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The Holy See The Holy See POST-SYNODAL APOSTOLIC EXHORTATION PASTORES GREGIS OF HIS HOLINESS POPE JOHN PAUL II ON THE BISHOP, SERVANT OF THE GOSPEL OF JESUS CHRIST FOR THE HOPE OF THE WORLD INTRODUCTION 1. The shepherds of the Lord's flock know that they can count on a special divine grace as they carry out their ministry as Bishops. In the Roman Pontifical, during the solemn prayer of episcopal ordination, the principal ordaining Bishop, after invoking the outpouring of the Holy Spirit who leads and guides, repeats a phrase already found in the ancient text of the Apostolic Tradition: “Grant, O Father, knower of all hearts, that this your servant, whom you have chosen for the office of Bishop, may shepherd your holy flock. May he fulfil before you without reproach the ministry of the High Priesthood.”.1 In this way there continues to be carried out the will of the Lord Jesus Christ, the eternal Shepherd, who sent the Apostles even as he himself was sent by the Father (cf. Jn 20:21), and who wishes that their successors, the Bishops, should remain shepherds in his Church until the end of time.2 The image of the Good Shepherd, so dear also to ancient Christian iconography, was very much present to the Bishops from throughout the world who gathered from 30 September to 27 October 2001 for the Tenth Ordinary General Assembly of the Synod of Bishops. At the tomb of the Apostle Peter, they joined me in reflecting on the figure of The Bishop, Servant of the Gospel of Jesus Christ for the Hope of the World. We were all agreed that the figure of Jesus the Good Shepherd represents the primary image to which we must constantly refer. No one, in fact, can be considered a pastor worthy of the name, nisi per caritate efficiatur unum cum Christo.3 This is the 2 fundamental reason why ''the ideal figure of the Bishop, on which the Church continues to count, is that of the pastor who, configured to Christ by his holiness of life, expends himself generously for the Church entrusted to him, while at the same time bearing in his heart a concern for all the Churches throughout the world (cf. 2 Cor 11:28)''.4 The Tenth Assembly of the Synod of Bishops 2. We give thanks to the Lord, then, for having granted us the gift of celebrating once more an assembly of the Synod of Bishops and thus having a truly profound experience of being Church. Held in the wake of the Great Jubilee of the Year 2000, at the beginning of the third Christian millennium, the Tenth Ordinary General Assembly of the Synod of Bishops followed a long series of assemblies: both the Special Assemblies, all of which were marked by a concern for evangelization on the different continents – from Africa to America, Asia, Oceania and Europe; and the Ordinary Assemblies, the last of which were devoted to a reflection on the rich treasure which the Church possesses in the variety of vocations raised up by the Holy Spirit among the People of God. In this context, the attention devoted to the specific ministry of Bishops completed the picture of that ecclesiology of communion and mission which must always be our fundamental point of reference. Consequently, the work of the Synod made constant reference to the teaching of the Second Vatican Council on the episcopate and the ministry of Bishops, especially as set forth in the third chapter of the Dogmatic Constitution on the Church Lumen Gentium and in the Decree on the Pastoral Office of Bishops Christus Dominus. Of this luminous teaching, which repeats and develops traditional theological and juridical themes, my predecessor of venerable memory Pope Paul VI, could rightly say: ''It seems to us that episcopal authority emerges from the Council vindicated in its divine institution, confirmed in its irreplaceable function, renewed in its pastoral powers of teaching, sanctifying and governing, honoured in its extension to the universal Church by way of collegial communion, more clearly identified in its hierarchical aspect, strengthened in shared and fraternal responsibility with other Bishops for the universal and particular needs of the Church, and more strongly associated in a spirit of hierarchical union and joint cooperation with the head of the Church, the constitutive centre of the College of Bishops''.5 At the same time, in keeping with the designated topic of the Synod, the Fathers reviewed their ministry in the light of the theological virtue of hope. This approach immediately appeared as especially pertinent to the mission of the pastor who, in the Church, is first and foremost to bear witness to the Paschal and eschatological mystery. A hope founded on Christ 3. It is in fact the task of every Bishop to proclaim hope to the world, hope based on the proclamation of the Gospel of Jesus Christ: a hope ''which not only concerns penultimate matters 3 but also and above all that eschatological hope which awaits the riches of the glory of God (cf. Eph 1:18), which surpasses anything that the human heart has ever conceived (cf. 1 Cor 2:9), and to which the sufferings of the present cannot be compared (cf. Rom 8:18)''.6 A stance of theological hope, together with faith and love, must completely shape the Bishop's pastoral ministry. The Bishop is called in a particular way to be a prophet, witness and servant of hope. He has the duty of instilling confidence and proclaiming before all people the basis of Christian hope (cf. 1 Pet 3:15). The Bishop is the prophet, witness and servant of this hope, especially where a culture of ''the here and now'' leaves no room for openness to transcendence. Where hope is absent, faith itself is called into question. Love too is weakened by the loss of this virtue. Especially in times of growing unbelief and indifference, hope is a stalwart support for faith and an effective incentive for love. It draws its strength from the certainty of God's desire for the salvation of all people (cf. 1 Tim 2:4) and from the constant presence of the Lord Jesus, the Emmanuel who remains with us always, until the end of the world (cf. Mt 28:20). Only by the light and consolation born of the Gospel can a Bishop succeed in keeping his own hope alive (cf. Rom 15:4) and in nourishing the hope of those entrusted to his pastoral care. He must therefore model himself on the Virgin Mary, the Mother of Hope, who believed in the fulfilment of the Lord's words (cf. Lk 1:45). Relying on the word of God and holding firmly to hope, which like a sure and steadfast anchor reaches to the heavens (cf. Heb 6:18-20), the Bishop stands in the midst of the Church as a vigilant sentinel, a courageous prophet, a credible witness and a faithful servant of Christ, ''our hope of glory'' (cf. Col 1:27), thanks to whom ''death shall be no more, neither shall there be mourning, nor crying nor pain any more'' (cf. Rev 21:4). Hope, when hopes are dashed 4. Everyone will remember that the sessions of the Synod of Bishops took place at a dramatic time. The terrible events of 11 September 2001 were intensely felt by the Synod Fathers, with the dreadful fate of countless innocent victims and for the appearance in our world of grave new situations of uncertainty and fear, both for human civilization and the peaceful coexistence of nations. A new spectre of war and death appeared, which, when added to the already existing situations of conflict, made all the more evident the need to implore the Prince of Peace that human hearts might open once more to reconciliation, solidarity and peace.7 Together with its prayers, the Synodal assembly spoke out in condemnation of all forms of violence and identified their ultimate source in human sin. Acknowledging the failure of human hopes based on materialist, immanentist and market ideologies which claim to measure everything in terms of efficiency, relationships of power and market forces, the Synod Fathers reaffirmed their conviction that only the light of the Risen One and the guidance of the Holy Spirit can enable people to base their expectations on the hope that does not disappoint. Thus, they proclaimed: ''We should not allow ourselves to be intimidated by those doctrines which deny the existence of 4 the living God and which strive, more or less openly, to undermine, parody or deride Christian hope. In the joy of the Spirit we profess: 'Christ is truly risen!' In his glorified humanity he has opened up the prospect of eternal life for all those who accept the grace of conversion''.8 The certainty of this profession of faith must be such that it daily strengthens a Bishop's hope and makes him increasingly confident of the unfailing power of God's merciful goodness to open up paths of salvation and propose them to the freedom of each person. Hope encourages a Bishop to discern, wherever he exercises his ministry, the signs of life which are able to uproot the seeds of destruction and death. Hope sustains him as he transforms conflicts themselves into an opportunity for growth and for reconciliation. Hope in Jesus the Good Shepherd will fill his heart with compassion, prompting him to draw near to the pain of every suffering man and woman and to soothe their wounds, ever confident that every lost sheep will be found. The Bishop will thus be an ever more luminous sign of Christ, the Shepherd and Spouse of the Church.
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