From the Cardinal: Embracing the missionary call of Pope Francis to reach the peripheries| August 23, 2024
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Vol. 5. No. 24
My dear sisters and brothers in Christ,
If anyone had told me when I was ordained a priest on June 1, 1978, that 32 years later I would be ordained a bishop, I would have assured them it would never happen. Never mind my feelings of inadequacy (I had a hard enough time feeling ready to serve as a priest), I was a member of the Congregation of the Most Holy Redeemer (Redemptorists), and I believed that my calling was to be a missionary. What I didn’t realize then was that all of us, including bishops, are called to be missionary disciples of Jesus Christ our Redeemer. And in fact, the Church needs bishops who are keenly aware of their role as missionaries.
Since before he was elected pope more than 11 years ago, Pope Francis has been urging the Church, which is all of us, to “get out of ourselves and go toward the periphery.” In other words, the Holy Father challenges all of us—bishops, priests, deacons, Consecrated Religious, and lay faithful—to acknowledge our respective roles as missionary disciples who proclaim the Gospel to the ends of the earth, including the “peripheries.”
Where do we find the periphery? I addressed this question in a recent newsletter (March 15, 2024). Here is what I wrote then:
Pope Francis is referring to those areas that contain people who are social outcasts, on the “margins” of social acceptability, as being “the periphery.” He admonishes us to step outside of our comfort zones (another of Pope Francis’s frequent expressions) and to open our hearts to others, especially those who have been rejected by society.
In the Gospels, Samaritans are clearly “on the periphery” of Jewish society. So are lepers and those caught in sins such as adultery.
As we read in St. Matthew’s Gospel, “While he was at table in his [Levi’s/Matthew’s] house, many tax collectors and sinners came and sat with Jesus and his disciples. The Pharisees saw this and said to his disciples, ‘Why does your teacher eat with tax collectors and sinners?’ He heard this and said, ‘Those who are well do not need a physician, but the sick do. Go and learn the meaning of the words, “I desire mercy, not sacrifice. I did not come to call the righteous but sinners” ’ ” (Mt 9: 10–13).
In other words, the periphery is not confined to geography or social, economic or legal status or to our religious or political points of view. Anyone who is different from us in any way stands outside our comfort zone.
Getting outside ourselves and going to the periphery can mean any effort to reach out to others with compassion and understanding. It does not mean that we abandon our beliefs, principles or our way of life. But it does mean that we open ourselves to those who are different from us and, in so doing, share with them the good news that all are loved by God and redeemed in Christ.
As baptized Catholics, we have an obligation to go to the margins of society (where our sisters and brothers who are poor can be found) and share the good news of our salvation in Jesus Christ. Take poverty, for example. All disciples of Jesus Christ are called to love the poor as he did. All people of faith are invited to see the poor, to allow the word of God to illuminate the reality of poverty, and to respond with transformed hearts.
We must see, and not minimize or deny, the reality of poverty in our midst. We must make judgments, and not allow others to make decisions for us, about systems and policies that keep the poor “in their place.” And we must act, not pass the buck, through our prayer, our advocacy and our generosity. This is what going to the periphery means—here at home and “into the whole world.”
A bishop has specific missionary responsibilities. As noted in the 2023 Synod Synthesis Report (see #b below):
The bishop is, in his Church, the one primarily responsible for proclaiming the Gospel and for the liturgy. He guides the Christian community and promotes pastoral care of those experiencing poverty and defense of the most vulnerable. As the visible principle of unity, he has, in particular, the task of discerning and coordinating the different charisms and ministries sent forth by the Spirit for the proclamation of the Gospel and the common good of the community. This ministry is realized in a synodal manner when governance is accompanied by co-responsibility, preaching by listening to the faithful People of God, and sanctification and celebration of the liturgy by humility and conversion.
Co-responsibility with the people we serve, attentive listening, humility and conversion are all necessary qualities for effective missionary work. Bishops and all who seek to be co-responsible leaders in the Church must accept that we are women and men who have been sent on a mission to the ends of the earth. We must willingly leave behind our comfort zones and seek out the poor and vulnerable, the lost and lonely, wherever they are and whatever their situation in life.
Early in his Pontificate, in his homily at Lampedusa, a large island near Sicily that has witnessed the tragic drowning of hundreds of African refugees attempting to find asylum in Italy, Pope Francis lamented what he called the anesthesia of the heart. “We are a society which has forgotten how to weep, how to experience compassion for [suffering with] others; the globalization of indifference has taken from us the ability to weep!”
As a bishop, I am challenged to make sure that I never allow my own heart to become indifferent to the spiritual, physical, mental or emotional needs of my sisters and brothers here at home or far away on the peripheries. I am also called to remind others that “anesthesia of the heart” is not a Christian virtue and that each of us is responsible for carrying the healing Word of God to all those who suffer in any way.
Please join me in praying for the grace to accept our roles as missionary disciples of Jesus Christ.
Sincerely yours in Christ the Redeemer,
Cardinal Joseph W. Tobin, C.Ss.R.
Archbishop of Newark
A Synodal Church in Mission: Synthesis Report
(A Selection from the 2023 Synod Synthesis Report’s Part II: All Disciples, All Missionaries, #12 The Bishop in Ecclesial Communion Convergences)
a) According to Vatican II, bishops, as successors of the Apostles, are placed at the service of the communion that is realized in the local Church, among the Churches and with the entire Church. The figure of the bishop can, therefore, adequately be understood only in the web of relations that is woven from the portion of the People of God entrusted to him, the presbyterate and the deacons, consecrated persons, and the other bishops, and the Bishop of Rome, and taking account of a constant orientation toward mission.
b) The bishop is, in his Church, the one primarily responsible for proclaiming the Gospel and for the liturgy. He guides the Christian community and promotes pastoral care for those experiencing poverty and the defense of the most vulnerable. As the visible principle of unity, he has, in particular, the task of discerning and coordinating the different charisms and ministries sent forth by the Spirit for the proclamation of the Gospel and the common good of the community. This ministry is realized in a synodal manner when governance is accompanied by co-responsibility, preaching by listening to the faithful People of God, and sanctification and celebration of the liturgy by humility and conversion.
c) The bishop has an indispensable role in vivifying and animating the synodal process in the local Church, promoting the mutuality between “all, some and one.” The “one” Episcopal ministry values the participation of “all” the faithful, through the contribution of “some” who are more directly involved in discernment and decision-making processes. The conviction with which the bishop himself adopts a synodal approach and the style by which he exercises authority will decisively influence how priests and deacons, lay men and women, and those in consecrated life participate in the synodal process. The bishop is called to be an example of synodality for all.
d) In contexts where the Church is perceived as the family of God, the bishop is regarded as a father to all; however, there is a crisis in regard to how his authority is experienced in secularized societies. It is important not to lose sight of the sacramental nature of the Episcopate, lest the figure of the bishop be assimilated into that of a civil authority figure.
e) Expectations of bishops are often very high, and many bishops spoke of feeling overburdened with administrative and legal commitments, which makes it difficult for them to fully realize their mission. The bishop also must come to terms with his own frailty and limitations and sometimes lacks the support he needs, whether human or spiritual. A certain sense of loneliness is not uncommon. That is why it is important, on the one hand, to refocus on elements that are essential to the mission of the bishop and, on the other hand, to cultivate authentic fraternity among bishops themselves and among bishops and their priests. Matters for Consideration
f) On the theological level, the significance of the reciprocal relationship between the bishop and the local Church needs to be significantly deepened. He is called, both to guide his local Church and, at the same time, to recognize and preserve the richness of its history, traditions and charisms.
g) The question of the relationship between the Sacrament of Holy Orders and jurisdiction needs to be studied in greater depth. In dialogue with Lumen Gentium and more recent teachings such as the Apostolic Constitution Praedicate Evangelium, the aim of such a study would be to clarify the theological and canonical criteria underlying the principle of the shared responsibility of the bishop and to determine the scope, forms and implications of co-responsibility.
h) Some bishops express discomfort when they are asked to speak on matters of faith and morals where full agreement within the Episcopate is lacking. Further reflection is needed on the relationship between episcopal collegiality and diversity of theological and pastoral views.
i) Integral to a synodal Church is ensuring a culture of transparency and respect for the procedures established for the protection of minors and vulnerable people. It is necessary to develop further structures dedicated to the prevention of abuse. The sensitive issue of handling abuse places many bishops in the difficult situation of having to reconcile the role of father with that of judge. The appropriateness of assigning the judicial task to another body, to be specified canonically, should be explored.
A Message from Pope Francis: Words of Challenge and Hope
(A selection from the Apostolic Exhortation Evangelii Gaudium (The Joy of the Gospel), Chapter Three, “The Proclamation of the Gospel” )
Personal accompaniment in processes of growth
169. In a culture paradoxically suffering from anonymity and, at the same time, obsessed with the details of other people’s lives—shamelessly given over to morbid curiosity—the Church must look more closely and sympathetically at others whenever necessary. In our world, ordained ministers and other pastoral workers can make present the fragrance of Christ’s closeness and His personal gaze. The Church will have to initiate everyone – priests, religious and, laity – into this “art of accompaniment,” which teaches us to remove our sandals before the sacred ground of the other (cf. Ex 3:5). The pace of this accompaniment must be steady and reassuring, reflecting our closeness and our compassionate gaze which also heals, liberates, and encourages growth in the Christian life.
170. Although it sounds obvious, spiritual accompaniment must lead others ever closer to God, in whom we attain true freedom. Some people think they are free if they can avoid God; they fail to see that they remain existentially orphaned, helpless, and homeless. They cease being pilgrims and become drifters, flitting around themselves and never getting anywhere. To accompany them would be counterproductive if it became a sort of therapy supporting their self-absorption and ceased to be a pilgrimage with Christ to the Father.
171. Today, more than ever, we need men and women who, on the basis of their experience of accompanying others, are familiar with processes that call for prudence, understanding, patience, and docility to the Spirit so that they can protect the sheep from wolves who would scatter the flock. We need to practice the art of listening, which is more than simply hearing. Listening, in communication, is an openness of heart that makes possible that closeness without which genuine spiritual encounter cannot occur. Listening helps us to find the right gesture and word, which shows that we are more than simply bystanders. Only through such respectful and compassionate listening can we enter on the paths of true growth and awaken a yearning for the Christian ideal: the desire to respond fully to God’s love and to bring to fruition what He has sown in our lives. But this always demands the patience of one who knows full well what Saint Thomas Aquinas tells us, that anyone can have grace and charity and yet falter in the exercise of the virtues because of persistent “contrary inclinations.”[133] In other words, the organic unity of the virtues always and necessarily exists in habitu, even though forms of conditioning can hinder the operations of those virtuous habits. Hence, there is a need for “a pedagogy which will introduce people step by step to the full appropriation of the mystery.”[134] Reaching a level of maturity where individuals can make truly free and responsible decisions calls for much time and patience. As Blessed Peter Faber used to say: “Time is God’s messenger.”
172. One who accompanies others has to realize that each person’s situation before God and their life in grace are mysteries which no one can fully know from without. The Gospel tells us to correct others and to help them to grow on the basis of a recognition of the objective evil of their actions (cf. Mt 18:15), but without making judgments about their responsibility and culpability (cf. Mt 7:1; Lk 6:37). Someone good at such accompaniment does not give in to frustrations or fears. He or she invites others to let themselves be healed, to take up their mat, embrace the cross, leave all behind, and go forth ever anew to proclaim the Gospel. Our personal experience of being accompanied and assisted, and of openness to those who accompany us, will teach us to be patient and compassionate with others and to find the right way to gain their trust, their openness, and their readiness to grow.
173. Genuine spiritual accompaniment always begins and flourishes in the context of service to the mission of evangelization. Paul’s relationship with Timothy and Titus provides an example of this accompaniment and formation, which takes place in the midst of apostolic activity. Entrusting them with the mission of remaining in each city to “put in order what remains to be done” (Tit 1:5; cf. 1 Tim 1:3-5), Paul also gives them rules for their personal lives and their pastoral activity. This is clearly distinct from every kind of intrusive accompaniment or isolated self-realization. Missionary disciples accompany missionary disciples.
My Prayer for You
Please join me in praying with Pope Francis:
Virgin of listening and contemplation,
Mother of love, Bride of the eternal wedding feast,
pray for the Church, whose pure icon you are,
that she may never be closed in on herself
or lose her passion for establishing God’s kingdom.
Amen.