,’’ especially when it is a question of movements

that are working in collaboration with the hierarchy. In any case, you

will make your own the Pauline motto: “Test everything, hold fast what
is good’’ (1 Thess 5:21).

And finally, keep a healthy optimism and be sustained by a twofold

bold confidence on which, as on two wings, your work must soar towards

new conquests for the gospel: confidence in your labors, because you are

working for the church, and confidence, above all, in Christ, who is
with you, who is living with you, who is making use of your collaboration
and experience in order to extend the kingdom of justice, and holiness,

love and peace in the world.

We entrust this good wish to the intercession of the Blessed Virgin,
whom we have already proclaimed Mother of the Church, and who, from
the Apostolic Age, has ever been honored as Queen of the Apostles,

that is of all the pastors of yesterday and of today.

6



Closing Address

Pope Paul VI

October 26, 1974

Here we are at the end of our episcopal synod. Before breaking up

this important meeting we all have an instinctive desire to pass a

judgment on it and to draw up a balance-sheet of it. And while we

recollect ourselves before Christ, who scrutinizes hearts, in order to
make this final evaluation together, we cannot help but be filled with a
sense of sincere satisfaction and realistic optimism.

How in fact could we not appreciate what we have experienced for
the fourth time, carrying out with a clear and unanimous will the desire

of the Second Vatican Council ratified by us with the institution of the

synod?

Once more the bishops, strengthened by Christ’s mandate—“Go,
therefore, make disciples of all the nations’’ (Mt. 28:19)—and con-
vinced that his words “are spirit and life’’ (Jn 6:63), have assembled

“in nomine Domini’’ together with us to study the most urgent problems

of the church. This year these problems have been those of evangeliza-

tion.

Where can there be found in the church a setting more fitting than

that of the past days for a fruitful exchange between those in charge

of the local churches, or their delegates, on questions so vital for the

entire Catholic Church—an exchange carried out, moreover, in such a
fraternal, simple and genuine atmosphere?

The synod has demonstrated that the bishops desire to have a

greater understanding of the problems, of the content and of the pres-

entation of the various questions; they feel, therefore, able to respond

to their mission with love, with humility, with a sense of limitation, but

with deep understanding.

Certainly the width and the complexity of the theme did not allow

it to be dealt with exhaustively in a short time. Nor did they allow

the hoped-for conclusions to be arrived at in their fullness. But, in the

present state of the church, this fourth synod has once more made it
possible to hear the voice of the local churches, to evaluate situations

better, to trace out the important elements of evangelization, to study

what emphases and what forms it should take on for the men of our
time.

7



Therefore we consider this evaluation as a positive one. The synod
puts into the hand of the successor of Peter, for the benefit of the

entire church, a most effective instrument, one rich in reflections, in

suggestions, in proposals.

We entrust these doctrinal and spiritual riches to the accompanying
grace of God: “It is God, for his own loving purpose, who puts both
the will and the action into you’' (Phil 2:13). And we cannot do other-
wise than praise the Lord for the many and excellent things which this
synod leaves behind.

We keep in fact in our heart the memory of all that we have been
able to experience in the synod, as in a daily and concrete reflection

of the reality of the church, of her marvelous possibilities and of her

tremendous burdens. As in the case of the early community of Jeru-

salem, gathered around Peter and the apostles, we have been “faithful
to the teaching of the apostles, to the brotherhood, to the breaking of

bread and to the prayers” (Acts 2:42). We have reflected on the re-
sponsibility of deepening and spreading the magisterium of the apostles,

which the church guards intact down the centuries, amidst the change

of ideologies and fashions.

We have had a lively sense of fellowship in the wonderful brother-
hood manifested in the exchanges, in the innumerable encounters, in

the orderly carrying-out of the sessions, in the many-sided contributions

of those present, who have brought here the voice of different cultures
that are fused together in the reality of the one Catholic Church.

We have gathered together for “the breaking of bread” in the con-
celebration of the solemn opening; we have prayed together in unison
before each session and in the large and moving encounter at Propa-

ganda Fide College, experiencing in a real way the truth of Christ’s

promise, “where two or three meet in my name, I shall be there with
them” (Mt 18:20).

It is thus that we feel able to say, in this affectionate leave-taking,
that this has been a clearly positive experience.

The synod has been positive above all else because the hierarchies

have shown themselves conscious of their urgent duty, of carrying out

the apostolic mandate entrusted to them, which is that of preaching

“Jesus Christ and him crucified” (1 Cor 2.3; cf. 1:23), and of the

urgency with which they wish to meet the needs of the world.

Consensus Points

The synod has also been positive in a special way for the consensus
shown on many points which are of great importance:

8



1.

) There has been made clear the relationship of distinguishing

of integrating and of subordinating human advancement to the evan-

gelization of the mystery of Christ, which implies knowledge of the

Blessed Trinity, sharing in the divine nature and the eternal salvation

of the world now and in the future.

2.

) There has been underlined the responsibility of evangelization,

entrusted by Christ to the apostles, and now to their successors; the

bishops, in communion with the Roman Pontiff, who, with the special
mandate given to them have received a greater outpouring of the gifts

of the Holy Spirit. With them are associated the priests, as direct and

subordinate collaborators. It has also been made clear that the religious
and the laity, among whom are the youth and particularly parents, are
responsible for evangelization.

3.

) There has been included the relationship between evangelization

and the formation of its subjects, with an insistence on the necessity

and importance of spiritual and doctrinal preparation and of a truly

Christian life in harmony with the gospel message, in order to give

credibility to this message and not place obstacles in the way of its

acceptance by non-believers.

4.

) There has been manifested unanimous respect for the human and
religious values existing in the non-Christian religious and non-Catholic

confessions, with a fitting appreciation of their values and the oppor-

tunity to integrate them into the object of evangelization or into prayer,

with an emphasis at the same time on the need to maintain the purity
and unity of Catholic faith and ecclesial doctrine.

5.

) It has been seen that the church of Christ, which subsists in the

Catholic Church, is at the same time the object and the subject of
evangelization. Also outside her there can be, if God wills it, illumina-
tion by the Word of God. But the fullness of the gospel message, with
all the means of salvation that it brings with it—the sacraments, the
liturgy, the full explicitation, without errors, of Christ’s gospel—is had
only in the hierarchical Catholic Church, that is, in communion with
the Supreme Pastor, the successor of Peter, the perpetual and visible
principle and foundation of the unity both of the bishops and of the

faithful. The church is fully "in Christ as a sacrament or sign and
instrument of the intimate union and unity of the entire human race"
(Lumen Gentium, 1).

6.

) It has been rightly concluded that the local churches are co-

responsible for the evangelizing mission, in communion with the uni-
versal church, since the whole church is in a state of mission and is

missionary.

7.

) There has been placed clearly in evidence the action of the Holy

Spirit in the work of evangelization, for it is he, "the soul of the church,”

9



who is the infuser of grace and charity into the hearts of believers,
particularly of the apostles, of the bishops and of the priests. These

are great themes for reflection, and they cannot fail to render this

episcopal synod a very positive one.

It is also to be called positive because the synod, as it contemplates

the immensity of this task, has frankly recognized the difficulty of

expressing in an immediate document all the aspects and obligations

of evangelization. We regret that certain quarters have wished to
interpret this episode as a sign that the synod has not succeeded;

indeed this fact in no way detracts from the enormous richness and

real validity of the work accomplished. It has had the further advan-

tage of highlighting the opportuneness that the working methodology of

this new postconciliar body should be reviewed. And this is something

that we shall willingly do, making use of your reflections and with the
help of the Council of the Synod which has just been elected.

The synod has also been positive because the bishops have sought

to listen, together with “Mary, his mother" (Acts 1:14), and gathered

about Peter, as in a new Cenacle, to the voice and impulse of the Holy

Spirit. And, in the certainty that in the carrying out of their task of

teaching they are authoritatively assisted by the Spirit, they have

placed themselves “under the shadow of his wings" (cf. Ps 16:8, cf.

46:2) in order to reflect and decide. One cannot give others what one

does not possess: “No skill is presumed to be taught unless it is first
learned by careful study" (St. Gregory the Great, Regula, Part 1, 2;

PL 77, 14).

This synod has been positive because the church has been alerted

to many healthy currents of thought, which obviously concern the
“munus docendi" of the episcopate c'osely united with the supreme
magisterium of this Apostolic See.

It has been positive because of the reaffirmed priority of the duty

of communicating to mankind the joyful message of the Word of God;

the glad tidings of eternal life, that give access to the paschal mystery,

and of which we pastors are the humble, inadequate but authentic chan-

nel. “Something which has existed since the beginning . . ., we saw it

and we are giving our testimony, telling you of eternal life which was

with the Father and has been made visible to us. What we have seen

and heard we are telling you so that you too may be in union with us,

as we are in union with the Father and with his Son Jesus Christ. We
are writing this to you to make our own joy complete" (1 Jn 1:1; 2-4).

It has been positive, because there exists today in the church an

awareness, a deeply felt sense of the additional duty of using all the

external means that art, life and technology today put at our disposal,

in order to spread the joyful news.

10



In a word, there has been a call to greater responsibility on the part

of all, to more prayer, to a deeper interior life, to a greater spirit of

poverty, self-denial, genuine love for the church and souls, to greater

fidelity to God's Word.

There has been a harmonious exaltation of the Blessed Trinity, that

in Christ calls people to the knowledge and sharing in its own life; there

has likewise been an exaltation of the person and mandate of the

saviour.

For these reasons the predominant feeling at this moment is one of
deep spiritual happiness, a happiness that expresses itself in a hymn

of gratitude to God.

Points that Need Refining

We would not be objective if we did not note that some points demand
a refining. Among the multiplicity of the arguments treated we praise
the spontaneity and the sincerity that has been shown. Yet not all the

elements are to be retained: some of them although justly emphasized

in certain aspects, need to be placed in proper proportion.

Some, especially among those that have come out of the “circuli
minores," must be better defined, nuanced, completed and subjected to

further study. We cite some of the examples about which we would
not be able to remain silent.

Above all, the relationship between the particular churches and the

Apostolic See. We sincerely rejoice at the increasing vitality of the
particular churches and of their ever more manifest will to assume

all their proper responsibilities. At the same time we hope that pro-
portionate care will be taken so that, in the furthering of this essential

aspect of ecclesial reality, no harm will come to the firmness of the
“communion" with other particular churches and with the successor
of Saint Peter, to whom the Lord has entrusted the serious and endur-
ing role—one full of love—of tending his lambs and sheep (cf. Jn

21:13-17), of confirming his brethren (cf. Lk 22:32), and of being

the foundation and sign of the unity of the church (cf. Mt 16:18-20).

His intervention, therefore, cannot be reduced only to extraordinary

circumstances.

No: we say with trepidation, by reason of the responsibility that falls
upon us, that the successor of Peter is and remains the ordinary pastor

of the church in her unity and entirety: “By virtue of his office, that
is, as Vicar of Christ and pastor of the whole church, he has full,

supreme and universal power in the church. And he can always exercise
this power freely" (Lumen Gentium, 22). It is not a question here of
a dialectic of powers, but of a single desire, that of following the will

11



of the Lord with total love—everyone with the contribution of the faith-

ful fulfillment of his own role.

Thus we consider necessary a word on the need of finding a better
expression of faith to correspond to the racial, social and cultural

milieux. This is indeed a necessary requirement of authenticity and

effectiveness of evangelization; it would, nevertheless, be dangerous to

speak of diversified theologies according to continents and cultures.

The content of the faith is either Catholic or it is not. All of us

on the other hand have received the faith of a constant tradition: Peter

and Paul did not transform it to adapt it to the Jewish, Greek or Roman
world; but they watched vigilantly over its authenticity and over the

truth of its single message presented in a diversity of languages

(Acts 2:8).

Human liberation, moreover, has been rightly emphasized. It forms
part of that love which Christians owe to their brethren. But the totality

of salvation is not to be confused with one or other aspect of liberation,

and the Good News must preserve all of Its own originality: that of a
God who saves us from sin and death and brings us to divine life.
Hence, human advancement, social progress, etc., is not to be exces-
sively emphasized on a temporal level to the detriment of the essential

meaning which evangelization has for the church of Christ: the announce-

ment of the good news.

In addition we have noted with satisfaction the hope furnished by
small communities and the reminder they give of the work of the Holy

Spirit. But this hope would be truly stunted if their ecclesial life, in the

organic unity of the single Body of Christ, were to cease or be exempted

from legitimate ecclesiastical authority or be left to the arbitrary im-

pulse of individuals.

In these points as in other minor ones which we do not now have
the time to refer to, the synod has already clearly given adequate ele-

ments for an answer. But it is necessary to put them together and

to subject them to further study. If we point out the more important

ones, this is by reason of our duty as an overseer who watches vigi-
lantly to see where the paths begin along which the church journeys in

search of an ever more incisive expression of her own doctrine.

We could not allow false directions to be followed. We would be
negligent in this fundamental obligation of ours to confirm our brethren.

A reality moreover pervades these particular observations. And it
is the unanimous desire to infuse into the church a new, general, co-

ordinated and generous impulse for evangelization. In a measure and

with a clarity that perhaps she has never had before the church assumes

a consciousness of this fundamental duty of hers. It truly seems to be a

12



moment that is worthy of the recent council, one that is in conformity
with the essential vocation of the church, responding to the needs of

the world and dissipating certain negative phenomena which we know.

Venerable and beloved Brothers!

The church goes into action once again with joy and hope, with

humility and courage, with firmness of faith, with confidence in the help

of Christ and the intercession of Mary, with immense love, with a com-

mitment of conversion and embracing reconciliation in the spirit of the

Holy Year, the universal Jubilee.

Our grateful thoughts turn to all the bishops who are awaiting this
work of regeneration in the world; their collaborators, the priests and

religious—those effective instruments for carrying the gospel to the

modern world.

Our grateful thoughts go moreover to parents, those first collabora-

tors of the evangelizing church within their own “domestic church”

(Lumen Gentium, 11); to women, exemplary religious and faithful col-

laborators; to youth and to children—the hope of a bright tomorrow;

and in a particular way to intellectuals to whom the church looks with
great confidence, expectation and hope.

We greet with paternal encouragement the local churches, entirely
committed to evangelization, and the ministers of the gospel, especially

those who in many regions suffer for the name of Christ: “But there
is no chaining the word of God” (2 Tim 2:9). We express our encour-
agement to the esteemed and worthy catechists, and particularly the

missionaries, those hidden heroes of evangelization in the world: “Re-

joice and be glad, for your reward will be great in heaven” (Mt. 5:13).

We embrace all our sons and daughters, inviting them to be instru-
ments and conscious collaborators of the missionary church: so that the

Word of God, with the help of all “may spread quickly and be received
with honor” (2 Thess 3:1), “so that the world may believe” (Jn 17:21)
and “so that God may be all in all” (1 Cor 15:28).

In this moment in which we leave each other, we wish to repeat once
again for our mutual strength the invitation of Christ: “Go, therefore,

make disciples of all nations” (Mt 28:19); “Look around you, look
at the fields; already they are white, ready for harvest!” (Jn 4:35).

We must fulfill the will of God, who has sent us. The vast and stu-
pendous world awaits the proclamation of liberation from sin and from

the evils that it brings with it, the proclamation of salvation in the cross

of Christ.

It is true: “The world of the cross is folly” (1 Cor 1:18); but it

pleased God “through the foolishness of the message that we preach”

13



(ibid. 2:21) to save those who believe. For this reason we trust solely

in the help of the Lord.

The difficulties are enormous, the expectations are many, the re-

sponsibilities are formidable—but “be brave,” says the Lord, “I have

conquered the world” (Jn 16:33). Christ is with us, he is in us, he

speaks in us and through us and he will not let us lack the necessary

help.

Christ Jesus, Word of the Father, crucified saviour, we turn to you
in this concluding hour of the synod, just as we have called upon you
at its beginning. You have been present in our midst and our hearts

were burning within us as you talked to us along the way and explained

the scriptures to us (cf. Lk 24.32). You will guard our resolves and

give new life to our ecclesial service; you will illumine our minds and

give strength to our words; you will sustain us in our labors.

You will guide our steps in the most fitting ways of proclaiming your

gospel; and you will pardon our shortcomings. We are your poor serv-
ants and it is only the certainty of your promise that sustains us.

Give strength to Peter, give strength to your bishops, give new heart

to their flocks. See, our poverty is great; but we do not trust in our-
selves, only in you; this trust is our treasure. Encourage us, give us

confidence, grant us your blessing—you who with the Father and the
Holy Spirit live and reign in us and in your church, for ever and ever.

Amen.

14



Declaration

Synod of Bishops

October 25, 1974

1. We are consoled in the Holy Spirit at wha*- the Lord allowed us to
accomplish at this synod and wish to share that consolation with the

entire people of God, beginning with our brothers in the epicopate

whom we have represented, and with all those as well who in any way
feel themselves tested by the gospel of Christ.

2. In the fraternal communication of our experiences, carried out in

confident attachment to Paul VI, the successor of Peter, we have had

occasion to verify the close and vigorous unity which the Holy Spirit

works in such a variety of conditions wherein the Church's life is

nourished.

At the same time we experienced the richness contained in variety.
It expressed itself in our attempts to radicalize the gospel in its entirety

among peoples of differing cultures, promulgating in some way the
method of the incarnation which God wishes to use in his work of

salvation through Christ. In that way the good news of the saviour

shines forth more effectively.

3. The copious riches which we have found in such reciprocal com-
munication could not be easily unified without jeopardizing its integrity.

Having certainly become the richer through this experience, we have
preferred to offer the integral fruits of our exchange to the Holy Father

with great confidence and simplicity, and to await new impetus from

him.

In our own particular churches at the same time, we want to pursue
the rich experiences which we encountered at the synod. This we will
do in a spirit of dialogue, especially with priests and religious, with

theologians and with all the faithful in general.

Now, however, with this declaration of ours, we would simply like to
manifest some fundamental convictions and a few of the more urgent
guidelines to further promote and deepen the work we began.

4. Sustained by our faith in Christ who died and rose again to save
us, and fortified in the Church by our paschal experience, we wish to
confirm anew that the mandate to evangelize all men constitutes the
essential mission of the Church.

15



Indeed, the deeper and more widespread that current changes appear

to us—be they in the field of religion, ideology, culture or mores, the
more evident and urgent becomes the necessity to proclaim the gospel

to all nations and to every individual man.

It is evident and urgent especially for those to whom the announce-
ment of the good news of Christ has not yet been brought, wherever

they might be on the face of the earth, so that the evangelization and

the foundation of the church might take root in all peoples and places.

5. Christ’s love and his mandate urge all the faithful to dispense to

others the gifts received freely from him. Therefore, the duty to pro-

claim the gospel belongs to the whole people of God, gathered by the

Holy Spirit in the church through the word of God and the eucharist.

No real Christian may absent himself from this duty which he must
carry out in keeping with his state and in communion with his pastors.
We hope that this synod, together with the Supreme Pontiffs insistent
exhortation for world missionary day, will have offered to all the sons

of the Church a new opportunity to renew the intimate and efficacious

conviction of their rightful participation in the task of evangelization.

In a special way we address young people whom we do not consider
only as a subject to be evangelized, but also as particularly suited to

evangelize others, especially their own age group. Furthermore, we are
convinced that young people to the extent that they are searching for

the fundamental values of the gospel and demanding true authenticity

in conceiving and witnessing the faith, challenge us adults and compel

us to renew unceasingly the new commitment to evangelize.

6. At the same time, we are profoundly convinced that without the
grace of God, which is spread by the father in our hearts through the

Holy Spirit, we would be completely incapable of carrying out this mis-

sion as it should be done (cf. Rom. 5:5). In fact, this work demands

incessant interior conversion on the part of individual Christians and

continual renewal of our communities and institutions. In this way,

faith will become stronger, purer and more intimate and we will become

better fit and more credible as witnesses of the faith through the co-

herence of our individual and social life with the gospel which we must

preach.

We will acquire the ability to discover and discern the signs of the
times and to recognize and respect the action of the spirit of Christ

who is always at work in the life of the Church itself and in all human

history so that everyone may have the fullness of a better life.

7. From this, one can clearly see the need for intimate union with

God, through assiduous prayer, meditation of the word of God, con-

templation, all strengthened and sustained by frequent participation in

16



the sacraments. In this way the people of God may render more effica-
cious the testimony of a real brotherly community, diligent to respond

speedily to the expectations of men of goodwill, in evangelical soli-
darity with their more distressing problems.

In this way, the church will be a more credible witness to the joyful

announcement of the Savior of humankind; she will be a more suitable

instrument of the Holy Spirit in the ministry to proclaim the gospel.

Old and New Difficulties

8. In our discussions we did not ignore either old or new difficulties

and obstacles which seem to hinder the work of evangelization. In fact,

some phenomena of our time have been given careful examination.

Secularization is one of them. Although it presents some positive
aspects, it nevertheless inclines to the ideology of secularism, which

completely excludes God from the horizon of human life and therefore
from the profound meaning of existence.

Another is atheism in its manifold forms which is widespread in

many countries. Such phenomena should be examined carefully and
their causes sought more deeply so that the appeal of God—which
demands greater purity in the confession and testimony of our faith—
be discovered.

Another major difficulty has not escaped us, a difficulty which is used

with astuteness and often with violence, that is, impeding religious

liberty and the life of the church and even reducing it to silence.

We did not forget those who are oppressed, especially all those who
suffer persecution for the gospel. Bearing in themselves the good news

of the cross, they are performing excellent work of evangelization and

are of great assistance to the whole church in the fulfillment of its

mission.

9. We are also convinced of the difficulties which arise from such a
rapid and radical change in the conditions of our times, with regard to

making the evangelical message more intelligible to today’s men. But

we also know that communication of the gospel is a dynamic process.
This communication takes place through word, work and life, each

closely connected, and is determined by various almost constitutive

elements of the hearers of the word of God: that is, their needs and

desires, their way of speaking, hearing, thinking, judging and entering

into contact with others.

All these conditions which differ widely according to different places

and times, impel the particular churches towards an appropriate “trans-

lation” of the evangelical message.

17



According to the principle of incarnation, they must devise new but

faithful “ways to take root.” Furthermore, the development of the

means of social communication has opened new ways to evangeliza-

tion, in keeping with the ways today’s people think and act.

At the same time, we firmly believe that the Holy Spirit works un-
ceasingly in Christ’s church, through the work of those who give witness
of a holy life, through the pastoral experience of those whom God called
to govern the church and of all their collaborators in the ecclesial

ministries, and through the fruitful collaboration between pastors and

theologians.

10. In carrying out these things we intend to collaborate more dili-

gently with those of our Christian brothers with whom we are not yet
in the union of a perfect communion, basing ourselves on the founda-

tion of baptism and on the patrimony which we hold in common.

Thus we can henceforth render to the world a much broader common
witness of Christ, while at the same time working to obtain full union
in the Lord. Christ’s command impels us to do so; the work of preach-
ing and rendering witness to the gospel demands it.

11. Confident in the Holy Spirit’s action which overflows the bounds

of the Christian community, we wish to further dialogue with other
religions which are not Christian, thus to achieve a deeper understand-

ing of the gospel’s newness and of the fullness of revelation, and to

be able to show them thereby the salvific truth of God’s love which

fulfills itself in Christ.

We intend furthermore to seek the collaboration of all men of good
will who for reasons which are undoubtedly diverse but sincere, are in
search of a deeper meaning to life or are committed to gaining more

human conditions of life for their brothers.

Liberation and Evangelization

12. Among the many subjects dealt with by the synod, special at-
tention was drawn to the mutual relationship between evangelization

and integral salvation or the complete liberation of man and of peoples.

In a matter of such importance we experienced profound unity in

reaffirming the intimate connection between evangelization and such

liberation. Stimulating us to do this were not only close relations with

our faithful and with other men—whose life and common fate we share
in—but primarily the gospel, mercifully entrusted to us, which consti-

tutes for all men and society the good news of salvation.

That good news is to be initiated and more manifest on earth from

now on, although it is only beyond the confines of this present life that
it can achieve its complete fulfillment.

18



Prompted by the love of Christ and illumined by the light of the

gospel, let us nurture the hope that the church, in more faithfully

fulfilling the work of evangelization, will announce the total salvation of

man or rather his complete liberation, and from now on will start to
bring this about.

The church, in fact, as a community totally involved in evangeliza-

tion, must conform to Christ who explained his own mission in these

words: "The Spirit of the Lord is upon me for he consecrated me with
anointing and sent me to announce glad tidings to the poor, to give
prisoners their freedom, the blind their sight, to set the oppressed

free" (Lk 4:18).

Faithful to her evangelizing mission, the church as a truly poor, pray-

ing and fraternal community can do much to bring about the integral
salvation or the full liberation of men. She can draw from the gospel

the most profound reasons and ever new incentives to promote generous

dedication to the service of all men—the poor especially, the weak and
the oppressed—and to eliminate the social consequences of sin which

are translated into unjust social and political structures.

But the church, supported by Christ’s gospel and fortified by his

grace can harness such dedication to the elimination of deviations,

and so the church does not remain within merely political, social and

economic limits (elements which she must certainly take into account)

but leads towards freedom under all its forms—liberation from sin, from
individual or collective selfishness—and to full communion with God
and with men who are like brothers. In this way the church, in her
evangelical way, promotes the true and complete liberation of all men,

groups and peoples.

In this spirit of human and evangelical solidarity, throughout these
days we have wished to send the world a message on human rights and
reconciliation.

13. By our mission we have the duty to be present among the men
of our times to bring the presence of Christ, the incarnate word among
them. Therefore, in returning to our particular churches, we, as disciples

comforted by the experience of the risen Christ, will discover new op-
portunities to more effectively foster the evangelization of the whole

world and its authentic liberation.

Certainly, we are aware that we must face numerous difficulties.
However, we journey towards the future with great hope. This hope
springs from our profound union with the crucified Christ who leads
us to participate in an effective way in his resurrection.

Thus, it will come about that more deeply rooted in the perennial
actuality of Pentecost, the church will know new times of evangeliza-

19



tion. While trying to be faithful to its mission in today’s world, the

church commits itself completely to the service of the future world.

In fact, even if the destinies of this future world are unknown to us,

Christ the Lord and center of human history, stimulates us so that
we can progress more and more. The time which occurs between Easter
and the Parousia is the time of tension and aspiration towards the

world which must come.

In such a period of time it is the task of the church to prefigure and

prepare the final actualization of the kingdom of God. We know that
the Lord helps his church continuously and accompanies us on our

pilgrimage. He will be with us all days (cf. 28:30), comforting us with

the gifts of his grace, gradually leading us to the whole truth through

the action of his Holy Spirit (cf. Jn 16:13), confirming our word with

signs (cf. Mk 16:20), while we confess that Jesus Christ is the Lord
to the glory of God the Father (cf. Phil. 2:11).

On the eve of Holy Year which is about to be celebrated in Rome,
let us nurture the hope that all the people of God, profiting from this

special occasion of grace, through the conversion of hearts, complete

renewal and interior reconciliation, can better fulfill their duty to evan-

gelize, and the church can more clearly appear as having been sent to

the peoples to be the universal sign of salvation.

Concluding our work in the synod, let us raise our eyes and our hearts

to the blessed Virgin Mary, the Mother of the Church, to receive, fol-

lowing her example, the Word of God with an open mind and a docile

spirit, to offer it to the world after having meditated upon it and faith-

fully translated it into daily life.

20



Human Rights and Reconciliation
Statement

Synod of Bishops

October 23, 1974

Two anniversaries of special significance to the church and the

world have occurred since the synod of 1971: the 10th anniversary of

Pope John’s encyclical Pacem in Terris (1963) and the 25th anniversary

of the United Nations Declaration of Human Rights (1948). Both docu-
ments remind us that human dignity requires the defense and promo-

tion of human rights.

We are gathered in a synod whose theme is evangelization, the proc-
lamation of the good news of Jesus. While the truths about human
dignity and rights are accessible to all, it is in the gospel that we find

their fullest expression and our strongest motive for commitment to

their preservation and promotion. The relationship between this com-

mitment and the ministry of the church has been manifested in this

synod in our sharing of pastoral experiences, which reflect the trans-

national character of the church, her entrance into the very consciences

of people, and her participation in their suffering when rights are denied

or violated.

Reflecting on these experiences in light of the gospel, we address
this message on human rights and reconciliation to the church and the
entire world, especially to all in positions of responsibility. It is our

desire to raise our voices on behalf of the voiceless victims of injustice.

Human dignity is rooted in the image and reflection of God in each
of us. It is this which makes all persons essentially equal. The integral

development of persons makes more clear the divine image in them.
In our time the church has grown more deeply aware of this truth;

hence she believes firmly that the promotion of human rights is required
by the gospel and is central to her ministry.

The church desires to be more fully converted to the Lord and to

perform her ministry by manifesting respect and regard for human
rights in her own life. There is renewed consciousness in the church
of the role of justice in her ministry. The progress already made en-
courages us to continue efforts to conform ever more fully to the will

of the Lord.

21



From her own experience the church knows that her ministry of

fostering human rights in the world requires continued scrutiny and
purification of her own life, her laws, institutions, and policies. The

synod of 1971 declared that “anyone who ventures to speak to people
about justice must first be just in their eyes,” and failures in justice

help us understand better the failings of other institutions and indi-

viduals. In the church, as In other institutions and groups, purification

is needed in internal practices and procedures, and in relationships with

social structures and systems whose violations of human rights deserve
censure.

No nation today is faultless where human rights are concerned. It
is not the role of the synod to identify specific violations; this can better

be done at the local level. At the same time we desire by our words
and actions to encourage those who work for human rights, to call upon
those in authority to promote human rights, and to give hope to those
who suffer violations of their rights. We call attention here to certain
rights most threatened today.

“The right to life’’: This right is basic and inalienable. It is griev-

ously violated in our day by abortion and euthanasia, by widespread

torture, by acts of violence against innocent parties, and by the scourge

of war. The arms race is an Insanity which burdens the world and

creates the conditions for even more massive destruction of life.

“The right to eat’’: This right is directly linked to the right to life.

Millions today face starvation. The nations and peoples of the world

must make a concerted act of solidarity in the forthcoming United
Nations Food Conference. We call upon governments to undergo a
conversion in their attitude toward the victims of hunger, to respond

to the imperatives of justice and reconciliation, and speedily to find the

means of feeding those who are without food.

“Socio-economic rights’’: Reconciliation is rooted in justice. Massive

disparities of power and wealth in the world, and often within nations,

are a grave obstacle to reconciliation. Concentration of economic

power in the hands of a few nations and multinational groups, struc-

tural imbalances in trade relations and commodity prices, failure to

balance economic growth with adequate distribution, both nationally

and internationally, widespread unemployment and discriminatory em-

ployment practices, as well as patterns of global consumption of re-

sources, all require reform if reconciliation is to be possible.

“Politico-cultural rights’’: Reconciliation in society and the rights of

the person require that individuals have an effective role in shaping

their own destinies. They have a right to participate in the political

process freely and responsibly. They have a right to free access of

information, freedom of speech and press, as well as freedom of dissent.

22



They have a right to be educated and to determine the education of

their children. Individuals and groups must be secure from arrest,

torture and imprisonment for political or ideological reasons, and all in

society, including migrant workers, must be guaranteed juridical pro-

tection of their personal, social, cultural and political rights. We con-
demn the denial or abridgement of rights because of race. We advocate
that nations and contesting groups seek reconciliation by halting perse-

cution of others and by granting amnesty, marked by mercy and equity,

to political prisoners and exiles.

“The right of religious liberty": This right uniquely reflects the dig-

nity of the person as this is known from the word of God and from

reason itself. Today it is denied or restricted by diverse political sys-

tems in ways which impede worship, religious education and social

ministry. We call upon all governments to acknowledge the right of
religious liberty in words and foster it in deeds, to eliminate any type

of discrimination, and to accord to all, regardless of their religious con-

victions, the full rights and opportunities of citizens.

As we observe the Holy Year of renewal and reconciliation, recalling
the great year of pardon (Lv. 25) and the gift of power of reconciliation

offered us by Christ (Lk. 4:18-19; Eph. 2:13-17), we reassert that the
church must strive to be a sign and source of reconciliation among all
peoples. People have a right to hope; the church today should be a

sign and source of hope. Hence the church offers pardon to all who
have persecuted or defamed her and pledges openness and sympa-

thetic understanding to all who question, challenge and confront her.
We call finally upon each person to recognize the responsibility which
he or she has in conscience for the rights of others. Enlightened in

our understanding of evangelization and strengthened in our commit-

ment to proclaim the good news, we affirm our determination to foster
human rights and reconciliation everywhere in the church and the
world today.

23



Spirituality and Evangelization
A Written Intervention by

John Cardinal Carberry

October 12, 1974

I speak briefly to add a suggestion concerning the need of assistance

for the faithful that will help them to know more intimately the person of

Christ, and to realize more deeply his burning love for all men. This

knowledge of the person of Christ and his love for us are of the essence

of evangelization.

There are various means, each with its special value, of learning to love

Christ personally, for example, particularly through devotion to Mary

his most holy mother; through the reading of sacred scripture and medi-

tation on the words and actions of Christ, as these are described in the

holy gospels.

Moreover, in the sacred liturgy which is, as we know “culmen ad quod

actio Ecclesiae tendit et simul tons unde ejus virtus emant,” there is

another significant help in the feast of the most Sacred Heart of Jesus,

which now enjoys the rank of a solemnity. The challenging scripture read-

ings, the prayers and preface of the feast, stimulating a deep and mature

understanding of the Sacred Heart of Jesus, will nurture and enkindle

the love of the people of God for a genuine personal encounter with Jesus

Christ.

The Holy See, through the Roman pontiffs, has commended the
liturgical solemnity of the Sacred Heart, as well as para liturgical devo-

tions, for example, hours of reparation, the spiritual exercises of

St. Ignatius, novenas and conferences. Such devotions express a love for

the person of Christ, as well as his love for men, emphasized in the

symbol of his Sacred Heart. These sentiments are to be found in the

Encyclical Letter Haurietis aquas of Pius XII (1956) and in two apo-

stolic letters of our Holy Father, Paul VI: Investigabiles divitias Christi

(February 6, 1965) and Diserti interpretes facti (May 25, 1965).

In recent years the appreciation and popularity of these liturgical and

paraliturgical devotions have diminished. Indeed, youth scarcely knows

them. Many of our faithful regret their passing.

Among the youth of today, however, there is reason for hope. Thou-
sands of our young people have been attracted to the so-called Jesus

24



Movement. This phenomenon in se is good, but it is an attraction to

Christ based largely on his external ministry, rather than on the con-

templation of his internal supernatural teachings. It is the Jesus of the

gospels who needs to be proclaimed; and this task, through God’s grace,

is ours to teach.

Will not the youth of today be open to a God who united himself in

some fashion with every man? A God who became one of us, knew suffer-

ing, preached justice and peace, aided the oppressed, shared our human
situation, was betrayed and wounded; and one who has a heart filled

with love. Today's youth are moved by symbols. This they will find in the

person of Christ, whose overflowing love for mankind is aptly expressed

by the symbol or sign of his Sacred Heart. “Come to me,” he says, “all
you who are weary and find life burdensome, and I will refresh you. Take

my yoke upon your shoulders and learn from me, for I am gentle
and humble of heart.’’ (Matt. 11:28-29)

The loss of the sense of sin is one of the sources of the growth of

irreligion and materialism in our day. Christ, however, promised to give

priests the power to touch the most hardened hearts and convert them.

Is this not reassuring and a source of hope for the growth and efficacy

of evangelization?

Impressive evidence of the restoration of this devotion as a pastoral

instrument of instruction and evangelization is to be found in the recent

International Clergy Conference held at Paray-le-Monial and Montmartre

in Paris. Some 500 members of the hierarchy and priests reflected and
expounded for six days on the theme: The Heart of Jesus in the Life

of the Priest and in the Pastoral Needs of Our Times.

At the opening congregation of this synod, our most Holy Father called

upon us, bishops and priests, “in meeting the spiritual needs of the

people of today’’ to “discover . . . the design of love which permeates,

qualifies and sustains our apostolic mission.’’ May it please Almighty
God, that in the re-kindling of appreciation of the feast of the most Sacred

Heart of Jesus, and the daily awareness of the love of his Sacred Heart

in our hearts, we may be aided to fulfill our pastoral and evangelical
duty of “meeting the spiritual needs of the people of today.

25



The Church: Essentially Missionary

Written Intervention by

John Cardinal Carberry

I write briefly on a significant theme of Vatican II that has not im-

pressed itself on the thinking and actions of most Catholics, namely,

that the whole church is by essence or nature a missionary entity, (cf.

Ad Gentes 1, 2, 23, 35, 36)

In the opening session of this Synod, our Holy Father, Pope Paul,

alluded to this basic teaching when he spoke of “the universality of

evangelization” and stated that this “is an aspect that finds its place

in an equally essential and constitutive dimension of the Catholic

Church—the missionary aspect—and orients the church towards the
goal assigned to her.”

The council offered two basic reasons, among others, for the essen-
tially missionary nature of the church; one intrinsic, the other extrinsic.

The intrinsic reason is her ontological origin in the most blessed

Trinity.

The principle of the church’s dynamism is the sovereign dynamism

of God himself, considered in the mystery of the Trinity. She proceeds

from the eternal design of the Father, from the mission of the Son and

that of the Holy Spirit—a design and mission directed at all of man-

kind. The missionary thrust of the church is not only a result of a

mandate received, but by virtue of this very participation in God’s

nature, which is grace, and which wants, of itself, to be communicated.

Mission is intrinsic to the church, flowing as the council said “from

the innermost requirements of her own catholicity.” Hence, her mis-
sionary dynamism “wells up from her innermost nature and spreads

abroad her saving faith.” (AG, 6) The extrinsic reason is the divine

mandate: “Proclaim the good news to all creation” (Mark 16:15) “Make
disciples of all the nations.” (Matthew 28:18). These words of Christ

reflect the same universal and dynamic scope of the church.

From the above teaching I deduce the following conclusions;

1. It is highly improper to speak of the church and mission. There

is one missionary church; there is one mission of the church. They

are inseparable.

26



2. The great contribution of the council was to locate missionary

activity within the center of the church’s life, instead of on its periph-

ery. Mission is not accidental or secondary; it is associated with

the inner core of her life.

3. Mission is co-extensive with the church. She is always and every-

where “in statu missionis.’’ She cannot be anything other than a mis-

sionary church wherever she exists, be it in St. Louis, the Islands of

the Pacific, in Latin America or in Rome—she is a church on the move
to evangelize.

4. Since the whole church is essentially missionary, this means that

every member of it has the obligation to do his part in spreading the
faith or evangelization (cf. AG, 35)

From these conclusions there emerge certain pastoral and evangeli-

cal considerations for everyone in the church, for although there is

diversity of ministry, there is unity of mission.

1. Bishops. All bishops are consecrated not just for some one dio-

cese but for the salvation of the entire world. The bishop must stimu-

late, promote and direct the work for the missions in his diocese, so

that ultimately the whole diocese becomes missionary, (cf. AG, 38)

2. Priests. They, too, should fully understand that their life has also

been consecrated to the service of the missions. In pastoral activity

priests should stir up and preserve amid the faithful a zeal for the

evangelization of the world. (AG, 39)

3. Seminarians. They should be taught the theology of the missions

in order that the missionary nature of the church be clearly understood,

and thus a missionary awareness will be formed in future priests.

(AG, 39)

4. Religious Communities. They have played and still do play a very

great role in the evangelization of the world. They should go on un-

tiringly in this work. (AG, 40)

5. Laity. As witnesses and as living instruments they share in the

saving mission of the church; this they do by nurturing in themselves

and in others a knowledge and love of the missions: by stimulating

vocations in their own family, in societies and in schools; by subsidies
of every kind. (AG, 41)

Conclusions

1. In each and every member of this essentially missionary church
there must be an habitual awareness of a world mission and a vivid

sense of responsibility for spreading the gospel. A sense of mission
is an expression of fidelity to one’s vocation.

27



2. How, in fact, can one effectively carry out his world missionary

duty and obligation? Through the Pontifical Missionary Societies,

which are the spiritual and material expression of the corporate effort

of all the churches in the service of the work of evangelization.

3. We are aware of blood transfusions from one person to another,
heart and kidney transplants, skin grafts—all of which are genuine

manifestations of Christian love and concern for our brothers and

sisters In need. Likewise, the whole missionary church, through the

spiritual and material transfusions of its members “grows to the mature
measure of the fullness of Christ” (Eph. 4:13) to meet the abiding

challenge of the work of evangelization.

28



Secularization and Evangelization
Intervention by

John Cardinal Dearden

I will speak on the topic of secularization and evangelization with

special emphasis on the implications for ministry in the church. The

phenomenon of secularization appears widespread in scope, although

different in its manifestations in each culture. It is commonly regarded

as a factual element of society in the United States, yet scholars differ

in their assessment of its meaning and implications.

I. Secularization: Content and Challenge

To understand the phenomenon it is necessary to distinguish three

levels of meaning associated with the term secularization:

Historically: secularization refers to a social-cultural process through

which religious institutions have lost many functions which they previ-

ously fulfilled, while new institutions have arisen to assume these

functions;

Philosophically: secularization as an historical process must be dis-

tinguished from the worldview of secularism which restricts the meaning

of personal and social life to a closed universe, impervious either to

divine intervention or to transcendent reference;

Sociologically: secularization refers to the result of the historical

process; the product is a society in which religion has a special function

but not the dominant cultural or political position.

It is the historical and sociological meaning of secularization which

has special relevance for the evangelizing ministry. In a sacral society

religion provides the dominant mode of interpretation, since all aspects
of life and all institutions of society are seen through a religious per-

spective. The emergence of secular society does not automatically or

inevitably mean the demise, disappearance or irrelevance of religion, but
it does provide a new context and new challenges for evangelization. The

essential challenge is that in a secular context the gospel constitutes only

one worldview among many competing interpretations of life; in a secular
society the religious perspective is no longer the assumed framework for
understanding personal and social existence.

Secularization involves this cultural shift from religion as the view of

life to religion as a view of life. The specific and unique function of

29



religion in a secularized society is to continue its ministry of presenting

and probing the ultimate value questions of life and to provide a

framework of moral analysis and orientation in the face of the range of

personal and social ethical issues being raised by the technology of

secular societies. This significant task has implications for theology

(how we formulate the faith), for liturgy (how we celebrate the faith)
and for social life (how we practice the faith, understanding that justice
is a constitutive element of the gospel—cf Justice in the World).

II. Evangelization: Pastoral Response

The pastoral implications of secularization are personal, ecclesial and

social. Personally, the emergence of secular society marks a passage

from a Christianity of culture to a Christianity of choice. The choice of

faith today, although received and nurtured in family and parish life, still

demands an adult decision; faith in a secular context is not simply an
inherited legacy from family or local community. Since the culture does

not offer religion the support system of the past, it is more difficult to

“pass-on” the faith. Each act of faith is a personal decision which must

be reaffirmed in the face of competing interpretations of life. Hence

faith, gift of God though it is, also requires continuing education, develop-

ment and spiritual renewal.

Ecclesially, the church as the evangelizing community is called upon to

demonstrate visibly the value and validity of faith. In a secular culture

the church’s claim to stand and speak for Christ must be proven by word

and deed; the identification of the church and Christ cannot be assumed.

The value of faith will be judged by the quality of life of the Christian

community, especially its evangelizing ministers.

Socially, a secular society is constantly being shaped by planning,

political choice and public opinion. The community of the church

needs to demonstrate the social value of faith by participating in this

process of social change through the exercise of political responsibility

and the use of modern means of communication (cf. The Eightieth Year).
In its socio-political ministry the church is called today to stand for the

dignity of the person in a technological age; for national and international

social justice in an age of vast disparities of wealth and power; and for

a life of austerity in an age of scarce resources, requiring those in secular

industrial societies to move away from wasteful consumption and toward

structures and systems of global distributive justice.

Secularization, properly understood, constitutes a call to evangeliza-

tion, not an obstacle or a threat. It demands that the church in being

faithful to its fundamental mission be fully aware of the conditions of its

ministry. Today, in many places, this means accepting secularity as the

context for the call to conversion, then bearing witness to Christ by teach-

ing and life in such a manner that people and societies are called beyond

the secularity of their culture to the sanctity of the kingdom.

30



Reaching Youth and Inactive

Catholics

Intervention by

John Cardinal Krol

Our conference expressed in detail its concern and experiences in

the work of evangelization in its responses to requests from the Secre-

tariat of the Synod. I seek only to highlight one important point about

those who evangelize and to comment on two of the categories of
persons in need of evangelization, namely youth and Catholics qui vitam

ecclesiae non participant.

With reference to persons who promote evangelization: God could have

imparted his gospel to men directly, but he willed to do so through
human mediation. Evangelization is not merely or even principally the
work of man. It is God’s work in which we participate.

As our holy father noted in his homily—Christ is the source, the

author, the efficient and transcendent cause of evangelization. Accord-

ingly, all the discussions and reflections in this synod must be conducted

in the context of this mysterious reality of God’s principal role and our

instrumental role.

Ours is a pluralistic, secularized and industrial society. We enjoy the
blessings and are exposed to the risks of the precious freedom of speech

and press, a freedom which guarantees the right to evangelize and ex-

poses us to a wide variety of secularistic and materialistic influences.

Our nation three centuries ago was peopled by those who sought the
free exercise of religion. Today there are many who are determined to
reduce or even to eliminate the influence of religion and morality from

public life.

Our evangelization cuts across all lines of the economic and social

spectrum. We evangelize in areas of affluence, middle income and dire
poverty. Our methods must be tailored to the variety of peoples in all

areas.

Two groups are of special concern to us: 1.) youth, and 2.) Catholics
who do not participate in the life of the church and do not reflect in their
lives the gospel principles.

31



I. Youth.

For centuries there has been some tendency to draw a dismal portrait
of youth and to deplore the degeneration of its ideas and morality. Many
young people today indeed are critical of and reject traditional structures

of government, of society, of the family and even of the church.

But, it is not accurate to classify youth, in general, as rebellious,

irreligious, or strangers to Christ and prayer. If the picture of youth

were so dismal, how do we account for their present enthusiasm for

meditation and for prayer groups? How do we account for the fact that
across our country the demand of university students for elective courses

in religious studies during the past decade has resulted in an increase in

courses of religion—an increase which ranges from five to over one

hundred per cent? How do we account for their desire to seek out gurus,
for their interest in the spiritual and even for their recent attraction to

experiences that transcend everyday living through their tragic use of

drugs? Youth is groaning for the elusive, the mysterious, the tran-

scendent.

How can we dismiss as insignificant the overwhelming interest of
our youth in three contemporary motion pictures: Godspell, Jesus Christ

Superstar and The Exorcist? Can it be that youth is not “turned off’

by Jesus Christ and things holy and spiritual? The generosity of youth

to the point of sacrifice is most evident in the Peace Corps, the Mission

Volunteers, and their volunteer services in hospitals, homes for the aged

and other institutions for the handicapped. Is this a “sign of the times”

through which God is teaching us? In our youth there is genuine re-

ceptivity for Christ and his gospel which we cannot ignore. This

receptivity calls for a pastoral response.

From these current realities four pastoral conclusions come into focus:

1.

) In these religious stirrings of youth we perceive the hand of God.

It is he who “inspires both the will and the deed for his own chosen

purpose. (Phil. 2:13)

2.

) Their religious receptivity is a base on which to build positively.

We must reach out to their interest and lead them to the full knowledge
and love of Christ and his gospel.

3.

) We must urge parents to encourage their sons and daughters, and
instruct by word and example.

4.

) We must seek not only to evangelize youth, but also to engage
them more intimately in the church’s mission. So that they will assume

their rightful responsibility as evangelizers, especially of their peers.

32



II. Inactive Catholics.

We are especially concerned with the inactive Catholics, who do not
take part in the life of the church, nor reflect Christian influences in their

lives. Such Catholics present a unique problem since usually they

evade and elude the ordinary evangelizing efforts of the church. As

principal dispensers of God’s mysteries, we must respond literally to the

divine command: “Euntes, docete.” Since they do not come to us, we
must effectively go to them. We must do so through all possible means
but especially:

1.

) Through the laity and through lay organizations. Every layman

shares, according to his own ability and his own role, in the missionary

activity of the church. Traditional and new lay organizations have been

and can be valuable instruments in evangelizing the indifferent, the in-

active and lukewarm Catholics. They should be inspired to engage in

this special apostolate.

2.

) Through the mass media of communications, which can be en-

nobled as vehicles for evangelizing all, but especially those who are
peripheral or marginal Catholics.

To sum up: evangelization is God’s work principally and ours in-
strumentally; two pressing areas of evangelical concern to us are youth

and the inactive Catholic. We take a positive view of youth with its
noteworthy religious receptivity and we urge parents and family units to
lay hold of that which God is evidently stirring within the souls of their

sons and daughters.

Secondly, we must go to those who are inactive or tepid. We cannot
expect them to come to us. Since ordinarily we cannot do this per-
sonally, then we shall go through our faithful members, as well as
through the media of communications. We are beset by vexing situations
and complex problems. With faith and hope we recognize that they are
also great opportunities. The pastoral method of our Lord comes to
mind: “He told them a parable on the necessity of praying always and

not losing heart.’’ (Luke 18:1)

We must be constant in our efforts as instruments of God, and in our
fidelity to the Lord’s command. We must plant the seed: God gives the
increase.

33



The Laity: Pastoral Considerations
A Written Intervention by

John Cardinal Krol

In the area of lay evangelization, two affirmations need no demonstra-

tion: 1) the church cannot fulfill her missionary mandate, her evange-

lizing function, without a cease|ess, massive involvement of the laity;

2) the mass of the laity are either ignorant or confused or indifferent

about their role in evangelization. These facts make imperative an
initial statement on the evangelizing task of the laity which will sketch

a theological substructure and submit pastoral recommendations.

Theological Substructure

A theological substructure is not easily fashioned: serious efforts to

construct a theology of the laity are hardly 30 years old. Still, the

pioneering ecclesiology of Yves Congar (focusing on a church pro-

foundly communitarian), the remarkably progressive insights and

affirmations of Vatican II (not only Apostolicam actuositatem but di-

rectly or indirectly the other fifteen documents), and intensive theological

reflection since then (not only commenting on the Council but deepening

and expanding its theology) make it possible to lay a basic foundation
for the evangelizing activity of the laity.

The Catholic Church is missionary by her very nature, by her inner

dynamic; she is mission. She is “sent,” as the Son was “sent” by the

Father and as the Spirit was “sent” by the Father and the Son, to pro-

claim the good news of salvation and to mediate salvation to all nations

and to every human person.

The church is a totality, a oneness, a community, in which the basic

relationship is equality in the Spirit. The people of God is not divided

into “two species of Christian,” cleric and lay. The laity are part of

the one people united in the unity of the Trinity (cf. LG 4). In the New
Testament, all Christians are “called,” “holy,” “disciples,” “brethren.”

The New Testament stresses not the distinction between layperson and
priest within the church, but the distinction or tension between a church

consecrated in its totality and “the world,” between the people and the

“nonpeople,” between the brethren and “the rest.”

All Christians, by their divine call and baptism, are consecrated to

form a holy people, a priestly kingdom, a spiritual temple, to render

34



to God a spiritual worship and to announce the magnalia Dei (cf. 1 Pt.

2:9-10; 1 Cor. 3:16-17). By baptism, therefore, each Catholic is incorpo-

rated not simply into Christ and the church, but into the missionary

apostolate of Christ’s church, is "sent” on mission, an evangelizing

mission. This is not to deny or depreciate the special ministry of the

ordained priest. It merely restores a long-needed balance, by recalling

the common priesthood of all Christians, which is prior in nature to any
distinction of ministerial functions and involves a configuration of all the

baptized to Christ. Each Christian shares inescapably in the priesthood

of Christ, and so each Christian's life should be a spiritual sacrifice

offered to God.

In this fundamental common mission inseparable from baptism, there
is "neither Jew nor Greek” (no ethnic difference), "neither slave nor

free” (no social difference), "neither male nor female” (no sexual dif-

ference). Here indeed we are "all one in Christ Jesus” (Gal. 3:28).

But what is the specific apostolate of the laity, their proper apo-

stolic mission, their way of participating in the salvific activity of the

church? Very simply: to animate the whole temporal order with the

spirit of the gospel (cf. AA 2). It is the laity, far more than the clergy on
the whole, who live in "the world,” who share from day to day its hopes

and fears, its joys and sorrows, who are in a position to shape the social,

political, and economic spheres of human existence. Their task is to
transform the temporal.

Nevertheless, a positive definition of laity still eludes us. To define

laity in their contrast to clergy, as not ordained and without sacramental

powers, is altogether negative. And few, if any, theologians find it satis-

factory to define the laity in terms of the temporal as the object of their

mission: this would mean effectively and tragically imprisoning the clergy
in a sanctuary, confining clerics to a narrowly sacramental existence.

Even Vatican II ultimately was content with a description. Lumen
Gentium proposes three fundamental elements: (a) the laity are part of

God’s people: (/:>)they are distinct from clerics and religious; (c) they are

called to sanctify the secular aspects of life. But if "secular” is what

characterizes the layperson’s proper vocation, all the more reason why
we cannot yet define the laity; for the concept and extent of the secular,
specifically in its relationship to the sacred, has been and continues to

be the subject of intensive and basically unresolved research.

Despite these uncertainties, we can and must affirm that the laity
share intimately in Christ’s (and therefore the church’s) mission in its

three broad aspects. They share in Christ’s priestly function, in that their

whole existence should be a spiritual sacrifice, which reaches its peak

when they unite the offering of their life and work to the life and work of

Christ, through the ordained priesthood, in the eucharist. They share

35



in Christ’s prophetic role, inasmuch as they are witnesses of the word

when the power of the gospel shines in their everyday life. They share in
Christ's royal mission, in that they cooperate with Christ in subjecting

the world to him, freeing it from the enslavement of evil and injustice, to

participate in the glorious freedom of the children of God (cf. LG 35).

Since each Catholic’s mission is marked by an irremovable deputation,

i.e., the baptismal “seal” or “character,” the task of evangelizing is

always there, at every moment and in every situation of a layperson’s
existence, in youth and old age, at work and at home, in palace and

prison, in sickness and in health. To be a sign revealing by word and

work mankind’s call to life in Christ is a Catholic’s privilege and burden,

and, as the second-century Letter to Diognetus insisted, “we are not at
liberty to decline it.”

Pastoral Recommendations

If this theological substructure is to be concretized in lay living, prac-

tical recommendations are in order. The following is not an exhaustive

list; it rather points up a number of urgent needs, many of which call
for episcopal initiative.

1. Bishops and other clergy must promote the dignity and responsi-

bility of the laity, by respecting their proper freedom and recognizing

their charisms, in what has been called “a new pneumatology of the

church.” The laity have certain rights that belong to their specific man-

ner of participating in the priesthood of Christ; these must be protected.

In brief, not domination but collaboration.

2. There is a compelling need to develop, for and with the laity, a

specific spirituality of involvement, not monastic, not religious, not cleri-

cal, but geared to men and women who are called to holiness precisely
through their efforts to sanctify the temporal, to animate the order of

creation with the spirit of the gospel. This spirituality must allot a large

place to contemplation.

3. Theologians (lay and cleric in collaboration) must develop, even

more profoundly and intelligibly than they have already done, theologies

that concern the layperson intimately: theologies of hope, of develop-

ment, of liberation, of terrestrial realities and structures, of seculariza-

tion, of prophetic ministry, etc.

4. Continuing education is indispensable: to reveal to Catholics who

work in the world that their involvement is, must be, part of the church’s

evangelizing effort; to provide a new mode of Christian formation (theo-
logical, spiritual, sociological, political . . .), unio a more mature faith.

5. Pastors of the flock must learn and teach the basic equality of

all the baptized in Christ and the Spirit, must stress the koinonia, the

36



single community of faith and love with an astounding diversity of

charisms, all focused on diakonia, on service to the human person.

6. Special attention, theological and pastoral, should be given to the

role of women and ethnic minorities in the evangelizing apostolate of
the church. Moreover, the concentrated effort of clergy and laity must

aim at tapping the rich potential that Catholic youth have for evangelizing.

7. It is particularly imperative that the old and infirm, those who are
heavy-burdened, those who suffer in any way, those who experience so
much of Christ’s passion and so little of his resurrection, be brought to
see how important, how indispensable, their anguished existence is for
the church's evangelizing ministry. As Cardinal Wojtyla phrased it

strikingly in his report on theological themes: “The task of evangelizing

is carried on not only by those who are actively engaged therein, but also
by those who suffer for it—perhaps more effectively by those who suffer.
The church's prayer, grounded profoundly in a spirit of sacrifice, con-

tinues ever to be an uncommonly powerful leaven of evangelization.’’

(p. 17).

37



Report on North America,

Australia and Oceania
By Archbishop Joseph L. Bernardin

The “purpose” of this paper is to present an analytical summary of
the experience of evangelization as it has been reported by the episcopal

conferences in the United States, Canada, the Antilles, Australia, New
Zealand, Papua-New Guinea and the Solomon Islands, and by the episco-

pal conference of the Pacific.

The presentation will consist of three major sections: first, some gen-
eral comments; second, a consideration of common themes found in the
reports but presented from diverse viewpoints, sometimes yielding di-

verse conclusions; third, a specification of unique elements found in the

reports which are judged to be of broader general interest for the

work of the synod. The scope of these comments is not intended to be
comprehensive; rather, the objective is to provide a sense of the

substance and tone of the reports provided by the various local

churches.

Part I: General Comments

The purpose of this section is to make two major points: first, the
“context” whence these reports on evangelization emerged, second, the

“content” of the documents in terms of their relationships to Vatican II,

the previous synod (1971) and the synodal document, Instrumentum

Laboris.

In terms of “context,” there is present in the reports from these coun-

tries a fundamental tension arising from the fact that the one ministry

of evangelization and the one church which serves as a medium for this

ministry is incarnated in several diverse socio-political-cultural situa-

tions. Among these diverse settings a fundamental division which colors
many of the elements of evangelization is the difference between the

evangelizing ministry pursued in the context of the Western, industrial-

ized nations (the developed countries such as the United States, Canada,

Australia) and the ministry pursued in the newer nations which are

emerging from their colonial heritage and grappling with the problems

and possibilities of modernization (the developing countries such as

many of the Caribbean nations).

38



The local churches surveyed in this “relatio” encompass this funda-

mental division in the globe today. While there are clearly unique ele-

ments in both of these contexts, there is a great need for some assess-
ment anr understanding of how these two contexts relate to each other,
ecclesially, politically, economically and culturally. Such an analysis

was initiated in the 1971 synod through the document Justice in the

World. This analysis should be continued in our consideration of

evangelization. “The church as a transnational actor in the world is

one of the few institutions which spans this basic division in the globe

today and it should address the tensions, conflicts, and responsibilities

present in the relationship of developed and developing countries.”

In terms of “content,” the reports analyzed in this “relatio” are

rooted in the theological content of Vatican II. The themes of the reports

draw upon, quote and extend the analyses of certain key documents of

the Council as these have taken shape in the different local churches.

The primary document reflected in the local reports is Gaudium et Spes;
both the methodology of the pastoral constitution and several of its

themes reappear again and again in these local assessments. Supple-

menting this dominant trend are insights drawn from Lumen Gentium,
Unitatis Redintegratio, Ad Gentes and Nostra Aetate. The way in which
the themes of these documents have taken shape in the local churches

and are reflected in their assessment of the ministry of evangelization is

the subject of the following section.

Part II. Common Themes in Diverse Cultures

The influence of Gaudium et Spes is evident in the fact that evangeli-
zation is perceived in terms of ecclesiology and the church in turn is

seen in light of its sociopolitical setting in each local area.

The relationship of evangelization and ecclesiology is concisely stated

by the Canadian bishops when they say: “If the problem of evangeliza-

tion is a matter of adaptation to new cultural realities, it is then first

of all a question of identification of the church. In no matter what

cultural context, the church must try above all to ‘be what Jesus wishes

it to be.’ ” (P. 3, Canadian Bishops Report on Synod Study Document.)

Evangelization and Ecclesiology

In striving to fulfill this objective, the church in these diverse geo-

graphical areas we are examining has encountered similar questions.
This relatio will discuss four issues of evangelization and ecclesiology.

(1) The church as community:

The church by definition is a community of faith, fellowship and
prayer. As she reflects upon her evangelizing mission, it must be asked

39



whether in fact these dimensions of community are present in the church.

Generally speaking, the local churches do not believe that our existing

parish life always provides a real fellowship of faith with a sense of

responsibility for evangelization. Responses from situations as diverse

as New Zealand, the United States and the Fiji Islands express dissatis-
faction with the degree of fellowship and especially with the evangelizing

sensitivity in the local church.

However, one result of Vatican II has been a concerted effort at

awakening a sense of adult responsibility in and for the work of the

church, going beyond financial support of its activities. The sense of

dissatisfaction mixed with hope for the future found in several of the

local statements is portrayed by the New Zealand bishops:

“Generally speaking our communities in New Zealand are not
aware that they are responsible for the evangelization both of their

own numbers and of those who either do not believe or who have
lost the faith. However, an awakening is taking place. The new

pastoral structures . . . and the lay apostolic groupings ... are
making a larger number of people more aware of their Christian

calling and responsibilities" (p. 8).

Ecclesial fellowship has a specific qualifying dimension: it is fellow-

ship in faith—a supernatural faith which is a gift of God. The degree of

maturity and depth of faith in the church is the foundation upon which

the ministry of evangelization rises. The situation of faith portrayed in

these reports involves a process of purification going on in the Catholic

community at the price of some widespread confusion, some reaction
against changes and a continuing perplexity among parents and the
professional educators within the church about how to transmit the

faith to a younger generation seemingly open to transcendent values and

moral ideas but often neutral, indifferent or even repulsed by organized

or institutionalized religion. The dynamics of the purification process are

sketched by the Canadian bishops:

“The present crisis appears as a brutal, total questioning of an

undernourished faith which has not always been based on essen-

tials, which was rather notional, sociological . . . This crisis can

also be explained by a lack of profound roots, by the lack of an

adult catechesis with which to face secular and ecclesial

change . . ."

The sources of both the confusion and the purification of faith are

enumerated differently by each hierarchy; they range from lack of ade-

quate training or performance by religious professionals, to a prevailing

secular or even atheistic atmosphere, to conflict between the Christian

faith and native religions, to controversy within the church about the

teaching of the magisterium.

40



Obviously, there are no single or simple solutions to any of these

issues; what is evident from the local reports is that efforts are under

way which seek to respond to the diagnosed characteristics of confusion

in faith. These efforts include more concentration on adult formation

in faith, more thorough training of religious educators; the realization of

the full potential offered by Catholic schools and other educational insti-

tutions; and the recognition of the need for a new dialogue between the

theological and episcopal communities in the church for the welfare of

God's people.

In this connection, several reports emphasized the importance of the

family in the church’s work of evangelization. Because of the inroads

being made by current views concerning marriage and sexuality, positive
programs are needed to support the family as society’s basic unit.

A fellowship of faith grows, learns and is strengthened through prayer.
Several reports sought to evaluate the prayer life of the local church in

terms of the public liturgical life of the community and in terms of recent

orientations toward a renewed interest in private prayer and small com-

munities of prayer. In some of the developing nations a specific problem
noted is the inherent difficulty of adapting the Western liturgy to suitable

forms of expression; it was suggested that a greater flexibility might be

needed to cope effectively with this problem. The industrialized coun-

tries, such as the United States, have experienced a decline in the

number of participants in liturgical worship since the Council, but they

also find people seeking new forms of prayer life in liturgy and personal

prayer.

(2) The church as institution:

The Catholic community exists as an institution; indeed the com-

munity is shaped in part by the structures of the institutional church.

One result of Vatican II which has touched all local churches has been
the conscious attempt to reshape certain structures of the church. The
process of reshaping the institution in terms of the principle of shared

responsibility, for example, has produced new structures of councils of
priests and pastoral councils at the diocesan and parish levels.

The reports indicate great diversity among the local churches (and
within them) on the progress, vitality and functioning of these new
structures. The general tenor of the reports is that every church hopes

and believes that these structures will have a significant impact on the

life of the faith community.

Thus far, however, they are still in the process of being established in
the developing countries and are not yet a major determinant ot policies

and programs even where they are established in the developing

countries.

41



The new structures, combined with a different spirit of freedom set
forth in the church by Vatican II, have already introduced new dimensions

into the authority-obedience aspects of the life of the church. The com-

bination of seeing authority in the church as a mode of service not domi-
nation, of understanding obedience as a mature, responsible assent to

authority and of valuing freedom as a specifying character of the life of

the Christian community, produces a more complex relationship between

the bishop and his people. The sense of the situation emerging from the

local reports is that a “learning process” is taking place. While at times

conflict over teaching authority is manifested, this process generally

progresses toward a new style of episcopal authority, or priestly service

at the parish level and a more mature posture for the lay person in the

church.

(3) Forms of ministry:

The changing role of the bishop is reflected throughout the ministerial

structure of the church. A key problem reflected in all the local reports

is the question of how the priestly ministry can be most effectively used

in the evangelizing process. In the developing countries the problem

is most acutely felt in terms of the shortage of clergy: since these areas

have lived with this for some time they have given more thought to
means of employing lay people in new forms of ministry in order to use

available clergy with maximum efficiency.

In the industrialized countries the question of priestly ministry has at

least two dimensions: first, shortages are also beginning to emerge in

these countries, due to the sudden declinq in vocations in the ’60s and

the abandonment of the ministry by significant numbers of clergy and

religious at the same time; second, there exists a quite different concep-
tion of the nature of priestly ministry among the clergy which produces
not only different styles of priestly work, but also a certain identity crisis

in the minds of many priests still in the ministry.

Declining numbers of priests and religious, combined with the en-

hanced theological status accorded the role of the laity since Vatican II,

have stimulated a process in all the local churches of seeking to engage,

train and utilize lay people in “new forms of ministry” in the church.

The reports would indicate that more “is being planned than is being

implemented” at this time. However, there is an unmistakable emphasis

in the reports that the future ministry of evangelization “will have to be”

and “ought to be” shared by priests, religious and laity. Another hopeful

sign in some countries is the development of the permanent diaconate.

Central to the question of ministry and evangelization is the place of

young people who, the instrumentum notes, comprise the majority of the

world’s population. “It cannot be said” that any of the reports offer a

clear conception either of where the church stands in the minds of young

42



people or of how the ministry “to” young people and “through them”

to others ought to be carried out. One senses in the reports the aware-

ness of a major problem without a clear sense of direction.

(4) Ecumenism and evangelization:

The relationship of these processes attracted comment in almost

every report. Generally speaking, there was a refusal to admit on the

level of theory that inadequate interpretation of each would place them

in opposition with one another. The statement in the lineamenta that

ecumenism “avoids the things that separate us” from other Christians

drew critical replies from the United States, Canada, the Antilles episco-

pal conference and the Pacific episcopal conference. None of these re-

spondents was willing to admit that ecumenism meant shying away

from dialogue on difficult issues. The following comment from the
Antilles episcopate exhibits the theoretical difficulties many had with the
statement in the lineamenta:

“The statement in the study document on page 13, namely,

‘ecumenism stressed what we have in common and at the same time
avoids the things that separate us’ was not altogether true. Also

pointed out was the Second Vatican Council’s notion that, though

we must preach the entire gospel, there is a ‘hierarchy of truths’—

and though we do differ from Christian denominations in some of
the truths of the faith (and true ecumenism should not deny these

differences) many of the differences are simply not as important
as we made them out to be in the past. Furthermore, as a result of
dialogue and closer communication on a theological level, we have
discovered that many of the differences were more verbal than
real.” (Antilles Document, p. 7)

On the level of ecumenical practice, views on ecumenism and evange-
lization were more diverse. The Australian bishops stated flatly that “a
false idea of ecumenism is weakening the fervor for evangelization”

(p. 2) The Canadians on the other hand strongly opposed any anti-

thetical conception of evangelism and ecumenism in either theory or
practice. As they put the problem: “One might better ask how a failure
to pursue unity can be reconciled with the church’s mission to proclaim

the whole truth of the gospel.” (p. 12)

There was a general resistance to explain the lower rate of conversion
in recent years simply in terms of the rise of ecumenism in the church.

Evangelization and Justice in the World

Following the approach of Gaudium et Spes, the ecclesial discussion
on evangelization in the local reports was couched in terms of the socio-
political setting of the church. Here three topics emerged with
emphasis.

43



(1) The church and social justice:

The direct link drawn between evangelization and human liberation
in the instrumentum is reinforced in the local reports. No one ques-
tions the integral relationship between the processes, although differ-

ences emerged about the degree of emphasis which should be accorded

to it. The degree of urgency felt about this relationship in Third World

churches is most emphatically brought out in the statement of the

Antilles episcopal conference:

“In our territories, part of the Third World, the bishops felt that

there was a great need for liberation, the question was how this

could be guided or controlled? . . . This theology of liberation poses

a dilemma for some bishops, since it could easily have serious
repercussions from some governments and the church could be
silenced or Its existence threatened. But there is a strong feeling

that the church cannot and may not keep silent in spite of this.’’

(p. 4)

In the developed countries the need for the church to deal with the

themes of justice and peace is felt as a demand of the gospel, but the
reports are not precise or clear about what issues are involved, which

methods should be used or how to relate the church in the developed

countries with their massive economic and military power to the striving

of the peoples and churches in the developing countries.

(2) The image of the church:

This theme is closely connected with the previous topic. “Image’’ here

refers to two dimensions of the church’s life: her institutional posture and

the life-style of her members, especially the hierarchy and clergy. On

both counts the local reports pointed to existing problems for evange-

lization.

Institutionally, the church is often regarded as being simply a reflec-

tion of the existing political and/or economic order; in the developing

countries this is complicated by the church being identified as a foreign

influence which came with the colonial powers and often supported their
activities.

The institutional image of a privileged or status quo institution is

reinforced at times by the life-style of church representatives. Remarks

about this problem were not confined to the developing countries; in the

industrialized nations also the church is expected to be more independent

of the culture than it often is.

(3) Secularization and evangelization:

The phenomenon of secularization cuts across both the developed and

developing worlds. In understanding the relationship of secularization

and evangelization two distinctions are in order.

44



First, understanding the historical process of secularization which

involves the legitimation of the temporal order as a distinct realm of

reality with its own finality and laws of action, distinct from the sacral

order where the church possesses a unique competence.

Second, distinguishing the historical process from the philosophical

interpretation of the process: herein lies the distinction between seculari-

zation (a natural process) and secularism (a philosophy of interpreting

the world as a closed system in which the religious dimension of life

has no place).

When these distinctions have been made then the implications of
secularization for evangelization can be drawn. The local reports recog-

nize that a secularized culture is “neither an exception nor an option”:

it forms “the contemporary context for evangelization.” Second, the

evaluation of secularization perceives it not so much as an obstacle to
evangelization but as a challenge which requires a different style of

formation in the faith, one which does not rely on cultural support for

the faith to survive either institutionally or personally.

Part III: Some Particular Questions

Running through the local reports were some themes contained in the
instrumentum, which pertain to evangelization in some places but are
not felt so directly in others. They are included in this relatio to identify

them as topics central to the consideration of evangelization, but as

issues which could not be adequately discussed here.

Such a topic is the concept of “pluralism” as it relates to evangeliza-

tion. “Sociologically,” pluralism is an aspect of secularization; the two

realities are almost always found together. For some of the local
churches pluralism has been the constant condition for transmitting and

living the faith; for “others the widespread existence of alternative views

of the meaning of life and of approaches to moral values” constitutes a

new experience and a new challenge for living the faith.

Theologically, a dimension of pluralism within the church has arisen

since Vatican II. How this phenomenon should be interpreted, how rela-
tionship within the ecclesial community (e.g., bishops and theologians)
should be carried on in light of it and how the faith ought to be taught
and transmitted in a theologically and sociologically pluralist context

are all questions which local churches are now confronting. To fail to
deal with pluralism, theologically and sociologically, is to fail to deal

with both the context and content of evangelization today.

One aspect of pluralism which confronts the local churches in the
developed countries is the explicit dialectic which occurs between

Christian and humanistic world views. At times the dialogue includes

45



explicitly atheistic positions on the nature of the person and the phi-

losophy of history. The kind of phenomenological and theological assess-

ment of atheism begun in Gaudium et Spes needs to be developed in the
synod since the dialogue of Christianity-humanism and atheism is

bound to grow more intense in the immediate future.

Finally, a series of issues which affect the developed and developing

worlds in quite different fashion are contained in the local reports but

cannot be adequately discussed here. In the developed countries

“affluence” among Catholics is counted as a possible obstacle to living
their faith seriously; in the developing countries, the conditions of

“poverty and domination” which call for liberation constitute a critical

element of evangelization; in the developed countries an excessive na-

tionalism can be part of a posture of domination of others while in the

developing countries a certain degree of nationalism is necessary to

defend and claim their minimal rights in the international system.

As a synthesis of themes and a broad overview of major elements,

this relatio touches on each of the local documents. However, many
specific dimensions of the themes discussed here and other important

elements not included here can be found In the national reports to which

I have referred.

46



Role of the Liturgy in

Evangelization

Written Intervention by

Archbishop Joseph L. Bernardin

Effective proclamation of the gospel today is intimately linked to

liturgy—a liturgy that, paradoxically, must be universal and particular,

must transcend cultures and yet take flesh in cultures. The danger is

that, despite the dynamic impulse given to liturgical renewal by

Vatican II in Sacrosanctum concilium, our efforts at reform may be
superficial, satisfied (for example) with offering “options” which do in-

deed make for variety but fail to touch the heart of the matter. To grasp

the complexity of our liturgical problem, we would have to enter pro-

foundly into three areas which I can only sketch here: reform, theology,

and culture.

Reform

Recent research into the 20 general councils before Vatican II reveals

five concepts of reform, five reform procedures: reform by (1) excision or

suppression; (2) addition or accretion; (3) revival; (4) accommodation;

and (5) development or maturation. Each concept and procedure was

conditioned by a style of historical thinking, a philosophy of history. And

what all these philosophies had in common was that they were tra-
ditionalistic or conservative as regards the past: there is no break with

the past, there is no reform by transformation.

Vatican II (so the same research insists) introduced transformational
reform. It forced on the Catholic intelligence the issue of discontinuity.

Not indeed explicitly, but in the documents. Not by announcing a new

concept of reform (impossible in that situation—in fact, a number of
philosophies of history were operative at the Council), but by issuing

documents such as Dignitatis humanae and Gaudium et spes. These
reveal a fundamental shift in historical consciousness, where something

new, genuinely new, is a possibility, where there is a certain discontinuity

with the past. Such discontinuity is a fact of Catholic history; it is com-

patible with continuity; it can be a threat only to those “of little faith.”

A theology of reform based on a style of historical consciousness that
not only respects continuity but expects discontinuity lies at the heart of

47



creative reform in liturgy. Hence, a problem for today’s theologians of

liturgy: they will be either dangerous innovators or dangerous con-

servators if they do not consciously develop a reform theology that is at

once based on an acceptable style of historical thinking and compatible

with a pilgrim church guided by the Spirit.

Theology

Reform of the liturgy is intimately intertwined with theological re-

flection; for liturgical reform must be based on theological analysis of

the church’s liturgical tradition and experience. To illustrate this, take

one basic insight into liturgy: liturgy is sacramentum fidei. As sacra-

ment, it has a twin function.

First, exprimit fidem: it expresses, ritualizes, the faith experience of

the Christian people. Here arises a complex problem for the theologian

of liturgy: Does this liturgy (do these liturgies) actually express the faith

experience(s) of this people (of these peoples)? Here the theologian

needs the social scientist: to resarch and interpret the hopes and fears,

the beliefs and doubts and agnosticisms, at times the atheisms of our

people. Many a parish today is a microcosm, with more cultures and
mindsets and styles of life than streamed into ancient Alexandria. Two
questions constantly confront the theologian of liturgy: (1) Does this

liturgy express this experience, these experiences? (2) How Catholic is
that expression?

Second, causat fidem: in liturgy God’s action molds the Christian ex-

perience of faith. Here, above all, the church challenges the theological

competence of liturgists, specifically their theology of liturgical reform:

continuity vs. discontinuity. Of primary importance here are two facets

of theology.

(1) What is a particular liturgist’s sacramental theology? Does he,

e.g., see the sacraments, with Schillebeeckx, as encounter (with the

phenomenology that undergirds this interpretation), or, with Powers, as

a humanizing experience, or what? How current Is his theology, how
antiquated? How open to the new? How creative?

(2) What is a particular liturgist’s theology of prayer, prayer in com-

munity? Liturgical prayer is the response of a believing community to

the thrilling action of God within it. But what manner of prayer is this?

The answer a liturgist gives determines in large measure the ritual he

structures. Is liturgical prayer primarily conversion, or is it primarily

petition, or primarily thanksgiving, or primarily sacrificium laudis, a

glorious doxology in which I celebrate God.

Culture

Liturgy expresses the faith experience of a people. But, what people?

(1) The Catholic people; for “the faith’’ is genuinely one; there is a uni-

48



versality to faith. The faith that is mine is the faith of Mary and Peter,

of Athanasius and Augustine, of Thomas Aquinas and Teresa of Avila, of

Teilhard and Paul VI. (2) This community’s faith; for there is a particu-

larity to the experience of faith. The way in which I experience the faith

is not quite the way the apostles did; the black experience of faith in the

United States differs significantly from the white experience. Both facets,

it would seem, should find ritual expression in corporate worship. In this

connection, at least four issues demand further research:

First, liturgij and ethnic diversity. How can the liturgy address dis-
tinctive cultures, not only in different countries, but even in a given

parish, in symbols that actually speak to them, in symbols wherein they

themselves speak?

Second, liturgy and the secular. Liturgy has traditionally operated

within a sphere called the “sacred,” long regarded as quite easily dis-

tinguishable from the “secular.” Today, in what is increasingly called a

“secular age,” what is sheerly sacred and what is sheerly secular is not

easily discovered; the lines are blurred. Many a Christian thinker is echo-
ing the thesis of Raimundo Panikkar: “only worship can prevent seculari-

zation from becoming inhuman, and only secularization can save worship

from being meaningless.” But for this thesis to be valid, the very con-

cepts “worship” and “secular” must be dynamically transformed, so

that we may see what Panikkar calls “the sacred quality of secularism”
emerging in our time.

Third, liturgy and music. Tensions exist between liturgist and musi-

cian. Some musicians challenge what they see as unreflected assump-
tions of Sacrosanctum concilium’s chapter on music: (1) there is a com-

mon, univocal understanding of what expresses the sacred and what is

merely secular; (2) some music is by nature sacred, some inherently
secular. The problem of liturgical music is further complicated by our

traditional assumption that we all knew how to pray. Do we?

Fourth, liturgy and ambiguity. We have to be careful not to demand a
liturgical language that holds no subtlety, no ambiguity, no possibility of

common use among people of different experiences. We must be modest
enough to let the Holy Spirit animate our symbols, our language, within

human lives that are constantly changing.

49



The Church and the Media:

Partners in Evangelization

A Written Intervention by

Archbishop Joseph L. Bernardin

The media of social communication are a significant part of the ex-

perience of men and women, adults and youth, everywhere today. To a
great extent they form the social and psychological context within which

evangelization must be carried on. In the United States, for example,

young people spend vastly more time watching television than they do In

the classroom, or in church.

This phenomenon calls for both theological reflection and pastoral

action on the part of the church. The church cannot afford not to be

involved in the media of social communication if it is to evangelize effec-

tively. And although it is sometimes necessary for the church to adopt a

critical and prophetic stance toward the media when they abuse their re-

sponsibilities, its basic attitude should be positive.

The church should do everything in its power to encourage the media

to realize all the good of which they are capable.

With respect to evangelization, it is necessary to distinguish two quite

different roles played by the media:

1. Media as direct instruments for evangelization;

2. Media as part of the contemporary social context within which

evangelization must be carried on.

Opportunities for use of media as direct instruments for evangelization

obviously vary greatly from place to place. However, the church should

everywhere make maximum use of whatever opportunities do in fact
exist. It should be prepared to devote resources of money and personnel

to this work in proportion to the opportunities. This is true of both

Catholic media and secular media, insofar as the latter may be accessible
to the church for direct evangelization.

In confronting the phenomenon of media as part of the contemporary

context of evangelization, it is necessary that the church do several

different things.

50



Sensitive to this dimension of the lives of those whom it seeks to
evangelize, it should offer them assistance, through education and infor-

mation, to help them evaluate media in light of Christian values. A

well formed and informed audience is in the long run the best solution

to the problem of errors and abuses on the part of media.

It should train its agents of evangelization to be aware of this aspect

of contemporary life and take it into consideration in their work. This

suggests the need for well developed courses in communications in semi-

naries and programs of formation, as well as for treatment of com-

munications in the continuing education of priests.

It should seek to establish and maintain an effective “presence” in

media (where this is possible), including the media of news and in-

formation.

To accomplish the latter it is necessary that the church practice open-

ness and honesty in its dealings with the media. Secrecy in the church

should be “restricted to matters that involve the good name of indi-
viduals or that touch upon the rights of people whether singly or col-

lectively.” (Pastoral Instruction on Social Communications, 121)

It is also necessary that the church give encouragement and support to

those, especially the laity, who work in the media of social communica-
tion, so that they will be enabled to see their profession as an oppor-

tunity for the exercise of the apostolate.

Finally, it is essential that all sectors of the church collaborate in their

efforts in the field of social communications. Communications technology

unites the world today in a way that was impossible in the past. Both
our unity as members of the church and our awareness of the new
situation created by the media demand the greatest possible cooperation
and sharing in our efforts in the field of social communications.

51



Social Justice and Evangelization
Written Intervention by

Archbishop Joseph L. Bernardin

Many reports have urged that we relate the considerations on justice
in the world from the 1971 synod to our reflections on evangelization

in this synod. In 1971 the synodal fathers conceived of justice as a

constitutive dimension of the ministry of the church (cf. Justice in the

World).

The role of justice in the work of evangelization is a complex and

profound theological problem which will require continuing reflection.

I do not propose to provide a final answer but to offer some reflections on
the relationship of justice and evangelization.

The synodal document placed its greatest emphasis on international

social justice, meaning by this the need to analyze the structures and

systems of the global political and economic order in light of their

impact on the right of development for all peoples. When one analyzes
the international political economy it is impossible to ignore or avoid

the central role of industrialized nations such as the United States, and

the responsibility of the church in these nations to be aware of how these

countries do act as well as how they should act.

The Role of Developed Nations

The dimensions of this responsibility can be deduced from the inter-

ventions of some of our brother bishops; several have spoken of the
relationship of development or liberation to evangelization in the de-

veloping countries. In the international system today the possibilities for

national development or liberation, and hence for evangelization as well,

are closely linked to the structure of the larger international economic

order.

Consequently, if development or liberation is integral to the evangeliz-

ing task in the developing countries, then complementary action for

international social justice is integral to evangelization in the industrial-

ized nations. Pope Paul VI has repeatedly indicated the correlative

nature of these aspects of the church’s ministry: the right to develop-

ment involves not only the struggle of developing nations to claim their

rights, but also the need for a response involving structural change in

the policies and patterns of life of the industrialized nations (cf. The

Development of Peoples; Message to U.N. Special Session, 1974).

52



Integral evangelization in an industrialized nation today requires not

only preaching the gospel and celebrating the sacraments, but also the

equally important elements of forming a community with a conscience

shaped by the social teaching of the church and committed to the achieve-

ment of national and international social justice. The theology of libera-

tion requires from us in the industrialized world not a repetition of its

themes but a response articulated in terms of international social justice

for an interdependent world.

The interdependence of the globe today is the condition which calls us

to make international social justice a constitutive element of our evange-

lizing ministry and message. Learning to live in an interdependent world

Is a gospel imperative for every Christian. We are those who believe that
God is Father of all, that Christ has reconciled us in a new humanity

(cf. Eph. 1:9, 2:15; Col. 1:20) and bound us together by the command
of love (cf. Jn. XV:12; 17) which “implies an absolute demand for
justice” (cf. Justice in the World).

If we believe these truths, then we cannot ignore our human inter-
dependence. The Christian conception of the world is that we are
destined to be a community not a competing crowd. It is a fundamental

axiom of Christian faith that the goods of the earth are destined for all

peoples (cf. Mater et Magistra). These beliefs shape our conception of

international social justice. They must also shape our consciences as

men and women committed to living the gospel message.

The interdependence of the international system today is not an ab-

stract idea. Our interdependence means that we live locked together in a
limited globe. Being locked together we are vulnerable to each other’s
actions and therefore responsible for one another. We can and do touch
the lives of others directly and drastically by our personal and public

decisions which affect policy. Global interdependence is universal but

not reciprocal. We do not influence each other with equal power. We in
the industrialized nations are not immune to the actions of others, but we
are too often unaware of how our trade, development, investment and
consumption policies can mean the margin of life or death, human or
sub-human conditions for those we regard as our brothers and sisters
around the globe.

Sharing Resources

To be responsible for each other is a complex, demanding vocation; but

to be responsible in a limited globe is an awesome vocation. Yet, this
is the second dimension of interdependence. We do not know what the
factual limits of our resources are, but we do know that today we must
be better stewards of creation than we have been in the past. Interna-
tional social justice is as imperative today because we are aware that in
a limited world sharing is not an option but a necessity.

53



The two dimensions of interdependence, our vulnerability and our

scarcity, coincide in the food crisis which confronts the world. As an

American bishop I am aware of the responsibility my country has in the
forthcoming U.N. Food Conference. As a conference of bishops in the

United States we have addressed our government about its policy; we are

also seeking to raise the sense of responsibility for this issue in the

minds of our people. We have supported proposals for an international
food reserve, for increases in emergency aid and for increased technical

assistance for developing countries. We pledge to you, our brother
bishops, not to relax our efforts because we know how many of your
people—our brothers and sisters—face hunger and famine.

Our interdependence is not confined, however, to the food question.

Since the last synod, no less than four international conferences have

explored the dimensions of interdependence in trade, aid, investment

policy, environment and population policy. Indeed, the very condition of

the international economy today shows that neither the powerful nor the

poor can insulate themselves from the implications of interdependence.

The empirical facts of interdependence are evident; but it is the moral

meaning of interdependence which must be clearly grasped. To perceive

the moral imperatives which face us requires an understanding of the

political-economic structure and system of the world by which we organize

our life together on this planet, determine who has access to resources

and how we distribute the products of our work and wealth. The struc-

tures and systems determine trade and monetary policies, the prices of

raw materials and commodities, the practices of multinational corpora-

tions and patterns of international investment.

It is not so difficult to see and say that the present international eco-

nomic relationships fail to meet the demands of justice. It is exceedingly
difficult, however, to specify the exact requirements of justice in each

and every area I have mentioned. The call for a new international eco-

nomic order made by the developing nations last spring at the United
Nations should be heard and carefully studied (cf. Paul VI: Message to

U.N. Special Se.ssion, 1974). Much work needs to be done on special
points and policies but the idea and basic orientation of the session

should be fostered and pursued.

The creation of a more just international order is a complex project:

the recognition and admission that at the moment my own country bears
a significant responsibility for an order which is not just is a first step

in our evangelizing ministry for social justice. The next step of opening

public discussion about our policies and practices, of seeking a sub-

stantive dialogue in our country aimed at understanding our personal,

social and political responsibilities and proposing alternative policies,

requires a major pastoral and educational initiative. The problems are

excruciatingly complicated and our efforts as Catholic bishops in a

54



secular, pluralistic society are not guaranteed success, but we recognize

our responsibilities and are presently examining methods of pursuing

them.

One reason for making this intervention has been to open a dialogue

with others on the meaning of interdependence. No single nation and

no local church can fully grasp the reality. We are in a new era of inter-
national relations; we cannot simply repeat patterns of the past, because

our problems are different in scope and substance. A limited globe means
not only new policies but new life-styles. The need is for austerity in

consumer cultures, so there can be adequate consumption in other cul-

tures. The church, especially through its visible leaders—bishops, priests

and religious—has a particular obligation to be a sign of austerity. In

an interdependent world we must feel responsible for others and be
responsible to each other. Evangelization in the world of today cannot

ignore this sign of the times: we need one another.

55



The Churches:
Unparalleled Opportunity

Intervention by

Archbishop Joseph L. Bernardin

In relating ecumenism to evangelization, I stress three points:

1. Ecumenism is in danger today;

2. Nevertheless, the ecumenical movement must go on;

3. In our time ecumenism must have as its focus not only the

churches but the human person as well.

(1) Ecumenism is in danger today. The initial enthusiasm has

waned, for several reasons:

(a.) Many are disappointed, because concrete results seem few and
insignificant;

(b.) Many Catholics and Protestants suspect a subtle betrayal of

their respective beliefs;

(c.) Many are indifferent, especially the young.

(2) Nevertheless, the ecumenical movement must go on. Not all

criticism of ecumenical endeavors as they exist in the concrete is un-

founded, but overriding all defects is the will of Christ, as expressed

decisively in his priestly prayer at the Last Supper, calling for the

unity of all who believe in him.

Moreover, our Lord revealed the twin reason for this unity, its witness

value, its evangelizing function: “Perfected in unity, that the world

may know that you have sent me, and that you have loved them even
as you have loved me.” (Jn. 17:23) The oneness of Christians will wit-

ness to the world that Christ is sent and that God loves.

In the present division of the churches, the precise form that this

unity will take is not clear to us. What is clear Is that unity cannot be

achieved by compromise, that is, by relinquishing what is inseparable

from Catholic existence. And so the Catholic Church must continue to

proclaim that in her the will of Christ for his church is realized most

perfectly, while recognizing with Vatican II that other ecclesial bodies

are communities of grace and salvation. Still the ecumenical dialogue

56



must continue, in a spirit of openness to the Spirit speaking in other

communities, of sorrow for our sins against unity, of hope in God, who

alone can make one out of the many.

(3) In our time, ecumenism must have as its focus not only the

churches, but the human person as well. Many ecumenists recognize
two facets in the ecumenical movement: ecumenism as unity, the one-

ness of the churches, and ecumenism as mission, the outreach of the

churches to every human person.

In this latter aspect, the churches have today an evangelizing po-

tential unparalleled in history. On the one hand, the churches can and

must proclaim to the world that, in the midst of our dismaying divi-

sions, we all preach only one name under heaven by which all must
be saved.

On the other hand, as Vatican II insisted, the churches must combine

their incomparable resources in a massive effort to make society and
man more human. It is in the area of human development, of human
liberation from social sin, that the churches can and must speak with

one voice, bear one witness.

Let all Christian communities proclaim this one ecumenical message:

We will join together in committing our spiritual and material resources
in an unprecedented effort to lift from human persons all over the globe
the yokes of oppression—social, political, economic—that grind them
into an inhuman dust. This is ecumenism in the seventies: the fash-
ioning of an oikumene, one world of justice and peace.

57



Youth Ministry: Do Joyless Heralds

Dull the Good News?
Intervention by

Archbishop John R. Quinn

The chief problem for many young people is not the gospel or Christ.
It is the church. They do not see what the Vatican Council spoke of, “the

light of Christ shining on the countenance of the church.”

This is not to say that Christ does not indeed shine on the countenance

of the church, but merely that often young people do not perceive this.

We must distinguish between the fact and the perception of the fact.

The following are among the more important causes of this conflict
between Christ and the gospel on the one hand and the church on the

other:

A. Utilitarianism

Young people reject instantly any attempt to reach them by soliciting

their attendance at Mass or the sacraments and still more do they reject

attempts to elicit their financial support of parish or church.

They want to be reached for their own sake, for their own inherent
worth and not for some ulterior purpose, however good or holy.

B. Desire for a Model

When young people come to know the gospel and the person of Christ,
they look for a model of Christ and the gospel, above all, in those who
are his ministers. It is true that the gospel, understood by a mature faith,

reveals a vast number of supremely important qualities in Jesus. But
for young people those qualities which are most important are: joy, love

and kindness, patience and tolerance, an open mind and a willingness to

listen, a spirit of compassion and concern, a sincere and honest sim-

plicity and directness.

The only time many young people see a priest or bishop is at the
liturgy, if they do not perceive in him on those occasions the qualities

described above and especially joy and a spirit of faith, they do not be-

lieve in the church. They frequently find that the liturgy is celebrated in

an impersonal manner without joy and without any really obvious faith

58



on the part of the celebrant. This does not seem to them to reflect the

gospel as they understand it. They recognize the paradox of the joyless

herald of the good news and are repelled by it.

Apart from the liturgy, they look for these qualities in their personal

contacts with priests and bishops. Presence and visibility of bishops and

priests in their world is most important to youth. They yearn for contact

with the true ministers of Christ who clearly reflect to them the mind and

the heart of Christ.

They look for priests and bishops with whom they can identify. Such
priests and bishops should have the qualities mentioned earlier but they

must also be like the Christ of the epistle to the Hebrews “encompassed

by weakness." They are attracted to the Christ of the gospel not only

because of his openness, kindness and compassion, but also because he

comes across to them as one who had to struggle with challenges from

within and from without as they have to struggle.

The problem for youth of the dichotomy between the gospel and the

church does not lie principally in structures or in approaches or method-

ologies. It is chiefly the problem of the minister of the church who,

rightly or wrongly, frequently does not reveal to them that Christ whom
they find in the gospel.

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Youth Ministry
Written Intervention by

Archbishop John R. Quinn

Youth ministry is the church’s mission of reaching into the daily lives

of modern young people and showing them the presence of God. It

is a process that transcends all the known apostolates to youth such as

CCD, CYO, vocations, and Catholic schools.

It is a return to the way Jesus taught, putting ministry before teaching,

and people over institutions. In this ministry, religious content is a way

of life for the person ministering and the young person touched.

The styles of youth ministry may vary, depending on needs and avail-
able people. A fruitful ministry might be a single person circulating
through the youth culture, healing and sharing in one-to-one relation-

ships, constantly leading young people closer to God.

A more complicated version of ministry might find a team of specialists

working full-time within a cluster of parishes. Such a team might find

a priest, a sister, lay adults and several college-age youth pooling their

efforts to evangelize young people.

At the present time, there seem to be nine key elements for a success-

ful ministry to youth: 1) Extended retreats; 2) Media; 3) Training of

Adults; 4) Weekly Meetings in Parishes; 5) Youth Worship; 6) Public

School Campus Ministry; 7) Youth to Youth Ministry; 8) Cultural Minis-
tries; 9) Administrative Support.

In the following summary, the term “youth” may mean anyone from
Junior High to College, but usually the term will be confined to young

people in high school.

Extended Retreats

Young people need extended time away from their normal environ-

ment, but within their own age groups to ponder the questions on their

minds about themselves, others and God. Each diocese should provide

an opportunity for any young person to have a guided journey with God.

Such a retreat must always be designed to be a vehicle for God to act with

each individual.

Therefore, each diocese should see that there are available adequate

retreat facilities, incorporating local environmental strengths. There

60



should be a realistic number of various styles of retreats scheduled to

permit sufficient choice for the young people seeking personal growth.

Those coming for a retreat should be carefully screened to prevent dis-

ruption of the growth process for those who are truly seeking contact

with God. With proper advertising, personal recruitment and adequate

transportation, it is usually easy to attract sincere young people to a

retreat experience.

Those directing and staffing such a retreat should plan the experience

well, allowing for the various spiritual and social needs to be met in the

context of Christian community, but mindful of the message of hope they

bring. Ideally, a team of alive adults and young leaders will set the tone

of growth by modeling their own Christian spirituality recalling always

that this is God's retreat, not the staff’s. Through group process and

game time, salted with time for reflection and personal spiritual direction,

the young person will respond at his own pace without pressure.

The entire adult Christian community should be represented on the

team with youth leaders who are capable of sharing their own growth

with their peers. This means that priests, religious, parents and single

adults in building personal relationships, will model their Christian life-

style and encourage young people to reach for a maturing relationship to

God and His Faith—Community, the Church. A good resource of adult

leadership might be the local Catholic high school or elementary school

faculty.

Youth ministry retreats might begin with age groupings as early as

Junior High, then Freshman-Sophomore, Junior-Senior, up to College-age,

always keeping in mind the radical differences of needs and interests at

each level, and careful of the young individual who may not spiritually
correspond to his age group.

Those on the retreat team should spend the full time at the retreat,

not just “walk on and speak,’’ then leave, cheating both the young people

and themselves of the opportunity to build an on-going relationship.

No retreat should be given without well-planned follow-up for the young

people who will come. Follow-up is the joint responsibility of the Diocesan
Youth Ministry Director, the retreat team, and the local parish. Follow-up

should not be an attempt to look back to the retreat, but ahead to the

-surprises God has for each person. Such follow-up is usually effective

if it is regular, and individualized to the youth, then reinforced by a group.

Follow-up should be designed toward deepening the young person’s

relationships and discovery of God in his family, school, friends and

parish, transforming him gradually—on God’s timetable— into a minister

of God’s grace, a vehicle of His healing touch to others.

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Media

Media is any method of transmission of ideas, values or feelings. Be-

havior is media, and we are each a media event. Usually “media” is a
term confined to radio, T.V., telephone, films, brochures, magazines,

newsletters, plays, music and other art forms.

It may be difficult for priests and religious whose basic training spe-
cifically excluded T.V. and radio to understand from their own experience

the power of the media, but its current effects on young people cannot

be overlooked.

Young people live in and are extremely susceptible to a “media-

environment” of well-prepared invitations to find a “short-cut” to happi-

ness and satisfaction. The most powerful media stimulant is popular

music with rock stars the oracles feeding the adolescent stream of con-

sciousness. Radio is by far the most powerful of the electronic media,

specifically because of its availability, mobility, and internal image-

building capacity.

To hear what young people think, we must listen to their media and

read their environment patiently. To understand the disproportion be-

tween their cacophony of feelings and their ability to articulate those

feelings, we must often let them use media to express themselves, and
discipline ourselves to listen carefully to what they really say, not to

what we want them to say or what we are afraid they will say.

A combination of specially talented adults along with a sympathetic
adult Christian community might convert media from an enemy to a
friend, turning our churches from empty tombs into roaring celebrations

around the Table of the Lord. With proper guidance, young people will

become media resources. If the Gospel message was meant to be spoken

in every language, the church must allow itself to become “universal” in

its forms of expression.

Public radio time is being creatively explored as a vehicle to communi-

cate the Good News. A youth-minister disc-jockey is a powerful resource.
Radio and T.V. stations are required to give a percentage of broadcast

time free for public service, especially for locally produced programming.

Youth ministers should inventory all the media resources available to

them and then devise methods for their use, not substituting media for

creative dialogue, but using it wisely to touch young people where they

live down inside themselves.

Drama and related art forms can turn a group of young people into a
multi-media experience. Role-playing scripture stories with ad-lib in-

sights can be a powerful way of enabling young people to grapple with
deep religious truths and teach each other at the same time. Photo-bugs

62



and music-buffs can unite to put the local group “on-screen” during ses-

sions together. T.V. stations will often produce such slide shows for

air-time. All it takes is a few people in the beginning daring to look

around and be creative.

Training Adults For Youth Ministry

An adult youth minister, hopefully, is a person who is a maturing adult

inside and out. Living an expanding spiritual life seems the desirable

qualification and such a norm may include a grandmother and exclude a
physically young but spiritually uptight adult. A vital adult youth minister

is a person who is God-centered, is comfortable in talking about God, and

is willing to share his or her faith with others. As such, he or she is a

community-minded person who can co-operate with others on the team,

and is willing to allow young people the freedom of expression they

need to grow.

Some adults are not competent to work with youth. Many adults, from
clergy to parents and beyond, harbor real fears regarding teenagers.

Often these fears are centered in their own teenage experiences which

were never worked out. Adults who are unable to cope with these fears
should not be candidates for ministry to young people.

Two basic groups of adults are vital to a youth ministry program. First
there needs to be a core-group team working with youth inside the pro-

gram. These adults must know their time limitations and then commit

themselves fully within these limitations. They must meet regularly for

planning and support and always be sensitive to team leadership in the

program. A second group is the adult community—including parents,
teachers, clergy, and others—who directly, but often only haphazardly,
deal with the teenager in his or her day to day charge through life. Sup-

port from this adult group may seem peripheral to a program, but it is
in fact essential. A core-group adult leadership team must react regu-
larly with the general adult community to insure cooperation and deepen
awareness of problems and solutions as they arise.

If ministry to youth is to be taken seriously, dioceses and parishes

should target key adults for training and budget a significant portion of

their funds to underwrite the development and maintenance of such a

program.

Training an adult for youth ministry is a process of helping the person

to further his or her own spiritual growth and increase an awareness of
doctrinal content and philosophy of youth ministry along with the develop-

ment of personal communicating skills. Training adults will require a
review of their own spiritual lives and creative strengths as well as an
understanding of the young person’s environment and spirituality. This

63



training should be comprehensive, practical and on-going, and allow for

the sharing of experiences and techniques with other ministry teams.

A well run and well financed adult training program would launch a
vital youth ministry, which would in turn affect and vitalize every level of

parish life.

Weekly Meetings In Parishes

If youth are to be part of the parish family, the parish leadership

should open its facilities for its youth to meet weekly to deepen their

awareness of God and to be of service to others in the parish and civic

community. Such weekly meetings should provide for the total develop-

ment of the young Christian and be geared towards his ever-changing

needs and moods. Classrooms usually bore him and purely recreational

activities fail to inspire him. A Teen Community, where his whole per-
son is challenged by Christian content processed into every event, will

provide the motivation and support for genuine spiritual growth.

Leadership in this Teen Community should primarily hinge on youth

who have natural leadership abilities. Included, however, should be adult
Christians who are spiritually alive themselves and are able to communi-

cate with young people, but who also know when to raise and lower their
profile in the group.

The program for each meeting should be planned by the teen and

adult leaders together, although, wherever possible, the meeting itself

should be led by the youth. Generally, the meetings should provide the

opportunity for the young person to “reach in” and discover God, and

to “reach out” in Christian service to others, discovering God there as

well. The celebration of Liturgy and prayer sessions might become

frequent at meetings. New members should be sought out and brought
into the Teen Community, thus extending its ministry.

These weekly events would prepare young people for retreat ex-

periences and would also be a built-in follow-up for such retreats, a

natural support-group as the teenager continues to seek a deeper aware-

ness of God in himself, his family, friends, school, and parish.

Special-interest groups might spin off the weekly meetings and meet

periodically for Bible Study, music practice, etc., but such groups

should always remain part of the mainstream community, lending their

strengths to the larger group.

If the Teen Community is properly led, it will overcome any natural

tendency to become exclusive, and will become, instead, a thriving

resource for young people to find regular support and direction in their

journey towards spiritual maturity.

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Youth Worship

Youth worship is simply young people building and celebrating their

relationship with God. It may take the form of a liturgy, or may be a

para-liturgy such as a prayer-session or a Bible Study or a sing-out. If

properly celebrated, youth involvement will be total, and participants

will increase with each event.

Youth worship does not always have to be limited to young people,

nor does it always have to be noisy. But worship should always be

respectfully and tastefully celebrated so that the participants have a

tangible awareness of the presence of God.

Within this framework, the whole feeling spectrum and the many

concerns and joys of young people can be celebrated, using their own

signs and symbols.

Youth worship has to be taken seriously by the teens as well as the

adult leadership of the parish. If, as in liturgy, there is a priest-cele-

brant, he should celebrate what youth celebrate, and invite them to

help in the planning of liturgies. Where one parish cannot supply a

youth liturgy, then several parishes might coordinate one such liturgy

each Sunday.

While there is the age-old problem of the Youth Mass versus the

Family Participation Mass on Sunday, the availability of both types of

Masses would provide families with the chance to choose, based on

their particular needs and priorities.

The priest or youth minister in a parish should spend considerable

time teaching young people how to pray, sharing in prayer sessions

with them. Youth should be led towards personal prayer as well as

group prayer, and also have other liturgical experiences besides Mass,

such as Penance Services, Scripture Services, and other celebrations

of life, seasons, and sorrows. A Clergy-Teen Worship Day might provide

an opportunity for young people to trade ideas and dreams with their

celebrants and come to a deeper understanding and appreciation of

one another.

Youth worship must be a living interaction between God and his

young people, an event that remembers the personal and religious

events of the past, and initiates even deeper involvement for the future,

but always celebrates the now love-affair as the teenager praises, sings,
shouts, or whispers “Amen” to his God.

Public School Campus Ministry

Since most parishes have the ever-increasing majority of their youth

attending public high schools, some form of Public School Campus

65



Ministry ought to be investigated. Within' the Constitutional limits and

general interpretation of the local Board of Education, there is a vast

amount of youth ministry that can be done on and around a public

school campus. Ministry, in this case, must confine itself to the pre-

evangelization stage: building relationships, caring, healing, being avail-

able. Campus Ministers must put aside any plans to locate a religion
class on campus.

Both priests and parish youth ministers must approach the school

as outsiders, but if the administration knows there will be no attempt to

“convert” or teach a religion class, just about anything goes: a lunch-

hour drop-in with a handful of students; invitations from teachers to

talk in various classes or assemblies; rap sessions around the campus;

coordinated ecumenical visits to the campus; attendance at sports

events and rallies, usually followed by invitations to be chaplain for the

teams. If many relationships develop through this presence on campus,
there should be no trouble recruiting young people for retreats and

meetings off-campus to expose them to deeper religious awareness.

Inside the school there is an unlimited source of ministers in the

teachers and teenagers who will capitalize on every opportunity to be a
healing presence on campus, and who witness by their example, and

also recruit for retreats and meetings any young people who are ready
for deeper religious awareness. A priest or youth minister should use
it as part of his responsibility to train teachers and teenagers for their

role of ministry within the school.

“Young Life,” a non-denominational youth program operated na-

tionally, has developed some attractive methods for Public School

Campus Ministry. Anyone seriously considering opening a campus
ministry may want to take their leadership course.

The main thought in the mind of a youth minister on campus must

be ministry, not proselytising. The task is to heal, not to capture. Any

high school counselling department would give a youth minister all the

work he could handle.

With a little research, a few key relationships, and a willingness to

enter the world where a teenager spends half his time, a very fruitful

campus ministry can be launched, sometimes even to the benefit of the

minister himself.

Youth to Youth Ministry

Youth to youth ministry is the mission of young people bringing the

Good News to their own culture. Such a ministry would include high
school students witnessing to one another by word and example, but

also would involve older youth sharing with younger, such as college

age to high school, and high school teenagers to junior high.

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Because of cliques and other sub-groupings within the youth culture,

it is not always possible for young people to be present to other young

people in large numbers on a sharing level, but wherever possible,

young Christians should be alert to the opportunities that are available,

and carry out their ministry gently, remembering that it is God who

must work through them.

Every young person or team of youth who pursue an active ministry

should be counseled and directed by a qualified adult. Offering wisdom

and support, such an adult will not dominate and suppress the leader-

ship of his young ministers, but will challenge and release it, learning

himself the ever-amazing new ways by which young people reach one

another.

Natural leaders within peer groups are tremendous resources when

they accept God’s call to minister to other youth. However, not so

obvious, but equally effective are individuals who work quietly in the
background, ministering to the needs and anxieties of everyone they

touch.

Whether on campus, in friendship circles, or in youth groups, the

opportunities for youth to youth ministry are endless. An adult min-

ister to youth should constantly search out young leaders with whom he
can team. In developing a leadership core, he should recruit youth

who are sensitive, well-balanced, spiritually alive, and able to relate
easily within their own culture. Styles of leadership may vary, but young
ministers should know the difference between peer-group pressure and

peer-group influence. They should model for their peers a growing,

open-ended Christian life-style, avoiding any narrow, judgmental criti-

cism of others who are not so easily influenced.

Young people are willing to take their place in the ministry of the
Church and work long hours to share the presence of God they are
discovering. They need training and support from the adult Christian

Community. With constructive, enthusiastic involvement of adults who
care, these young people will bring the healing touch of Christ and his

word to youth who are lonely, scared, and waiting for someone who
understands.

Cultural Ministry

Cultural Ministry is the Church’s mission of evangelizing the vari-

ous ethnic cultures and sociological sub-cultures within society and

healing the tensions between these groups. In the arena of youth

ministry this particularly means reaching the young people who live in
those groups.

With regard to the ethnic cultures, great care should be taken to

avoid patronizing and tokenism on the part of the Church and youth

67



ministers specifically. Whether integration or a peaceful sharing co-

existence be the ultimate goal, each ethnic culture seeks first to build

up its own pride. As such, the Church’s ministry to young people must

employ trained youth and adult leadership within the same cultural
background.

Sub-cultures have also been a delicate problem with no easy solution.

With much overlapping and vague boundaries, these sub-cultures in-
clude the drug scene, prisons, juvenile hall, runaways, broken families,

unwed mothers, sexual abuse and disease, mentally and emotionally

ill, and so forth. The list becomes endless and the task of evangelizing

an exercise in frustration even for the optimistic.

The key to evangelizing ethnic cultures and the various sub-cultures

seems to lie in two areas: social justice and an active ministry within

each grouping.

Parishes must regard their various cultures as strengths to be shared

in parish life, not just problems to be solved. Cultural needs should

be seen as opportunities for a healing ministry and alienated youth,

while an awesome challenge, must be viewed as apprehensive young
people wondering if they are loved.

These ministries are not for the naive. The Church must search

out and train qualified people for the long and difficult task of evangeliz-

ing all people in any environment, but especially the youth who will be
tomorrow’s leaders.

Administrative Support for Youth Ministry

Administrative support for youth ministry involves spiritual, emo-

tional, and financial backing from Bishops, Pastors, and Chancery

administrators. No program can be effective or on-going without such
support.

If the Church is seriously ready to pursue a vital ministry to young

people, then money along with full and part-time people, trained for

the task, must be committed to the effort.

More than likely, resources have not been committed in sufficient

supply because administrators have not been informed as to what is

possible because what is tried has not been proven. In any case, there

needs to be more communication between those at the desk and those

in the field.

Many dioceses may be able to conserve resources and better
apply them to the effort by streamlining their organizational models of

youth work, perhaps even uniting existing youth apostolates under one

office.

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With young people helping generate some extra financial resources,
and pastors opening more avenues for young people to play a role in

parish life, very possibly trust and enthusiasm will replace the per-

plexity that has overshadowed the Church’s approach to youth for so

long.

It’s worth the try.

69



Ecumenism and Evangelization
Intervention by

Archbishop John R. Quinn

October 12, 1974

There is a new need today to reaffirm our Catholic identity. The

church is constantly being confronted with a dilemma. On the one
hand we acknowledge the ecclesial character of many Protestant bodies
and in the sense that God’s saving action is at work not merely in the

hearts of individual men but also in and through the ecclesial community
itself. At the same time we feel ourselves bound by the obligation im-
posed on us by the Lord himself to preach the whole and integral gospel.

The gospel message as we believe it reveals certain things about the
church and in particular about the petrine ministry in the church as well

as other riches of our Catholic heritage.

This problem has special force in places where there are many
Christian bodies because there is a growing tendency to abstain from in-

viting those who are not in full communion with us to consider those
treasures which the Lord has given us in the mystery of the church. This

problem is found not among those who have made such a valuable
contribution to the ecumenical movement in official theological dialogue

but is found more at the popular level and among priests as well.

We certainly have the greatest reverence and regard for the sincerity
and integrity of those with whom we do not enjoy full communion.
But authentic and fruitful ecumenism demands that we express our

beliefs unambiguously. Nothing is more harmful than false irenicism

which waters down religious beliefs and teaching. Both good ecumenism

and vital evangelization call us once again to reaffirm the teaching of

the Council that in the Catholic Church is found the fullness of Christ’s

revelation and of the means of salvation and that those who know this

and refuse to enter or to remain in the Catholic Church cannot be saved.

This truth certainly does not permit indifference about proclaiming fully

the mystery of Christ and of the church.

If this is to be done without undesirable consequences, three things

seem to be necessary:

A. A clearer doctrinal elaboration which correctly reconciles the two
truths: the necessity of the Catholic Church and the ecclesial reality of

other Christian bodies.

70



B. Recognition of our own perfectibility as a church setting aside all

prejudices.

C. Recognition of the grave obligation not to make it more difficult
to enter or to persevere in the Catholic Church.

71



Norms for Church Dissent
Written Intervention by

Archbishop John Quinn

Dissent is a phenomenon which touches all aspects of the church’s

life, touches its very foundations, affects the psychological and spiritual

climate of the church and has a profound effect on the church’s mission

of evangelization.

It is a theological problem. It touches the relationship of—

1. Faith and academic freedom;

2. Faith and conscience;

3. Faith and the dignity of the individual.

It is a pastoral problem. It has led to great confusion among the
faithful and their pastors.

It is a doctrinal problem. The conditions for “ex cathedra’’ teaching

are clearly stated in the First Vatican Council. Problems, however, can

arise when teachings which are not “ex cathedra’’ are in practice

treated as if they were.

Or, to put it in another way, if there is no very clear practical dif-

ference between what is defined and what is not defined there is a

very real danger that when modifications or even repudiation of non-

defined positions or teachings occur, those which are defined will also

be regarded as reformable.

In this connection we must distinguish:

1. The church’s power and authority to demand obedience in the
practical order;

2. The church’s authority to require intellectual assent to a teaching

especially to what is “ex cathedra,’’ or what is manifestly clearly related

to “ex cathedra’’ teaching by true logical nexus, etc.;

3. The church’s right and authority to adopt a position in a doctrinal

matter or in a matter of morality without teaching “ex cathedra.’’

Granting all these distinctions, there is a real need to arrive at some
consensus and understanding about dissent. There is a need for new

norms which do justice to the exigencies of faith and to the authority

72



of the magisterium but which at the same time are realistic in today’s

conditions of electronic media and instant communication.

I would then, respectfully propose that formal discussion of this

issue be held between representatives of the Holy See and representa-

tives of theologians with a view to arriving at some kind of guidelines
which will merit the approval of the magisterium and win the accept-

ance of theologians.

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Reflections on the Synod
Statement of American Delegates

We believe this to have been the best of the synods so far. The
preparation was careful and thorough, the format was simple and well-

conceived, the exchange of views was candid and perceptive. It was

truly a bishops’ synod, in which bishops participated fully in planning

and implementation.

In our participation in the synod we have sought to reflect the

experience and insights of the church in the U.S. with regard to evan-

gelization. Our interventions have highlighted such concerns as youth,

secularization, social justice, spirituality, and the role of the laity.

The synod has not "solved” the problems the church faces in evan-

gelization, but simple solutions to complex matters were never antici-

pated. Far more important, the synod has contributed to a clearer

understanding of what the preaching and living of the good news of

Jesus requires today and has strengthened us in our commitment to
this mission.

The plan of this synod did not call for the issuance of a lengthy

document but rather for a series of pastoral propositions. The very

richness of the discussion created a practical problem when it came
time to draw together conclusions in this form. While the eventual

outcome was satisfactory, the difficulty experienced in immediately pro-

ducing the pastoral propositions in the form the bishops expected points

to a need to evaluate the synod’s internal procedures and perhaps

develop new ones which will enable future synods to function more

smoothly. At the same time we share the view expressed by many that
the decision not to rush to publish a hastily composed document is a

sign of the synod’s growing maturity and sense of responsibility.

We are sensitive to the need for better public information pro-
cedures In future synods. The interests of the synod itself, the news

media and the public would be better served by making it possible

for journalists to have easier, quicker and more direct access to infor-

mation.

The synod has made overwhelmingly clear that the entire Christian
community shares in the responsibility to bring the gospel to all per-

sons by the witness of Christian living as well as in words. We gladly
accept the task of communicating this message to all the Catholic

people of the United States, priests, religious and laity.

74



Letters from the Synod
By John Cardinal Krol

(A series of letters written by John Cardinal Krol of Philadelphia,
President of the National Conference of Catholic Bishops, on

behalf of himself and four other bishops from the United States
attending the international Synod of Bishops in Rome—John
Cardinal Carberry of St. Louis, John Cardinal Dearden of Detroit,
Archbishop Joseph L. Bernardin of Cincinnati, and Archbishop
John R. Quinn of Oklahoma City. The theme of the synod is
evangelization.)

I

BISHOPS TO SEEK ANSWERS TO KEY QUESTIONS

ROME—What does evangelization require today? And what can the
Synod of Bishops do about it?

For the next month more than 200 bishops from around the world

will be seeking answers to these questions. Under the leadership of Pope

Paul they are examining how the Church can best fulfill its fundamental

mission in today’s world.

It is too early to say what pastoral proposals they will make. But the

problems facing them and the Church—problems which will shape the
proposals—are clear enough.

Evangelization is the Church's response to the command of Christ:
“Go, therefore, and make disciples of all nations.’’ It is the essential
task of the Church today and always.

Evangelization looks to several different groups of people. Tradi-

tionally it has been understood as another name for “missionary’’ work
directed to non-Christians. Even today an estimated two billion of the

world’s three billion people have not had the “good news’’ of the Gospel

preached to them, or have not responded to it.

But evangelization also pertains to Christians, including Catholics. All

too many of those who nominally subscribe to the Christian faith know
little about it and are halfhearted and faltering in their commitment to

Jesus and His message. They too need to be evangelized.

The evangelization of both groups involves special challenges today.

75



As far as the evangelization of non-Christians is concerned, there is

evidence of some confusion and uncertainty about “missionary” work.
Some of this is healthy since it reflects the effort of Catholics to achieve a
better understanding of the Church and their role in it, and to respond

better to contemporary realities and needs. But there is also a certain

amount of unhealthy confusion which seems at times to have weakened

the Church’s missionary thrust.

One problem arises from our new appreciation of the values and truths
embodied in non-Christian religions and ideologies. It is entirely true

that countless millions of men and women, today as in the past, come
into real contact with God through other means than the Catholic Church.

It is true that other great world religions besides Christianity express

truths and insights which merit our respectful attention.

But it is not true that non-Christian religions are substitutes for

Christianity or that other Christian churches have as much to offer as
the Catholic Church. Nor is it true that our appreciation of what is good

and valuable in other religions should cause us to be any less eager to

bring the full truth of Christ to non-Christians and, in traditional termi-

nology; convert them.

A veteran missionary priest in India recently wrote: “Christ has a mil-

lion times more to give than Krishna both to Christians and to Hindus,

and there is something grievously wrong with Christians who think
otherwise.”

A parallel challenge lies in striking a proper balance—between what

might be called exclusively “spiritual” evangelization and efforts to

achieve human development and liberation.

Christ came to redeem the whole man, body and soul. Moreover,
He came to redeem us not just as individuals but as a community, a race.

Thus the Church is properly concerned with eradicating such temporal

evils as hunger and poverty, and oppression in all its forms, for these

are nothing else than concrete expressions of sin. The Church is con-

cerned with building a just social and political order. Evangelization

means freeing men and women from anything that hinders their full
development as human beings created by God, redeemed by Christ,

and destined for eternal life.

At the same time evangelization cannot be reduced to a movement

for social and political reform, any more than Christianity'itself can be.

The Christian message is transcendent—it points beyond temporal

realities to'the reality of man’s eternal destiny. It embraces but is not

limited to efforts at human betterment in this world.

Catholic evangelization must therefore find ways to fit the concepts

of “development” and “liberation” into the preaching of the good news.

76



The Church must play a leadership role in fighting injustice in all its

forms without falling into the trap of supposing that the fight against in-

justice exhausts the meaning of evangelization.

What about evangelization of Christians and specifically of Catholics?

The need here is as urgent as it is with regard to non-Christians.

It is too easy in a country like ours to be lulled by statistics. There are

48 million Catholics in the United States—an impressive number. There

are thousands of parishes and schools, institutions and organizations of

every sort.

But there are also troubling signs. Many Catholics do not regularly

attend Mass and receive the sacraments. Vocations to the priesthood

and Religious life have declined. There is much polarization and con-

troversy—and, paradoxically, much religious apathy. Many young

people are apparently “turned off’ by organized religion. The phi-

losophy of secularism has made deep inroads in Catholic life.

Perhaps these are passing phenomena. There are indeed encouraging

indications of new spiritual vitality in many sectors of the Church. Con-

ceivably, after years of trial, we are on the verge of an era of renewed

religious zeal.

But if this is to become a reality. Catholics themselves must experience

“conversion”-wholehearted acceptance of Christ’s message and deep

personal commitment to Him and His Church. Such conversion can only

be achieved by a creative and unstinting program of evangelization.

What, finally, can the Synod of Bishops do about all these things?

The synod is a limited institution—limited in its authority for it can

only offer advice and recommendations to the Holy Father, and, even

more important, limited by the human limitations of its participants.

At the same time the synod represents the leadership of the Catholic

Church confronting seriously the most pressing issues now facing the

Church. If it is God’s will this effort will lead to new insights into how

the Church can renew and strengthen its evangelistic effort. If it is God’s

will, too, the synod will inspire continuing efforts at all levels in the

Church to find better ways of preaching the good news to men and
women today.

For responsibility for evangelization is not limited to leaders in the

Church. It is a duty of every Catholic in as much as he or she is a
member of a community whose essential task is to evangelize. If the
synod does no more than help bring this truth home to Catholics, it will
be a success.

77



II

AFTER 2,000 YEARS MUST THE CHURCH
RETHINK EVANGELIZATION?

ROME—In discussing evangelization isn’t the Synod of Bishops trying
to reinvent the wheel? After nearly 2,000 years doesn’t the Church

know perfectly well how to preach the Gospel?

The answer to the first question is no. The synod participants are

quite aware that this particular “wheel” was entrusted by Christ to the

Church and need not be “reinvented.”

The answer to the second question is yes and no. In one sense the

task of evangelization never changes. In another sense it changes con-

stantly. The Church cannot rest on the assumption that methods of

evangelization suited to times past are equally suitable today.

The way in which the synod has been organized underlines this evi-

dent but easily overlooked fact. The first days of this international con-

vocation of bishops have been devoted to an exchange of practical

insights and experiences concerning evangelization around the world.

Archbishop Joseph Bernardin of Cincinnati was one of five reporters

who at the opening of the synod summarized the insights and data sup-

plied by the bishops’ conferences around the world. Cardinal John Car-

berry of St. Louis, Archbishop John Quinn of Oklahoma City and 1 have

made interventions in which we highlighted some specific practical
issues.

Why this emphasis on the situation here and now? Why hasn’t the
synod begun by examining and reaffirming the timeless content of

evangelization? The reasons are apparent.

The message of Christ never changes. But the world does. Today

it is changing with dizzying speed. Human beings change along with it,
adopting new attitudes, new values, new ways of understanding them-

selves and the world.

As this happens it is essential that the Church adapt its manner of

preaching the Gospel to make it intelligible and convincing to modern

ears. The message remains the same. The way in which it is com-

municated needs constant evaluation and updating.

How, for example, communicate Christian truth effectively to young

people today? Many of them are anxious to find a better meaning to

life than the hedonism and materialism of a consumer society. But many

are also alienated from organized structures—social, familial and even

78



religious. Many simply do not accept the Christian message as relevant

for them.

It is easy—and misleading—to point the finger of blame: at the Church

(“out of touch”), at parents (“insensitive”), at young people themselves

(“immature,” “unteachable”). But the problem goes much deeper.

When young people in today’s world seek reinforcement for Christian

beliefs and values, they have great difficulty finding it in the society

around them. Many of the beliefs and values of the contemporary world

are fundamentally opposed to Christianity.

Pluralism and secularization provide the context in which young

people must form their beliefs and values today. These are problems

enough for older people who grew up in an environment which tended to

reinforce religious belief or at least did not challenge it openly and

directly. They are grave difficulties for young people who must evaluate

the Christian message alongside other, competing messages presented in

an almost overpoweringly attractive form.

There is no point in lamenting this situation or pretending that it is

somehow possible to turn back the clock. Evangelization must be car-

ried on in the world as it is, not as one might wish it to be.

Difficult as it is, the new situation also provides a remarkable oppor-

tunity. Many social and cultural props of religious belief and practice

have been knocked away. It is scarcely possible to be “religious” out

of habit or conformity. One who is a Christian today is so out of personal
choice and conviction. It is possible to foresee—or at least to hope—that
a deeper and more intense form of Christian commitment will arise

from this.

There is—or should be—an obvious appeal here for young people.
The appeal is to their appreciation of the values of authenticity and in-

tegrity, their rejection of whatever is “phony.” In communicating the

Christian message to young people today the Church is not asking them

to be conformists. It is challenging them to make an authentic per-
sonal commitment which, once made, will set them at odds with much of
what passes for wisdom and for being “with it” in contemporary society.

If this is the challenge which the Church presents to young people,

it is also a challenge which the young are turning back on the people of

the Church.

They are telling us that we also must be clearly committed and
authentic in our acceptance and preaching of the message of Christ. If

the Church is to be an effective witness to Christ in the modern world,
it must be possible for people really to see Christ in all Christians.

The work of evangelization—especially of the young—is thus clearly
a responsibility of every Christian. First of all it is a responsibility to give

79



concrete witness to our faith by the way in which we live. If the young
see Christ in us, they will be led to accept Him and His message. If

they do not, it may be that we will have helped make it even more diffi-
cult for them to know and love Christ.

Continued purification and renewal of the Church—the people of God
—are needed. This does not mean abandoning the past. It means finding
a contemporary style for evangelization in which Christ’s timeless mes-

sage can be expressed in a timely way. It means preserving ancient tra-
ditions and also incorporating new approaches. Pope Paul, in an address

at the start of the synod, put it this way.

“It will be your task to bring face to face the traditional concept of the

action of evangelization and new tendencies. . . . There will certainly be

a preferential consideration for the structures and institutions of the

Church which have already been tested for centuries.

“But, without renouncing the past or destroying values which have

been acquired, there will be an effort to remain serenely open to every-

thing good and valid to be found in the new experiences. . . . You will

make your own the Pauline motto: Test everything; hold fast what is
good.’

’’

That, in a word, is what the synod is all about.

Ill

EVANGELIZATION SYNOD A CONCERN OF ALL CATHOLICS

ROME—More than with most such meetings, it is essential that the
concerns of this Synod of Bishops take hold in the lives of Catholics

everywhere.

The fact that 209 bishops are gathered in Rome to discuss evangeliza-
tion might lead some to think that evangelization concerns only the

leaders of the Church. Nothing could be further from the truth.

When Christ commanded the Apostles to “go . . . and make disciples
of all nations,’’ he was speaking not just to His immediate listeners but

to all Christians of all times and conditions. Each of us has a duty to

respond.

The Church is a missionary community by its very nature. Every

Catholic shares in the responsibility to evangelize the world by reason of

his or her membership in the Church.

The Second Vatican Council made this quite clear in a number of its

documents. The synod is in the process of reaffirming and specifying

what the council taught on this subject.

80



How well have we in the Church in the United States been meeting our
responsibility to evangelize? Statistics suggest that the answer may be,

“Not very well.”

There are 48 million Catholics in our country. Yet in 1972 this im-

pressively large number of people brought into the Church only 79,000

persons (compared with 128,000 who entered the Church 10 years

earlier, in 1962). Many of these were transfers from other Christian
denominations due to marriage or other family relationships.

We should give thanks to God for the 79,000 who entered the Church.
But we should also ask ourselves whether 79,000 is not a low figure next

to the total of 48 million Catholics in the U.S. In a country where the

“unchurched"—those who for all practical purposes belong to no church

and practice no religion—number in the millions, the challenge to evange-

lization is both enormous and urgent.

Faith is a free gift of God, calling for a free response on the part of an

individual. But such a response is scarcely possible unless a person

hears the Gospel proclaimed. As St. Paul expresses it, “How are men to
call upon Him, in whom they have not believed? And how are they to
believe in Him of whom they have never heard? And how are they to hear
without a preacher?"

Consider another, contrasting set of statistics.

One of the most striking things about the synod has been the very

active participation of the bishops from Africa. The picture they paint

of what is happening in that “missionary" part of the world is worth

pondering by Catholics elsewhere.

Christians today make up 40 percent of the population of Africa and
total 149 million (including 60 million Catholics). The number of

Christians increases by seven million a year, and Christianity is growing

at twice the rate of overall population.

Plainly the Christians of Africa are doing something right. We in
the “developed" countries could profit from their example. And one

thing we might learn is greater involvement of the laity in evangelization.
This has been a major theme of the synod.

In speaking of the laity’s role in evangelization, their duty to evangelize

“by example" is usually emphasized. Lay men and women living com-
mitted Christian lives in their families, their jobs and their social circles

communicate the message of Christ by their behavior and thus lead

others to Christ.

This is perhaps the most important thing that lay people can do to

further the work of evangelization. But, as some of the participants in
the synod have pointed out, it is also possible for the laity to evangelize

“by word"—by explaining and proclaiming the faith themselves.

81



If lay people are to evangelize “by word” they will need a different

kind of religious formation than they generally receive now. There must

be a specific emphasis on evangelization in Catholic schools and re-

ligious education programs, in homilies and adult education courses, in

all the media of information and formation available to the Church.

Perhaps, too, it is time for a new apologetics—not merely to prepare

Catholics to defend the Church’s beliefs and practices against chal-

lenges but rather to make clear the rational, reasonable grounds for re-
ligious belief.

Being able to present arguments in support of belief is not the same
thing as having faith. But people naturally want to know the reasons

why they should accept any set of propositions—including the proposi-

tions of Christiantiy—as true. We may have given too little attention to
this aspect of religious education and formation in recent years and some
of our current problems in evangelization may be the result.

It is also necessary to give a more outward-looking, evangelistic thrust

to the organizations, structures and communities which have sprung up

in the Church in recent years.

Pastoral councils, for example, have given many more people an op-
portunity to participate in the Church’s planning and decision making

process. This is good and healthy. But a great deal of the time and

energy of such bodies—and of other institutions and groups—seems

taken up almost entirely with internal issues. Without ceasing to be

interested in “internal affairs,’’ they should now also be more concerned

with “external affairs’’—specifically with evangelization.

Finally it is essential to redouble efforts directed to spiritual renewal

—to the development among Catholics of a deeper spiritual life through
prayer and contemplation. The paradox of evangelization is that only

a person closely united to God in the recesses of his or her heart can

successfully proclaim Christ’s message abroad to the world.

Every Catholic must grasp the fact that he or she has a personal

responsibility for evangelization, whenever and however the opportunity

presents itself. The synod’s concern should mark a beginning, not an

end.

IV

LIGHT CAST ON LINK BETWEEN SYNOD AND
WORLD FOOD CONFERENCE

ROME—A few days after this Synod of Bishops closes a United Nations
conference on the world food crisis will open in Rome.

82



The connection between the two—a synod on evangelization and a UN
conference on food—may not be immediately apparent. But it is real
and important.

A major insight of this synod has been that work for justice and human
development is intimately related to the proclamation of the Gospel. The

food conference will turn the spotlight of international attention on an

urgent and awesome issue of justice.

The relationship between justice and development on one hand and

evangelization on the other may seem like a fine point of theology of in-
terest to few people besides theologians. But it has a direct, practical

bearing on the Church’s mission in today's world.

The Synod of Bishops of 1971, in its document on justice in the world,

declared: “action on behalf of justice and participation in the trans-

formation of the world” to be “a constitutive dimension” of the Church's

mission. A major task of the 1974 synod has been working out the

implications of this statement.

It may be a long time before its meaning becomes fully clear. But in a
general way the idea is already clear enough.

The Church cannot think of action on behalf of justice as something

which it is at liberty either to do or not to do.

As Pope Paul expressed it at the start of this synod, there is a “com-

plementary relationship” between evangelization and human progress.
“Each calls for the other by reason of their convergence toward the same

end: the salvation of man.”

In this light the Church’s concern for a just solution to the world food

crisis—and to many other social, cultural, economic and political prob-
lems—is not just an expression of humanitarianism; it is an expression of
the mission entrusted to the Church by Christ, a mission which places

temporal concerns in a transcendent context.

The range of issues labeled “Justice and Development” has been sym-

bolized and articulated in an especially dramatic way during this synod by

bishops from the developing countries of Asia, Latin America and Africa.

These leaders of the Church in “Third World” nations have had a

striking impact on the synod, both because they are here in large num-

bers and because they have spoken out often and forcefully.

They have expressed a strong desire that “local churches” have a

greater voice in their own affairs. They have stressed the need for the
Church to adapt itself to local cultures and conditions.

They have stated their gratitude for past support—in money and
personnel—from the Church in Europe and North America, and they have

83



made clear their desire that it continue. But they have also emphasized
that the relationship must not smack of colonialism or paternalism. If
Christianity has an exclusively “Western” face, its future prospects in

non-Western cultures are doubtful at best.

In particular, bishops from the developing countries have placed the

issues of justice and development before the synod. The Church simply

cannot afford to neglect these matters if it is to evangelize effectively.

As one Asian bishop put it in a press conference, “You can’t preach

spirituality to empty stomachs.”

It would be a mistake, however, to suppose that work for justice is

part of the Church's evangelizing task only in developing countries, it is

equally part of the Church’s mission in the developing countries, includ-

ing the United States.

It hardly needs saying that many unresolved issues of justice—indeed,
many blatant injustices—exist in our own country. Catholics, along with
other groups suffer from such injustices—for example, the denial of aid

from tax funds to parents who exercise their right to send their children
to Church-related schools. The Church has a right and duty to address

itself to such issues and seek solutions.

But it is also necessary that the Church in the developed countries be

concerned with the international dimension of justice, especially the im-

pact which economic, political and military policies of the rich nations

have on the lives of people in the poor countries.

In the last year we in the United States have had the unpleasant
experience of learning that decisions by oil-producing countries can

have very direct and painful consequences for our economy and our

daily lives.

What we find harder to grasp is the way in which policies and practices
of the United States have for many years had the same direct—and some-
times painful—impact on the lives of millions of people in poor countries.

A cynic might simply say, “Turnabout is fair play.” But the conclusion
for a Christian is that it is time for the U.S. and other rich and powerful

nations to reexamine their policies in light of global interdependence.

The forthcoming food conference in Rome is an occasion for doing
this. The United States controls a proportion of the world’s food supply

comparable to the proportion of the world’s oil supply controlled by the

Arab countries. This is a formidable responsibility at a moment when
millions of people in the world face starvation.

What does all this have to do with the Church and evangelization? Only

this: that work for justice is indeed a “constitutive” part of the Church’s

mission, and human betterment is part of the task of evangelization.

84



V

SIZING UP THE SYNOD

ROME—With the close of the fourth Synod of Bishops many people
are consulting score cards to add up pluses and minuses. It is natural

to try to evaluate the synod and also difficult to do so.

One temptation is to see it as an isolated event. Viewed this way,

it rates high marks from one person for having said and done certain

things, lower marks from another for not having said and done other

things.

But the synod cannot be properly evaluated in isolation. It can only

be understood in context—the ongoing life of the Church. The synod is

not just a one-time happening but part of a continuing process.

It is too soon to say with certainty how this fourth synod “scores” in

the life of the Church. The feeling of the participants was positive—

a

sense of solid accomplishment and time well spent. Yet none of us is in

a position to say now that the synod “solved” the problems of evangeli-

zation which it confronted, even though it pointed to solutions.

Adding to this tentative note is the fact that the synod, pressed for

time in its closing days, simply prepared a summary of the main themes
discussed and turned over the task of developing a final report to the

synod secretariat and the newly elected international council of the synod.

In light of this, the most a summing-up can do at this time is note

some major concerns and high points of these four weeks of intensive
reflection and discussion. Time alone will tell what the specific con-

tribution of the synod has been to the larger process of which it is part.

1. The fact of the synod itself

The fact that there is a synod is significant. While not technically an

exercise of collegiality, the synod expresses the collegial, collaborative

spirit envisioned by the Second Vatican Council.

It provides a forum in which representative bishops from around the

world can exchange views on important issues. Participating in the

exchange are the Holy Father and the heads of the Vatican agencies.

Such dialogue is both new in the Church and valuable for its own sake.
During this synod the dialogue grew in its frankness, sincerity and prob-

ing character. The experience was enriching not only for the participants

but, more important, for the life of the Church.

2. Justice and evangelization

85



The synod made clear that justice and human development are inti-
mately related to evangelization. The exact nature of the relationship

needs further theological study. But it is beyond que.stion that a power-

ful relationship exists.

Work for justice is not something added onto the mission of the

Church. It flows from the Church’s mission. The Church can no more

neglect to work for justice than it can neglect to preach the Gospel and

celebrate the sacraments. The synod expressed its own appreciation of

the fact in its wide-ranging message on “Human rights and recon-
ciliation.’’

This aspect of the Church’s mission is not limited to the developing

countries, where poverty and oppression are overwhelming realities. It

is also part of the Church’s task in the developed countries, including the

United States. The Church in the United States has a particular duty to

try to influence our country’s policies so that they serve international

social justice in an increasingly interdependent world.

3. The “local church’’

Much was said about the need to give “local Churches’’ a greater voice
in their own affairs. It is an open question, calling for much more theo-
logical reflection, exactly what a “local Church’’ is. A grouping of

dioceses sharing common social and cultural characteristics?

Properly understood and prudently implemented, however, the gen-

eral principle is unassailable. While preserving the essential unity of

the universal Church in doctrine, worship and discipline, it is necessary

that the Church in a particular area be responsive—in liturgy, for ex-

ample—to the needs and culture of the people of that area. If the Church
is too “Western,’’ evangelization in non-Western cultures will suffer.

The question is extremely complex, calling for a careful balancing of

values. In bringing it to the surface the synod performed an important

service. As with many other matters discussed, one has the feeling that
on this point serious dialogue has just begun.

4. Responsibility for evangelization

Any inclination to think that evangelization is a duty only for bishops,

priests and Religious was dispelled by this synod. Again and again it

was emphasized that the Church is an evangelizating community by its

nature, and every member of the Church has a responsibility for
evangelization.

This means that lay people have a role as evangelizers, both by “ex-

ample’’ and “word.’’ The Church’s programs and institutions of religious

86



education and formation should give a prominent place to preparation

for evangelization.

Young people present a special challenge. The synod recognized that

many of them are more or less alienated from organized religion. But

this was not seen as alienation from Christ or Christian values.

Rather, it seems that the young have difficulty seeing Christ in some
religious institutions and representatives of religion. To the extent that

this is the fault of the older generation of Christians, it obliges us to

spend more time in self-reform and less time criticizing the young.

This list could be extended indefinitely. Issues like ecumenism, secu-

larization, communications media, and many others received serious
consideration. What the synod said about them has been reported else-

where and will play a role in the future reflection and action of the

Church.

Perhaps it is appropriate to close on a personal note. We bishops
from the United States return home with strong feelings and indelible
memories of long two-a-day working sessions in the synod often followed

by late-evening private discussions of our own: “voluntary servitude”

might capsulize the role of a synod participant. . . . Contrasting images:

the contemporary, functional decor of the synod hall and the traditional

pageantry of the liturgy in the Renaissance splendor of the Sistine

Chapel. . . . Warm personal encounters such as a luncheon shared with
the Holy Father and the students of the College of the Propagation of

the Faith. . . . The Roman traffic, worse than ever in spite of spiraling
gasoline prices. . . . The pleasure of concelebrating daily Mass among
ourselves and joining in common prayer with all the synod Fathers at the
morning session. . . .

Above all, memories of the synod participants who, in their diversity

of cultures, races and nationalities, and their unity of faith and com-

mitment, seemed to symbolize the reality of the Church and embody the
meaning of Christ’s mandate to evangelize:

“Go, therefore, and make disciples of all nations.”

87



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