In my column last week, after reviewing some issues from the consultation process that is presently ongoing in the Archdiocese, I offered some observations on the zealous decision of the presbyterate to celebrate Mass in all the worshipping communities of the archdiocese at least twice each month and I began to examine the theological meaning of  “a culture of dialogue and solidarity”.

In last week’s column, due to the restrictions of space, I was only able to deal with the first element of a culture of dialogue and solidarity – the issue of dialogue.  This week I want to move on to solidarity.

While there is no doubt that the concept of dialogue was a priority in the teachings of Pope Paul VI, it can be stated with even greater emphasis that the concept of solidarity was a major priority in the teachings of Pope John Paul II.

The concept of solidarity

The concept of solidarity developed in clarity and broadness of application in the context of the social encyclicals of the Church. Originally called friendship by Pope Leo XIII, social charity by Pope Pius XI and a civilization of love by Pope Paul VI, it became a principle for community formation in Pope John Paul II. 

Pope John Paul II’s teaching on solidarity was found not only in his social encyclicals, but also in the Post-Synodal Exhortation Ecclesia in America and his Encyclical on the Eucharist.  

Pope John Paul II referred to solidarity as a virtue and defined it as “a firm and persevering determination to commit oneself to the common good.” Solidarity, he taught, must be practiced on all levels: between individuals, classes, communities and nations.

In Ecclesia in America, the Holy Father expanded the concept even more. He said solidarity must also exist and function among the particular Churches (dioceses) of the Church Universal. 

The theology of solidarity

We know from faith that the human solidarity originally intended by God, the Creator, was destroyed by sin. In Christ, the human community along with all creation has been formed into a new creation.

 In Christ, we learned that the Triune God has chosen to identify with the weakest members of humanity. Our faith tells us that the mystery of the Mystical Body of Christ not only alerts us to our mutual interdependence as members of that body, it also teaches that everyone – no exceptions – is graced by God’s compassionate love.

 The importance of the theology of solidarity becomes obvious when we look at the terrible condition of the world in which we now live.
The doctrinal theology of solidarity has ethical implications. There is an obligation to use the possibilities of modern communication to work toward mutual understanding on all levels of the human family.

The universality of solidarity requires that we address together the issues of human rights in the context of justice e.g. poverty alleviation, health care, housing, the reduction of human suffering, the environment, security issues and international peace. These are just some examples of ethical responsibilities flowing from solidarity.

The challenge of solidarity

There is a distinction in the Church between the so called established dioceses that have within themselves the resources they need to function and missionary dioceses that to varying degrees require assistance in some form.

Historically, the established dioceses have made significant efforts to be generous in sharing personnel and financial resources with the missionary dioceses. That tradition continues to this day.

In Ecclesia in America, Pope John Paul II called the Bishops of the Americas to go beyond the tradition of sharing resources. He called for a new level of solidarity and communion. In his Encyclical on the Eucharist, he taught that the Eucharist creates communion and fosters communion.

He stressed that solidarity is the fruit of communion. He called for a solidarity and communion that transcends individual dioceses and individual Conferences of Bishops. He called for gatherings and personal interaction among representatives of Churches not only to address important issues but to become an image of practical solidarity.

The international meeting of Bishops in Brazil later this year, in which Pope Benedict XVI will participate, is an example of what Pope John Paul II requested. In this setting, people are together, able to understand each other and issues better and become personally involved in pastoral planning and pastoral programming.

Solidarity in the archdiocese

The archdiocese has responded very well to my call for dialogue and reflective planning since 2001. Historically, the parishes of the diocese more blessed than others have been very generous in sharing resources with parishes that lack resources. I call the archdiocese to build on those two positive responses.

Similar to Pope John Paul II’s call for a level of solidarity and communion that transcends individual dioceses and Conferences of Bishops, I call on the Archdiocese of Port of Spain to respond to the same challenge.

I ask the entire People of God of the archdiocese to commit themselves to a level of solidarity and communion that transcends individual parishes and vicariates and motivates people to gather willingly for dialogue and planning, to become personally involved in addressing challenges and building the future.

A response to the call will bring Tobago closer to Cedros and Diego Martin closer to Moruga.

It will help individual people and individual parishes develop the spirituality of communion and solidarity which will enable them to care about each other in truth and to develop a sense of responsibility for the entire Archdiocese.

Conclusion

Dialogue and solidarity are essential elements in our planning process as an archdiocese to respond to challenges and to build the future. We must freely choose to follow the insights of Pope Paul VI on dialogue (last week’s column) and the insights of Pope John Paul II on solidarity.

Without a deep personal and communal commitment to dialogue and solidarity there will be little conversion, renewal and pastoral energy in the archdiocese.

It is my hope that the columns on dialogue and solidarity will help us with ongoing consultation and decision-making and also help prepare the archdiocese for Synod 2008.