Pope John Paul II, Apostolic Letter Novo Millennio Ineunte (“At the Beginning of the New Millennium”), January 6, 2001.
Accessed online on September 11, 2007 from the official Vatican website.
“I am with you always, to the close of the age” (Mt 28:20). This assurance, dear brothers and sisters, has accompanied the Church for two thousand years, and has now been renewed in our hearts by the celebration of the Jubilee. From it we must gain new impetus in Christian living, making it the force which inspires our journey of faith. Conscious of the Risen Lord’s presence among us, we ask ourselves today the same question put to Peter in Jerusalem immediately after his Pentecost speech: “What must we do?” (Acts 2:37).
We put the question with trusting optimism, but without underestimating the problems we face. We are certainly not seduced by the naive expectation that, faced with the great challenges of our time, we shall find some magic formula. No, we shall not be saved by a formula but by a Person, and the assurance which he gives us: I am with you!
It is not therefore a matter of inventing a “new programme”. The programme already exists: it is the plan found in the Gospel and in the living Tradition, it is the same as ever. Ultimately, it has its centre in Christ himself, who is to be known, loved and imitated, so that in him we may live the life of the Trinity, and with him transform history until its fulfilment in the heavenly Jerusalem. This is a programme which does not change with shifts of times and cultures, even though it takes account of time and culture for the sake of true dialogue and effective communication. This programme for all times is our programme for the Third Millennium.
But it must be translated into pastoral initiatives adapted to the circumstances of each community. The Jubilee has given us the extraordinary opportunity to travel together for a number of years on a journey common to the whole Church, a catechetical journey on the theme of the Trinity, accompanied by precise pastoral undertakings designed to ensure that the Jubilee would be a fruitful event. I am grateful for the sincere and widespread acceptance of what I proposed in my Apostolic Letter Tertio Millennio Adveniente. But now it is no longer an immediate goal that we face, but the larger and more demanding challenge of normal pastoral activity. With its universal and indispensable provisions, the programme of the Gospel must continue to take root, as it has always done, in the life of the Church everywhere. It is in the local churches that the specific features of a detailed pastoral plan can be identified — goals and methods, formation and enrichment of the people involved, the search for the necessary resources — which will enable the proclamation of Christ to reach people, mould communities, and have a deep and incisive influence in bringing Gospel values to bear in society and culture.
I therefore earnestly exhort the Pastors of the particular Churches, with the help of all sectors of God’s People, confidently to plan the stages of the journey ahead, harmonizing the choices of each diocesan community with those of neighbouring Churches and of the universal Church.
This harmonization will certainly be facilitated by the collegial work which Bishops now regularly undertake in Episcopal Conferences and Synods. Was this not the point of the continental Assemblies of the Synod of Bishops which prepared for the Jubilee, and which forged important directives for the present-day proclamation of the Gospel in so many different settings and cultures? This rich legacy of reflection must not be allowed to disappear, but must be implemented in practical ways.
What awaits us therefore is an exciting work of pastoral revitalization — a work involving all of us. As guidance and encouragement to everyone, I wish to indicate certain pastoral priorities which the experience of the Great Jubilee has, in my view, brought to light.
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Communion must be cultivated and extended day by day and at every level in the structures of each Church’s life. There, relations between Bishops, priests and deacons, between Pastors and the entire People of God, between clergy and Religious, between associations and ecclesial movements must all be clearly characterized by communion. To this end, the structures of participation envisaged by Canon Law, such as the Council of Priests and the Pastoral Council, must be ever more highly valued. These of course are not governed by the rules of parliamentary democracy, because they are consultative rather than deliberative;29 yet this does not mean that they are less meaningful and relevant. The theology and spirituality of communion encourage a fruitful dialogue between Pastors and faithful: on the one hand uniting them a priori in all that is essential, and on the other leading them to pondered agreement in matters open to discussion.
To this end, we need to make our own the ancient pastoral wisdom which, without prejudice to their authority, encouraged Pastors to listen more widely to the entire People of God. Significant is Saint Benedict’s reminder to the Abbot of a monastery, inviting him to consult even the youngest members of the community: “By the Lord’s inspiration, it is often a younger person who knows what is best”.30 And Saint Paulinus of Nola urges: “Let us listen to what all the faithful say, because in every one of them the Spirit of God breathes”.31
While the wisdom of the law, by providing precise rules for participation, attests to the hierarchical structure of the Church and averts any temptation to arbitrariness or unjustified claims, the spirituality of communion, by prompting a trust and openness wholly in accord with the dignity and responsibility of every member of the People of God, supplies institutional reality with a soul.
(29) Cf. Congregation for the clergy et al., Instruction on Certain Questions regarding the Collaboration of the Non-ordained Faithful in the Sacred Ministry of Priests Ecclesiae de Mysterio (15 August 1997): AAS 89 (1997), 852-877, especially Article 5: “The Structures of Collaboration in the Particular Church”.
(30) Regula, III, 3: “Ideo autem omnes ad consilium vocari diximus, quia saepe iuniori Dominus revelat quod melius est”.
(31) “De omnium fidelium ore pendeamus, quia in omnem fidelem Spiritus Dei spirat”: Epistola 23, 36 to Sulpicius Severus: CSEL 29, 193.