Speaking the Truth in Love: Christian Discourse Within the Church

To the Clergy, Religious and Laity of the Church of Pittsburgh

Over the past ten years, I have written a number of articles for the Pittsburgh Catholic on decision-making, the importance of consultation, and how we should structure and conduct our discussions for the benefit of our parishes, schools and other ecclesial institutions. Our diocesan newspaper is a principal instrument of communication for me with you the faithful of this local Church. I shall continue to use it to share my reflections on the faith or other issues.

At a recent meeting of the priest council, it was recommended that I develop the theme of Christian discourse in a fuller and more formal manner and make it the subject of a pastoral letter as I have done in the past on such issues as spiritual revitalization, Catholic schools, respect for life, and preparation for the millennium. Hence, I write to you on a familiar and important issue -- speaking the truth in love: Christian discourse within the Church.

Making decisions is an important part of life; it is something we must do individually and together. It is essential to the life of the Church. How we make decisions and support them says much about who we are and how successfully we live out our Christian commitment which includes our obligation to maintain the unity of the Church.

I appeal to you, brethren, by the name of our Lord Jesus Christ, that all of you agree and that there be no dissensions among you, but that you be united in the same mind and the same judgment (1 Corinthians 1:10).

With this letter I want to reflect on the manner in which we as a diocesan family continue the ministry of Christ on both the parish and diocesan level. We will examine those processes already in place to facilitate discussion and decision making, and review the characteristics of true Christian discourse. As a preface to this reflection, I will touch on two facts: the importance of truth and the trust it generates in sustaining any healthy community but particularly the Church, and the hierarchical nature of the Church.

Called to Community

I therefore, a prisoner of the Lord, beg you to lead a life worthy of the calling to which you have been called, with all lowliness and meekness, with patience, forbearing one another in love, eager to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you were called to the one hope that belongs to your call, one Lord, one faith, one baptism, one God and Father of us all, who is above all and through all and in all" (Ephesians 4:1-6).

One of the most significant awakenings of the human spirit is the realization that we do not live alone. While each of us can claim a unique identity and a personal relationship with God, we are, nonetheless, called to live out our lives in relationship with others. All human community is rooted in this deep stirring of God's created plan within us that brings us into ever-widening circles of relationship: first with our parents, then our family, the Church and finally a variety of community experiences: educational, economic, cultural, social and, of course, political. We are by nature social and tend to come together so that in the various communities of which we are a part we can experience full human development. All of this is part of God's plan initiated in creation and reflected in the natural law that calls us to live in community.

God, first through his covenant with Israel and now in his new covenant with us, elevates human relationships to share in a higher, more noble destiny. We are also members of a community of grace. Jesus Christ calls us to be a people who praise God for the great love shown us in sending his only son so that we might rejoice in a new life in God's own Spirit -- the Holy Spirit. As members of the Church, we are a faith community which comes together with bonds more profound than the natural bonds of our human community. We are made one with each other in the Holy Spirit who forms us into a new people -- God's family. We are a "chosen race, a royal priesthood, a holy nation, God's own people" (1 Peter 2.9). God's gracious outpouring of the Holy Spirit makes us one with Christ and one with each other, rooted in the truth that frees us to walk in the fullness of God's love.

Truth and Trust

Therefore, put away falsehood, let everyone speak the truth with his neighbor, for we are members one of another. Be angry but do not sin; do not let the sun go down on your anger, and give no opportunity to the devil... Let no evil talk come out of your mouths, but only such as is good for edifying, as fits the occasion, that it may impart grace to those who hear (Ephesians 4:25, 26, 29).

No community, human or divine, political or religious, can exist without trust. At the very core of all human relations is the confidence that members speak the truth to each other. The covenant between God and his people also obliges us to a relationship of truth. It is for this reason that God explicitly protected the bonds of community by prohibiting falsehood as a grave attack on the human spirit. "You shall not bear false witness against your neighbor" (Exodus 20:16). To tamper with the truth or, worse yet, to pervert it is to undermine the foundations of human community and to begin to cut the threads that weave us into a coherent human family.

The Catechism of the Catholic Church reminds us that the ten commandments are "a privileged expression of the natural law" (2070). They are also an articulation of our part in the covenant with God that he would be our God and we would be his people (2060). The beautiful relationship with God initiated in creation is elevated to a new level of grace in Christ. Falsehood can have no role in this family of the Lord who himself is "the way, and the truth, and the life" (John 14:6).

Christians must not only speak the truth but must also do so in love (Ephesians 4:15). It is not enough that we know or believe something to be true. We must express that truth in charity, with respect for others so that the bonds between us can be strengthened in building up the Church of Christ.

Shepherds of God's People

The Church is apostolic because... she continues to be taught, sanctified, and guided by the apostles until Christ's return, through their successors in pastoral office: the college of bishops, `assisted by priests, in union with the successor of Peter, the Church's supreme pastor' (Catechism of the Catholic Church, 857).

In establishing his Church, Christ chose apostles whom he charged to lead, to teach and to sanctify his flock entrusted to them. Before his death and resurrection, Jesus promised Peter that he would give him the keys to the kingdom of heaven so that Peter as head of the apostles could exercise the fullness of ecclesial authority. After his resurrection, Jesus conferred upon the apostles, in an outpouring of the Holy Spirit, the power to act in his name and even to forgive sins (John 20:19-23). His charge to Peter continues to echo in the hearts of bishops and priests throughout the centuries: "Feed my sheep" (John 21:15-18).

The bishops as successors to the apostles carry on the work of protecting, caring for, nurturing and building up God's people. In communion with them, priests as co-workers offer their lives, talents and abilities to assist in the same task.

First among these tasks is to teach and pass on the faith. Closely connected with this is the sacramental ministry by which Christ's presence is made real and effective in our lives. There is also the work of administration which builds up the Church and allows it to carry on its ministry of teaching, healing and sanctifying.

The Church's teaching is rooted in the revelation of Christ -- the fullness of God's word to us. This teaching is received generation after generation because the shepherds of the Church under the guidance of the Holy Spirit pass on, apply and help unfold the implications of Christ's word to us in successive generations (John 16:13). The sacramental life of the Church continues by the gracious gift of our Lord who instituted it and continues to work through it. Even the routine administration of the programs and institutions of the Church participates in its spiritual mission. Bishops, priests and deacons are ordained and charged with the service of Christ's Body -- the Church. The sacramental reality of Holy Orders constitutes the hierarchical structure of God's Church.

Community Participation

The hierarchical structure of the Church does not mean that the bishop and priests continue Christ's ministry all alone. In an ever-increasing appreciation of the role of the laity fostered so explicitly by the Second Vatican Council, religious and laity are invited into the work particularly of evangelizing the wider community in which we live. Lay participation in the life of the parish and the diocese, in the liturgy and in the many programs and efforts that reflect the Church's ongoing teaching, healing, and caring ministries is a very real part of Church life today.

Christian Discourse

Every good Christian ought to be more ready to give a favorable interpretation to another's statement than to condemn it. But if he cannot do so, let him ask how the other understands it. And if the latter understands it badly, let the former correct him with love (St. Ignatius of Loyola, Spiritual Exercises, quoted in the Catechism of the Catholic Church, 2478).

We need now to look at how we as Catholics engage in discourse and how we live out our commitment as members of the Church, people of profound respect for the truth and a family of faith committed to expressing our thoughts, opinions, positions -- always in love. We must also consider how one responds to decisions made for the good of the Church with which a person may disagree.

Even while there may be disagreements within the ecclesial community on policies and procedures, there is a presupposition that we are all one in our faith. One of the reasons why we should find it easy as a Church to arrive at consensus is because it is Christ who calls us together in the first place. We are already one in what we believe, in our loyalty to the Church and in our commitment to live by God's commandments.

What We Communicate

If you love me, you will keep my commandments. And I will pray the Father, and he will give you another Counselor, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him; you know him, for he dwells with you, and will be in you (John 14:15-17).

Effective and respectful communication is essential to community life and must be rooted in truth. Lying contradicts what one believes to be truthful and, therefore, is a sin. It destroys human bonds built on trust. "Put on the new nature, created after the likeness of God in true righteousness and holiness" (Ephesians 4:24). Saint Paul writes in his letter to the Ephesians, "Therefore, putting away falsehood, let everyone speak the truth with his neighbor, for we are members one of another" (Ephesians 4:25).

The Catechism of the Catholic Church reminds us that the seriousness of a lie is "measured against the nature of the truth it deforms, the circumstances, the intentions of the one who lies, and the harm suffered by its victims." If a lie in itself is only a venial sin, it can become mortal or deadly to human relationships and the community it effects when it seriously violates the virtues of justice and love (2484).

Free but Respectful

The call to truthfulness is far from being a denial of freedom of speech. Rather it is a God-given obligation to respect the very function of human speech. We are not free to say whatever we want about another but only what is true. To the extent that freedom is improperly used to sever the bonds of trust that bind us together as a people, to that extent it is irresponsible. The eighth commandment obliges us not only to avoid false witness but also to tell the truth. We have an obligation to ascertain that what we say is really the truth.

Someone once described a "gossip" as a person who will never tell a lie if a half-truth will do as much harm. In all situations Christians must not only be sincere in representing themselves, but also trustworthy and honest in their representation of others. Hence, the demand that we serve the truth when we speak of others.

Differing people may bring various points of view to an issue and, therefore, discussion is the forum for collecting information, sharing opinions, weighing opposing positions and then rationally and reasonably coming to some judgment for the common good.

Elements of Civil Discourse

When discussions occur within the secular community, the assumed context is called civil discourse. Within the Church there are additional assumptions including a commitment to the truth, a pervading sense of trust, a faithfulness to the love of Christ, the need to set a good example, and a profound respect for rights and responsibilities.

A Commitment to the Truth
In Jesus Christ, the whole of God's truth has been made manifest. `Full of grace and truth' he came as the `light of the world,' he is the Truth... To follow Jesus is to live in `the Spirit of truth,' whom the Father sends in his name and who leads `into all the truth' (Catechism of the Catholic Church, 2466).

In the Gospel of John, we read that Jesus will send us the Spirit of truth and that he expects his disciples to abide with that Spirit (John 14:16-17). Every generation of disciples stands to be judged in light of that directive of Christ. Even more importantly, every individual Christian is called to live in fidelity to that truth.

To speak the truth requires personal self-discipline and conscious effort. We must search out the facts and avail ourselves of the information necessary to make a judgment based on truth. It is a disservice to the truth when one's opinions, positions or proposals are based on unverified gossip, unsupported rumor or partial information when all the facts are readily available to us. Serious research and study are demanded in serious matters.

Christian discourse should help a person move beyond an emotional response to some issue or occurrence to a more reasoned understanding. As a people of faith, we need to direct our energy to recognizing the truth that should be the basis of our response and that will help move us beyond those powerful feelings or high emotions that might affect our good judgment.

Because we live in a society that sometimes treats lightly the importance of truth, those who engage in Christian discourse need to be keenly aware that simply because something is said in the public media, on the radio or television or printed in a newspaper or magazine, does not necessarily make it true and reliable. To base one's judgment on such sources alone is to enter into the realm of rash judgment and its ruinous effects not only to individuals but also to society itself. If we choose to speak, we ourselves must accept the responsibility to discover the truth.

We are called to a higher level of respect for the truth and for each other than is often witnessed on some radio and television talk shows. The intensity of one's opinion is not the same as the truth. Speaking out of anger does not justify falsehood. Frustration or disappointment does not condone a lack of charity. The Catechism of the Catholic Church reminds us, "Respect for the reputation of persons forbids every attitude and word likely to cause them unjust injury" and calls "rash judgment," "detraction" and "calumny" offenses against truth (2477).

At the heart of who we are as Church is Christ's call to love one another. Whatever diminishes love diminishes the Church. A measure of our love for God and for each other is how well we deal with frustration and disappointment. Both are a normal and frequent part of life. They need not lead to anger, rash judgment or their public expression but rather to tolerance, trust and patience after the example of Christ. Love calls us to a higher standard as a part of God's family.

A Pervading Sense of Trust
So then you are no longer strangers and sojourners, but you are fellow citizens with the saints and members of the household of God, built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure is joined together and grows into a holy temple in the Lord; in whom you also are built into it for a dwelling place of God in the Spirit (Ephesians 2:19-22).

When we listen to strangers speak, we may not know their motives and, therefore, may hear their words with suspicion. We often hear ideas new to us warily and perhaps with concern. Yet how differently we listen when we hear the words of family or trusted friends. We know of their concern for us and, therefore, listen with interest and not suspicion. The words matter less than the trust we place in the person speaking them.

What, then, of those engaged in Christian discourse? Fundamental to our faith is our common baptism and the relationships which it establishes. We are not strangers but brothers and sisters in Christ. We must speak of and to each other as members of the same family. It is within the context of trust that we speak the truth in love. It is impossible for the Church on the universal, diocesan or parish level to conduct constructive conversation without the basic assumption of the good will of all involved. To enter a dialogue convinced that the others engaged in the effort are dishonest, deceitful or intent on harming us negates the possibility of a wholesome outcome.

Successful dialogue begins with trust. Mutual trust assures the participants that the welfare of each is an important part of the discussion. Without trust, suspicion grows, people begin to look for personal agendas, and every word is scrutinized for hidden messages. With trust, our discourse can proceed with fairness and openness free of pre-judgment or bias. Without trust, the discourse will always remain weakened and its positive results will be jeopardized.

Faithfulness to the Love of Christ
Love is at the heart of the Christian community. Before Jesus left this earth, one of the things he asked of his disciples is that we “love one another” (John 15:12). The context of love definitively marks Christian discourse.

We are told to look for the fruits of the Spirit if we hope to know that God is present (Galatians 5:22-26). The same can be said of the truth. We need to look at how a position is presented to determine if it truly represents a worthy contribution to Christian discourse. Shouting, name calling, groundless accusations and gratuitous insults are not signs of a dialogue blessed by God and committed to the truth. "Letters to the editor" at times betray bitterness, anger and hostility as well as false information. Surely our faithfulness to the love of Christ calls us to a higher level of discourse.

Saint Paul challenges us to speak in love: "Love is patient and kind; love is not jealous or boastful; it is not arrogant or rude. Love does not insist on its own way; it is not irritable or resentful; it does not rejoice at worry, but rejoices in the right. Love bears all things, believes all things, hopes all things, endures all things. Love never ends." (1 Corinthians 13:4-8).

What discourse would not be immeasurably enhanced by the presence of love that is required of those who speak as disciples of Christ? If we are truly to say we love one another, should not our discourse bear the marks of that love?

The Need to Set A Good Example
Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and the measure you give will be the measure you get. Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye? (Matthew 7:1-3).

Jesus calls us to be disciples who are aptly described as the light of the world, as a city set upon a hill (Matthew 5:14-16). If we, the Church of Christ, are to be that light, it must be seen in the way we conduct our discourse. Our daily living of the Gospel of Christ is the way in which the world will perceive the message given by the Savior.

The way we engage in discourse is not tangential but essential to how the world finds Jesus in us. Who would be drawn to a community whose discourse is filled with rancor, mistrust and hatred? We cannot highlight evangelization and then destroy its fondest hopes by the way we talk with or about one another.

How often we hear the "free speech" first amendment cited and how rarely we hear the "true speech" eighth commandment mentioned. As Christians, we have both the opportunity and the responsibility to remind ourselves and our neighbors that not everything that is legal is therefore moral. Not everything protected by the first amendment is allowed by the eighth commandment. Not everything that appears in print or on television is necessarily true.

Profound Respect For Rights and Responsibilities
Each of us is a temple of the Holy Spirit. Our baptism in Christ creates among us the bonds of a new, spiritual family life. Within this family, each person must insure that the dialogue proceeds in a manner which not only achieves the ends desired but also recognizes everyone's rights. It would be a true tragedy to accept as a principle of discourse that the end justifies the means so that "winning" would validate any destructive behavior or speech. While each person engaged in discourse is understandably concerned about his or her point of view, the rights of others cannot be forgotten. At no time is violence, physical force or inciting to violence an acceptable component of Christian discourse.

Every participant in the discourse should feel safe to express opinions without recrimination or physical harm. Everyone involved has a right to a good name and reputation when the discourse is concluded. When the truth is not spoken in its entirety or when love does not frame the discourse, the rights of all are abridged.

The Truth is Great and Will Prevail
Basic to Christian discourse is the belief that the truth itself is strong enough to win the day. It rejects the maxim, "the one who yells the loudest wins." All have a right to voice their opinion but it is the truth that should direct the discussion and prevail. In practical judgments, decisions must be based on reason and facts. It is simply impossible to sustain and justify decisions based solely on emotion. Nor is it right for the Church to make a decision based on outside pressures, particularly through the media, brought to bear by an interested party in the discussion.

I know from personal experience how difficult it is before a television camera to capture in a few words the fullness of an issue or the complete story. Television sound bites of a few seconds make the task nearly impossible. When they are used to caricature others or their positions, neither fairness nor truth is served.

The purpose of the various institutions and processes that the Church uses to facilitate discussion is precisely to permit everyone a fair hearing and an opportunity for all sides of the issue to be aired, hopefully, in a complete and considerate manner. Out of such sometimes long, often involved and intricate, and hopefully rational discourse will come a good solution.

Varieties of Discourse

The conduct of Christian discourse occurs on many levels. At each the assumptions made above must be operative in order for the discourse to be authentically Christian.

Informal
Most discourse is informal and occurs among people spontaneously. This is the conversation that we have each day among relatives, friends, neighbors, co-workers and fellow parishioners. How does that dialogue occur?

There is a plaque found in many Catholic homes, often in kitchens. It reminds all who see it that “Christ is the unseen guest at our table and the silent listener in every conversation.” The innate truth contained on that plaque forms the context of our informal dialogue. Christ’s presence should frame every conversation.

We all know the tragic results of gossip against which there is little or no defense. It is like an insidious infection which spreads sickness throughout the body. Gossip's untruths go unchallenged because the persons who are the object of the discussion are usually not present to defend themselves, their views or actions. Such discourse is, therefore, easy to engage in because those participating in it may say anything they want, not limited by truth, civility or love. It should, however, have no place within the Christian community for it produces not good but evil from which we all recover only painfully and at a great price.

Parochial
Parishes are the fundamental manifestation of the diocesan Church which is the local Church in communion with the universal Church. Within parishes, certain structures are established for the conduct of discourse among the faithful and with their pastors. Chief among these is the parish pastoral council.

This consultative body is the pastor’s chief counsel. Within its meetings, pastoral planning and coordination take place. It is here as well that the faithful make known their concerns. With the assistance of this council, the pastor and pastoral staff chart the course of the parish’s life and activity.

A parish finance council is required by the universal law of the Church. These parishioners assist the pastor in his role as the steward of the generosity of the faithful. With the assistance of the finance council, the pastor forms budgets and continually monitors the best use of the parish’s resources.

Standing or ad hoc committees are formed to assist the pastoral council or the pastor and pastoral staff with specific aspects of parish life. In a similar way, special task forces may also be formed by the pastor to meet specific needs or to address specific questions given them.

Periodically or for special reasons, parishes may also convene “town hall” meetings. At these gatherings, parishioners are invited to share their questions or concerns regarding the life and ministry of the parish.

In addition, various aspects of the ministry of the parish (for example, the parochial school or the religious education program) may also have advisory boards which assist in conducting the diverse aspects of the parish’s programs or ministry.

In all of these consultative bodies, the faithful have an opportunity to speak to specific or general issues related to the life of their parish. The effectiveness of each of these bodies, however, depends upon the conduct of all involved. If the assumptions given above are present, the discourse enables parishioners to know their concerns are heard and helps the pastoral leadership to proceed in planning and organizing the efforts of the parish. Without fidelity to the principles of Christian discourse, real progress is impeded and all members of the parish (and the wider Church) suffer.

Diocesan
Chief among the diocesan consultative bodies is the priest council. This body of priests (with both elected and appointed members) meets monthly to offer advice on various topics of importance to the ministry of the diocese. With the assistance of its executive committee, agendas are set and free discussion is encouraged. Since priests are co-workers with me in the ministry of this local Church, I rely upon the priest council for its expertise and pastoral wisdom.

In addition, a diocesan pastoral council exists for the welfare of the diocese. This consultative body is made up of members of the clergy, religious and laity. Their periodic meetings provide me with a sense of the thinking of the people of the diocese on various topics and issues.

There is also a diocesan finance council which functions in many ways similar to those existing in parishes. While informing this consultative body of the financial administration of the diocese, the bishop must also hear their advice on certain questions involving the disposition of property or the expenditure of funds. Here a special expertise is made available to the service of the whole diocesan Church.

Elected by the priests of the diocese is a priest personnel board which advises the bishop regarding the assignment and transfer of clergy. Selected according to age groups by their peers, these priests meet regularly with me to offer their counsel.

The diocesan bishop also has for his assistance various advisory bodies from his administrative staff and from the corporations associated with the diocese.

I mention all of these parochial and diocesan bodies to illustrate the breadth of consultation which occurs within this local Church. In the context of Christian discourse, respecting the rights and encouraging the responsibilities of all, we move forward on our pilgrimage listening to our Savior, to the universal Church of which we are a part, and to one another.

Due Process

To foster fairness and justice an office for administrative procedures (due process) exists which affords the faithful of the diocese every opportunity to assure that the rights given them in universal law or diocesan statue are protected. Issues brought to this office are addressed in a variety of ways including reconciliation, arbitration or judgment.

Outcome of Discourse

"The bishops, as vicars and legates of Christ, govern the particular Churches assigned to them by their counsels, exhortations, and example, but over and above that also by the authority and sacred power" which indeed they ought to exercise so as to edify, in the spirit of service which is that of their Master (Catechism of the Catholic Church, 894).

In the life of the Church, as with all communities, decisions need to be made. On such occasions, it is the responsibility of the pastors of the Church to make the most conscientious decisions.

Resolution to those in secular society often means "winning." This is not the case within Christian discourse. We are not in the mode of personally winning or losing. We must all be concerned that it is the Church of Christ that benefits. We have before us the challenge and focus of what is best for the Church, the People of God.

This larger picture of a common good forms the outcome of our discourse. It directs us toward consensus rather than “majority rules” or “the loudest wins.” This greater vision demands that we ask ourselves and all those within the discourse to seek what is best for God's Church.

For many in our day, immediate gratification is a primary concern. Within the context of Christian discourse, however, we need to look to the larger picture and consider what is best not only for the present moment but also for the future, not only for the small group but also for the whole.

The paschal mystery of Christ speaks of dying and rising. At times, in Christian discourse, our own agendas must die so that the good of the whole might rise. Sometimes our own prized solutions must give way to what becomes apparent as the greater good for all.

We do not, however, walk away as losers but as victors in Christ. The outcome has enabled us to triumph over a narrow vision for the sake of what is best for all -- over our own wills and our own ways to those of Christ.

Prayer

For where two or three are gathered in my name, there am I in the midst of them (Matthew 18:20).

All meetings, particularly those that are a part of the decision-making process, should begin and conclude with prayer and, if necessary, should pause to call upon Christ's love, peace and truth. This long-standing Catholic practice reminds us that we gather as a faith community and are, therefore, called to a standard that reflects our commitment to love one another and to speak with each other in a way that manifests our conviction in the abiding presence of Christ.

Reconciliation

If you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift (Matthew 5:23-24).

If, unfortunately, harsh words are spoken or anger momentarily gets the upper hand or if after a decision has been reached disappointment or frustration evoke acts of hostility or anger, reconciliation is needed.

Reconciliation is the Christian response to disagreement and anger. Not only does it work, it is also essential to the life of the believer. Jesus challenges us to empty our hearts as soon as possible of anything that would separate us from the love of God. Saint Paul calls us to put on the same attitude, the same mind that was in Christ Jesus (Philippians 2:5).

The Catechism of the Catholic Church reminds us that "Every offense committed against justice and truth entails the duty of reparation, even if its author has been forgiven. ...If someone who has suffered harm cannot be directly compensated, he must be given moral satisfaction in the name of charity. This duty of reparation also concerns offenses against another's reputation. This reparation, moral and sometimes material, must be evaluated in terms of the extent of the damage inflicted. It obliges in conscience" (2487).

Years ago the line "Love means not ever having to say you're sorry" enjoyed a short-lived popularity. It represents the exact opposite of what Jesus asks of us. We are expected to recognize our faults, which we all have, and apologize for the wrong we have said or done. The penitential rite at Mass reminds us daily of our need to confess to almighty God and to our brothers and sisters that we have sinned through our own fault, in thoughts, words and deeds in what we have done and what we have failed to do. Love is knowing how to say we are sorry.

There is something refreshing and healthy about being able to put behind us any disagreement that has engendered anger or bitterness especially violent actions that can harm a community. When there are lapses and failures, the Church in the name of Christ calls us to reconciliation.

Conclusion

As Catholics, we know that we work together in a very special way. We seek the common good through consensus. We invite Jesus to walk with us in our discussions and we pray that God's Holy Spirit will enlighten our minds with God's wisdom and enliven our hearts with God's love. We accept decisions for the good of the whole Church, even if at times individuals are saddened by these very difficult choices. We know that ultimately all of us together, priests, parishioners, bishop and religious, share the goal of helping to manifest more clearly in this world God's kingdom manifest first in our hearts and then in our community. Families come together and grow strong when they share sacrifices and even disappointments and when they help each other face reality and the future -- together. We as God's family are committed to do the same.

We in this diocese have many reasons to rejoice. The faith of this Church is strong. Its unity bears testimony to our ability to make difficult but necessary decisions and, above all, to our commitment to work quietly, calmly, peacefully and lovingly together.

In sharing these reflections I also want to thank the priests, religious and laity who are engaged in the work of this diocesan Church in an exemplary and faith-filled way. The best teaching we can provide both within the Church and to the wider community is our continued commitment to and example of how we participate in Christian discourse -- how we speak the truth in love.

May God continue to bless all of the efforts of this holy Church as we attempt to live out our commitment to Christ and to manifest in our part of the world the coming of the kingdom of God.

Asking the intercession of Mary, Mother of the Church, and invoking God's blessings, I am

Faithfully in Christ,

Donald W. Wuerl
Bishop of Pittsburgh
September 14, 1997
The Exaltation of the Holy Cross