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INSTRUMENTUM
LABORIS INDEXPART I - WALKING THE WAY OF JESUS
CHRIST PART II - TELLING
THE TRUTH OF JESUS CHRIST PART III - LIVING THE LIFE OF JESUS
CHRIST JESUS CHRIST AND THE PEOPLES OF OCEANIA:WALKING HIS WAY, TELLING HIS TRUTH ANDLIVING HIS LIFEPREFACE
The Special Assembly of the Synod of Bishops for Oceania, convoked in the Apostolic Letter Tertio millennio adveniente (n. 38), appears in a series of continental synodal assemblies called in light of the celebration of the Great Jubilee of the Year 2000. The first such assembly was held for the African continent in 1994. The Special Assembly for America concluded in December, 1997 and that for Asia in the Spring of 1998. The remaining Special Assembly for Europe is to be celebrated in the latter part of 1999, at the close of the Second Millennium. The Special Assembly for Oceania is to take place 22 November - 12 December 1998, culminating a period of preparation characterised by some significant moments, i.e., the consultation for arriving at a synod topic, followed by the Holy Father's approval of its formulation and the publication of the Lineamenta with its series of questions, sent to the interested parties, including all the active bishops in Oceania (25 May 1997). The publication of the present "working document" or Instrumentum laboris, taking into account the responses to the initial document, constitutes the final phase in the preparatory process for the synod. From all accounts, the announcement of the celebration of the Special Assembly for Oceania generated great interest among the particular Churches of the region as well as in the Universal Church. This is seen in the many responses and observations to the Lineamenta which arrived at the General Secretariat. Many particular Churches took full advantage of the preparatory period and the Lineamenta document to devote time and prayer to a common reflection on various aspects of the synod topic, thereby ensuring the rich content of the Instrumentum laboris. During the Third Meeting of the Pre-Synodal Council, held in Rome, 10 - 12 March 1998, the Pre-Synodal Council, in possession of all the material submitted to the General Secretariat from the preparatory stage, proceeded, with the help of experts from Oceania, to propose a final draft of this working document. At this meeting, the members studied the initial draft text, which was composed on the basis of the responses and structured according to the main topics suggested in the questions of the Lineamenta. Finally, the observations of the members of the Pre-Synodal Council at this meeting were incorporated into the various parts of the final text, which was submitted to the Holy Father for his approval. In the work of arriving at a text which reflected the contents of the responses and observations, three aspects were given consideration, all of which are found in some form in the definitive text: 1) shared points of view 2) contrasting aspects and 3) possible oversights in the responses. Moreover, it is worthwhile to state that the document contains not only the above points but also those subjects which, according to the responses, should receive further examination and development. In these cases, even though they may not be given an extensive treatment in the present text, they are mentioned so as to become part of the agenda for treatment in synodal discussion. The Instrumentum laboris, presented in the two official languages of the Special Assembly (English and French), is structured according to the logical progression of ideas in the synod topic: "Jesus Christ and the Peoples of Oceania, Walking His Way, Telling His Truth and Living His Life". Following this plan, the working document is composed of an Introduction and three major sections whose headings are taken from the active elements in the topic. These three sections are further divided into chapters treating related subjects. The document ends with a brief conclusion . The Introduction, referring to the special assembly as an important and timely event for the Church as well as for the region of Oceania, gives various descriptive elements of the Church in the region from both the present and past. Part I, entitled Walking the Way of Jesus Christ, has three separate chapters, each dealing with an aspect of evangelisation in the region: missionary consciousness and activity, the Gospel and the many cultures in Oceania and the various phenomena of colonisation, migration and tourism. Part II, Telling the Truth of Jesus Christ, has six chapters of varying length which treat the content of evangelisation, the means and ways in which the Church in Oceania is pursuing her task in this field, and a variety of possible pastoral approaches in the future. Part III, Living the Life of Jesus Christ, including five chapters, discusses the concept of communion in the Church and its implications in Church and society, for the individual and the community. This section also considers the variety of persons who are called to become active participants in communion, and looks at the environments where communion is to be nourished and developed. The document's Conclusion is a dedication and prayer to the Virgin Mary as Queen of Peace and Help of Christians. The information contained in the Instrumentum laboris, resulting from the responses sent to the General Secretariat, is now being returned to the bishops of Oceania who are to participate at the Special Assembly, for their immediate personal preparation, which includes choosing particular points for their intervention during the synod. As it pleases the Holy Father to release this document for publication, the bishops may also wish to use it for the further animation of their particular Churches and the participation of the entire faithful in the synod process. By its very nature, the Instrumentum laboris is a document of preparation. It should not be seen in any way as anticipating the conclusions of the synodal assembly, although the consensus that emerges with regard to certain points in the answers will no doubt be reflected in the results of the synod. It is my fervent hope that Our Lady, present with the disciples in the Upper Room, will guide these final proceedings of preparation and be with the members during the deliberations during the synod so that this assembly will bring many to Christ, the Way, the Truth and the Life (cf. Jn 14: 6) and lead to a fresh dynamism in the work of evangelising the region of Oceania as the Church moves ever closer to the threshold of the Third Millennium.
INTRODUCTION
An Important and Timely Event1. The Special Assembly of the Synod of Bishops for Oceania is an important and timely event for the Catholic Church in Oceania, indeed for all peoples of Oceania. Very soon, the whole world–and consequently Oceania –will enter the Third Millennium. Many are looking forward to this important and unique event with the planning of secular activities for the year 2000. The Catholic Church has her own way of looking forward to that year in expectation. In communion with the Church in other continents, the Church in Oceania is preparing to enter the Third Millennium by celebrating the Jubilee of the Year 2000. It will be a significant Jubilee Year, a religious event that will mark not only the completion of a full century, but also the passing from the Second to the Third Millennium. Gratitude for many graces and goods received goes hand in hand with repentance and forgiveness for missed opportunities and painful failures. A spirit of reconciliation and faith will bring hope for the future. In order to celebrate this great Jubilee in faith and hope, it is important for the Church in Oceania to remember her past with both gratitude and a contrite spirit, to be clearly aware of the present situation, and to widen and clarify her vision of the future. Through her contribution to this historical consciousness of faith the Special Assembly for Oceania promises to be an important event in the life of the Church in Oceania. Thanks originally to the generosity and fervour of countless missionaries, the many peoples of Oceania know Jesus Christ. This first encounter, which saw its fruits in the first converts, was consolidated by the faith of subsequent generations as well as an ongoing missionary endeavour. Christian families and communities have handed on the faith to their children and to succeeding generations. Until recent times many migrants brought the faith with them as they arrived to find a new land and establish a new life. What they treasured they passed on to their descendants down to the present generation. It is in deepening and enriching this encounter of the peoples of Oceania with Jesus Christ that this important Church event–the Special Assembly–finds its focus and purpose. This meeting of the Catholic bishops from this region and beyond, in union with the Bishop of Rome—cum et sub Petro–is for the Church a celebration of communion in Jesus Christ. It intends to help all Christians, indeed all the peoples of Oceania, to envisage their future as united in true faith and well-founded hope. The Special Assembly is also an opportune event because the peoples of Oceania are experiencing significant changes at this moment in history. Until the Second World War, the Pacific region, largely unknown and un- noticed by the wider world, lived a relatively peaceful existence. However, World War II made the Pacific Ocean and the islands a strategic area where many battles were fought, forever impacting the peaceful existence of many peoples. In the aftermath of the War the situation changed rapidly. Democracy was already a reality in Australia and New Zealand, but the idea gradually became attractive and possible for many island nations as well. The colonies were moving towards independence or greater autonomy. Many peoples felt the imperative to forge closer ties with others, sometimes expressed in terms of inter-dependence. Industrial companies from inside and outside the region were further exploring the natural resources. They were primarily interested in the economic potential for mining, logging and fishing. In time, this development created new realities and challenges for the peoples and their leaders. At present, Oceania is attempting to find its own identity in relation to Europe, Asia and America. It wants an identity that will be respected and honoured by the great economical, political and financial powers of the world. In addition to closer mutual co-operation, the whole region is looking at ways to achieve greater self-sufficiency. Above all, the peoples of Oceania want positive and free relations with other parts of the globe, peaceful relations built upon justice for all and solidarity with the less fortunate. Present among the peoples of Oceania, the Catholic Church faces not only historical but also geographical challenges. Oceania is comprised of vast areas of water, some great land masses and many smaller islands. It is still a relatively thinly populated area marked by great distances between its peoples. Given its physical distance from many powerful nations, it experiences a sense of isolation. While transport and communication problems affect its relationship to people outside the region, they remain particularly acute for those living within its boundaries. These problems also affect the way the Church can communicate with and care for her many communities and members. The occasion of the Special Assembly is a powerful occasion for all Catholics and all people of good will in the region to rediscover and apply in new ways Christian and human values. A new awareness of their unique identity as peoples of Oceania and a renewed idea of true Christianity, not to mention a committed effort to bring these insights and faith to bear on life, will contribute to opening a promising future for the population of the region. The present time is a time of opportunity, a kairos of which the Scriptures speak, a time of new chances and new graces. One of the graces hoped for is peace, a peace associated with the region's ocean, the "Pacific". A renewed Christian consciousness together with renewed efforts to establish justice, reconciliation and solidarity will be the foundation of this peace. It builds on the peace in which the indigenous peoples of Oceania have always believed. Though at times they resorted to war and violence to settle conflicts, these people for the most part considered dialogue, reconciliation and consensus as the best ways to resolve differences. Unfortunately, the former reality in some places is still being experienced today. Christians believe that the only lasting and radical peace is a fruit of the Holy Spirit. Peace in its fullness is founded in Jesus Christ, the Saviour of the world. Through His Cross and Resurrection He has become God's peace for all peoples, in Oceania and beyond. A Young Church in Oceania2. Many responses to the Lineamenta pointed out that the Catholic Church in Oceania is still a young Church. Initial contact with Christianity took place in the 16th century and the first organised missionary effort a century later. Systematic missionary activity, both Protestant and Catholic, covering the whole region began in the 19th century. This was also the time of the colonisation and consequent settling of Australia, New Zealand and many Pacific Islands. Though some dioceses were established earlier, it was only in the second half of the 20th century that the Catholic Church erected dioceses covering the whole region and local bishops were appointed. In many Pacific countries the Church has not yet reached her full maturity and is still dependent on outside help. Missionaries, whether from outside the country or from the region, are still needed. They are working side by side with local clergy and religious. Material support is still required. The responses to the Lineamenta underline that as a young Church much hope, energy, enthusiasm and creativity is to be found among many Catholics and within Catholic communities. This is especially true for the Church in Papua-New Guinea and the Pacific Islands. While the same is true in Australia and New Zealand, there are also signs of resignation, fatigue and division as a result of the difficult struggle the Church is facing against prevailing non-Christian ideas. The Catholic community in Oceania shares these conditions with the Church in Western Europe and North America. Being young also has its problems, since the Catholic Church in most parts of the Pacific is relatively small. Dependence on outside support, limited local resources, and sensitivity to many outside influences, create concerns that are mentioned in many responses. On the other hand, there is a strong desire to confront the many vital issues in a way that respects the culture of a given country or island. The sense of dependence and external pressure, together with the desire for rightful autonomy, call for greater co- operation, interdependence and practical communion between the many local churches in Oceania. The Catholic bishops in Oceania have expressed their collegial and co- operative communion by establishing four conferences: the Australian Catholic Bishops' Conference, the New Zealand Catholic Bishops' Conference, the Conferentia Episcopalis Pacifici (C.E.PAC.), and the Catholic Bishops' Conference of Papua-New Guinea and the Solomon Islands. Recently, their communion has been further strengthened by co- ordinating these conferences in the Federation of Catholic Bishops' Conferences of Oceania (F.C.B.C.O.). The Federation allows the bishops to respond in a more effective and united way to the present challenges facing the Church in Oceania. The Special Assembly will widen the collegial dialogue and collaboration within the context of the Universal Church. The bishops of Oceania will meet with bishops of other continents, in communion with the Bishop of Rome. Together they will discuss the important concerns and challenges that the Church faces in this part of the world, which for many is distant and little-known. The synodal assembly is an important opportunity in which the effects of distance and lack of knowledge might be overcome. The Catholic community of Oceania has contributed, and will continue to contribute, in a unique way to the world-wide Church. The discussions and recommendations are not simply limited to issues of local importance but extend to questions which regard the wider Church. The contribution of the Church in Oceania will be seen and experienced in her youthfulness and her honest outspokenness, together with her loyalty to what binds her together as a part of the Universal Church. As a result, the universal Church will be enriched with new insights and an exuberant hope will flow from this Special Assembly. Following the Theme3. The theme of the Synod's assembly, chosen by the Holy Father, is:Jesus Christ and the Peoples of Oceania: Walking His Way, Telling His Truth, Living His Life. The theme recalls the invitation of Jesus Christ extended to all the peoples of Oceania: to meet Him and to believe in Him, to find life and salvation in Him, to follow and proclaim Him. In the Gospel of John, Jesus refers to Himself as the Way, the Truth and the Life. (cf. Jn 14: 6). His words invite those who listen to put all their faith and trust in Him. Accepting Jesus as the Way, the Truth and the Life for oneself is a personal choice and a response to God's profoundly individual call. It is made in the context of the believing community through the celebration of the Sacrament of Baptism. Persons welcoming the saving presence of Jesus Christ in their lives do so as new members of the ecclesial community. It is through her members, each marked by an individual call from God and united in the Spirit, that the Church responds to the invitation of God addressed to all peoples through His Son Jesus Christ. She discovers and walks His Way; she receives and tells His Truth; she lives and shares His Life. In this way, the Church is the Sacrament of Salvation for all peoples. The theme is particularly appropriate for the Church in Oceania at the present time. The future presents many challenges to the peoples of Oceania. They are searching for identity in fidelity to the cultural and Christian heritage. They are involved in the struggle for justice and peace. At this historical and crucial moment, Jesus Christ offers guidance and meaning. The way of Jesus Christ is first of all meant to give sense and direction to the life of His followers. To walk His way faithfully, however, also means to live in such a manner that His way is shown to others, who are still searching. Walking the way of Jesus is also walking and living with a renewed sense of mission. The truth of Jesus Christ so overwhelms and determines our lives that we are propelled to share in His mission. His truth therefore needs to be constantly meditated upon, understood anew and proclaimed not only in the community of believers but also to others. The life of Jesus Christ cannot be lived without a deep respect for all life, which is the gift of a loving and creative God. Living His life to the full implies an authentic spirituality and a genuine morality that encompasses the individual, the family and society. His life implies reconciliation, forgiveness and conversion, through which new life springs. In this way, believers will be witnesses of His life to the world (cf. Jn 15: 27). All Christians, through their lives, words and actions are to walk the Way of Jesus Christ with new energy, to receive His Truth in renewed faith, to live His Life with new vigour. Strengthened by the Word and the sacraments celebrated in their communities, Christians go out into the world and witness to the Truth, who is Jesus Christ. Giving true witness to Jesus and His Gospel cannot be limited to a simple proclamation of words. Actions must necessarily follow which both support and witness to evangelisation. In accordance with the Gospel this activity is inspired by charity and justice, by solidarity with the poor, the marginalised, the oppressed, in short, the less fortunate of this world. All Christians are urged by the love of Jesus to practice mercy, promote justice and to assist the needy. Through their love of Jesus, expressed in the love of one's neighbour, they invite and encourage many others to believe in and follow Him. In this way, all peoples can meet Jesus Christ, walk His Way, tell His Truth and live His Life. Jesus is indeed the Way, the Truth and the Life not only for His followers, but for all the peoples of Oceania, indeed for all the peoples of the world. Remembering the Church's Past4. Though young, the Church in Oceania is not without moments to remember in her history which makes her both humble and hope-filled. In the past, some Christians in Oceania have made mistakes and have shared responsibility for political and social injustices. Not only individual Christians but also Church leaders have committed errors, approved un-Christian actions or been passive before injustices. This negative aspect of the past has to be honestly acknowledged and is a reason for humility. At the same time, the Church can remember with gratitude the great men and women–priests, religious, catechists and lay people–who gave themselves fully to living out and spreading the Gospel of Jesus Christ. They walked His way, told His truth and lived His life in exemplary ways. Many of them have remained relatively unknown but some have been publicly acknowledged, beatified and canonised. In 1672, after only four years of missionary work on the shores of Guam, Blessed Diego Luis de San Vitores, a Spanish Jesuit priest was killed for baptising the dying daughter of a local chief. He is considered the proto- martyr of the Marianas. A French Marist priest, St. Peter Chanel, was martyred in 1841 after a brief apostolate on the island of Futuna. He is the first saint and proto-martyr of Oceania. Blessed Giovanni Mazzucconi of the Pontifical Institute for Foreign Missions of Milan (P.I.M.E.) was martyred in 1855 on Woodlark Island in Papua-New Guinea. An outstanding example of apostolic activity and religious life was given by Blessed Mother Mary McKillop, an Australian woman religious who died in 1909. A very devoted catechist, Peter To Rot, was killed on the island of New Britain in Papua- New Guinea during the Second World War. The Japanese occupying forces executed him because he refused to cease teaching and caring for converts. The life, prayer and work of these exemplary people, their pain and suffering and their violent deaths have left indelible memories in the hearts of the people to whom they were sent and among whom they lived and died. These and many more men and women will be surely remembered during the Special Assembly as beacons of light and courage for the present generation. Their intercession will assist the prayers and thoughts of all who take part. PART IWALKING THE WAY OF JESUS CHRISTThe Mission of the Lord5. For all Christ's followers, walking His way implies that they accept their part in the mission which the Lord has entrusted to His Church. The Lord is calling them, each at a particular time and in a certain way, and sends them to work in His vineyard ( cf. Mt 20: 1-16). It is never too late to hear His call and to follow Him. Jesus, the incarnate Word, was sent by the Father into the world to save it and to proclaim and establish God's kingdom. He walked throughout the land to tell the truth of God's mercy to His people. He brought sinners to reconciliation with God. He ministered God's healing power and love to the needy and sick. His followers were called to justice, love and forgiveness. When His earthly walk was drawing to a close, Jesus brought His mission to fulfilment on the cross, dying for sinners. But, in raising Him from the dead the Father made Him fully and forever the Way, the Truth and the Life for all who believe. Already during His earthly ministry, and definitively when He was about to ascend to heaven, Jesus shared His mission with His followers, so that God's Word and grace should reach to the ends of the earth. The Mission of the Church6. From the very beginning, the Church has been a missionary community. Born of the Holy Spirit, she gathers believers in a communion of faith and love. She invites more and more people to believe in Jesus Christ and join her communion. She actively proclaims Jesus as the Saviour of all and makes Him known to all. This mission had to reach out to all peoples and all generations. The Holy Spirit, so powerfully active in Jesus, moved local communities and individual apostles of the early Church to walk the missionary way that Jesus had travelled before them. As followers of the Way, they courageously gave witness and suffered persecution for their faith (cf. Acts 9: 2). Believing in Jesus as the Christ, they proclaimed and explained the Gospel, indicating the way to those who came and listened. They witnessed not only through their words but also through their lives, healing actions, fraternal communion, celebration of the sacraments, and assiduous prayers. The missionary journey encouraged and strengthened Christians to bring the Good News of salvation to others who did not yet believe. Pastoral concern for the community was never separated from a burning zeal for mission. The Church is historically present as God's holy people, united through her communion of faith in Jesus. Communion is an essential feature of the Church, indeed it is one of her central features. The Holy Spirit that animates her as people of God inspires her unity of faith, hope and love, when she follows the footsteps of Jesus. All her members are called to this holiness of life. Being a communion, the Church is also missionary by her very nature. The Church is a people always called to walk the way of Jesus, a way of mission. Inspired by this ideal, many missionaries have come to Oceania, and many are still coming. They preach the Good News, bring people to reconciliation, justice and peace in Jesus, offer them His grace through the sacraments and pray with them to God in spirit and in truth. At present, the Church, united through the communion of the bishops, is a Church truly at home in Oceania and truly Catholic. She is called now to be truly missionary in her own way. She is to follow her missionary call, reaching out and drawing the peoples of Oceania closer to Jesus Christ.
CHAPTER IMISSIONARY APOSTOLATE
Missionary Consciousness7. The responses to the Lineamenta clearly express that in many parts of Oceania the local Church is conscious of her mission and involved in missionary activity. They understand mission not only as mission abroad, but also as missionary outreach at home. In those cases where the baptised have lost contact with the Church or are not educated in the faith, it is a vital mission to reach out to them. Even when partaking of the Sacrament of the Eucharist is not possible, it is important to welcome these people as members of the community and to respect, love and be of assistance to them, wherever possible. In some parts of Oceania, the local community calls itself "missionary" because many of its pastors and workers are missionaries from outside the region. They are priests, religious and lay people sent by other dioceses or as members of missionary communities. Their presence not only reminds the local community of its historical origin but also of its dependence on outside help. At the same time, the presence of such missionaries is also a call to awaken the missionary spirit in the community itself, and thereby to encourage a reaching out to others. At present, there is an extensive exchange of missionaries within Oceania. In some cases, they come from the same places that have received missionaries. As a result of foreign missionaries, the community is in contact with other communities and is enriched by other forms of Christian life. Some of the ways in which missionary awareness and zeal is strengthened are: the witness of missionaries when they return home for short periods or definitively; the experience they bring with them; the ongoing support they receive; and the challenge they provide by their presence. The generosity of more affluent communities that help others in need is an expression of Christian solidarity. A new form of such solidarity is the "twinning" of parishes in various dioceses in which there is a mutual exchange on many levels, whereby every one is enriched. Though in many parts of Oceania, the Church is still in need of workers from outside, the mission-minded dioceses are also acting generously in favour of the wider world-mission. For a young Church, this active exchange with the universal Church is a sign of hope which reflects maturity and growth. Oceania, being small and distant from other continents, could easily feel a sense of isolation and even inferiority. However, her contribution of missionary personnel to the Church in Asia, Africa and South America strengthens the bonds of love and communion, and offers a genuine witness of selfless generosity, praised and blessed by the Lord. In many responses, together with missionary priests and religious, special mention is made of catechists and other lay missionaries. Lay missionaries give a valuable period of their active life to service in other parts of the world. They offer their talents and skills to community-building, education, health care, technical assistance, women's programmes and people in need. Many of them do not just promote integral human development but also witness to their Christian faith. In this way, they contribute, at least implicitly, to the growth and strength of the Christian communities where they live and work. A number of responses underline what is an important aspect of the Church, namely, when she listens to the call for missionary outreach. The Gospel is a call to conversion (cf. Mt 1: 14-15), first of all a call addressed to the Church herself, to all her members and communities. It is a call away from being exclusively inward-looking and preoccupied with her own needs, towards becoming outward-looking and responding to the needs of others. It is in fact a radical call to holiness, to an ongoing change of heart, to a more evangelical lifestyle and to the realisation of greater justice and love within the Christian community itself. It is a call to reconciliation, to renewal and reform of life in Jesus Christ and to greater fidelity to His Spirit. As some of the responses reveal, some local communities have a tendency to be preoccupied overly with themselves, especially when they perceive themselves as small and weak. The concern to maintain themselves is often stronger than the call to mission. Care for those Christians who remain faithful tends to prevail over a concern for those on the edge or who have left the Church. The Church-going community itself can oftentimes lack an active interest in those who no longer practice the faith and, in this way, may tend to become purely cultural Christians. The two elements–internal renewal and mission to others–are essential and complementary elements of the believing Church. Reaching out to others contributes to growth in holiness and to deeper union with God, who is Love and who loves the world so much that He gave His beloved Son. Inward- looking communities must overcome their inertia and reach out so that they can walk the way of Jesus Christ. Deeper conversion is both important and indispensable if missionary outreach is to be more than the simple promotion of human development or social action for justice and peace. Missionary outreach that is clearly evangelisation has to come from communities and from individuals in whom Jesus Christ is fully alive through His Spirit. A Christian community must examine itself regularly in light of the Gospel and the Church's Tradition. Many responses express the following as a concern of the Church in Oceania: to understand better the call of Jesus Christ and to respond more clearly to His call in the world of today. People with a Mission8. The call to mission, both at home and in the wider ecclesial context, is directed to the whole Christian community. The call is directed in a particular way to bishops, priests, deacons, other ministers and to religious men and women. All of them need to be alert and respond actively to the missionary call. Mission at home and mission abroad are activities in which many of these men and women are generously involved. Seizing the opportunities at hand, they are prepared to respond and be trained for their task. They are conscious of the needs of the people around them, they understand the search for meaning and the desire for healing and love. Their radical evangelical lifestyle frequently makes them more aware of the needy in human society, those who are abandoned, the downtrodden and the misguided. In many responses the call to mission is especially related to lay Christians. The responses not only refer to lay missionaries who leave their countries, but also to Christians who remain in their country to live and work. They are called to give witness to their faith in Jesus Christ in their families and in the exercise of their professions. Professional associations inspired by the Christian faith and its values offer them mutual help. Voluntary services and other activities contribute to the mission of the Church. Encouraged and trained by pastors and religious, dedicated lay people actively follow their own manner of being missionary. They take greater responsibility in the local community and share in missionary outreach. Lay Christians have their own irreplaceable way of walking the way of Jesus Christ. This is not only their call, it is their privilege. With the encouragement of priests and religious, they assume their proper role in the Church. The lay people's renewed responsibility and their missionary activity is a sign of real hope in the Church in Oceania. The contribution of the laity is a guarantee that the missionary character extends throughout the whole Church, to all communities and believers. They bring the Good News to others, and act as healing instruments of God's mercy. They help to bring peace in times of conflict, and reconciliation after times of hurtful violence. In this context, quite a few responses refer to the conflict-torn island of Bougainville in the North Solomon Province of Papua-New Guinea. Now that a fragile peace has been restored, lay people are responding to the invitation to work with their pastors for a deeper and stronger inner peace. Together with priests and religious, lay people, especially women, are opening a new future for people who have suffered much, and are providing hope to their legitimate aspirations. Building such a hopeful future is beneficial not only for the island itself but for the whole country. The responses note, often with gratitude and admiration, the various groups and movements that give time and energy to missionary activity. Though their origins are mostly outside Oceania, these groups and movements have taken root in the dioceses of Oceania and are very much alive. By their new methods and programmes, their unified structure and leadership as well as their fraternity and enthusiasm, they are a living missionary force in the Church. They proclaim with courage and perseverance the Gospel of Jesus Christ, and offer their services to the needy, as a practical source of solidarity with the poor. In communion with the local community and its pastor, they generously reach out to others thereby showing the way to other Christians. As many responses suggest, the missionary spirit needs to be encouraged in many parishes. This may require adult education and ongoing formation of pastors, ministers and the faithful. Many responses propose the creation and promotion of basic Christian communities, home groups or neighbourhood communities. In such communities, the faith is lived and shared, the Scriptures are read and meditated upon as the basis of common prayer, fraternal solidarity is practised, and the joyful and comforting presence of the Holy Spirit is celebrated and experienced more fervently. The members know each other better, they feel freer to express their faith and are encouraged to contact those who are having difficulties or have left the Church. These communities more easily contribute to greater justice and peace and, at the same time, are places which foster a missionary consciousness, because of their nearness to those persons and places which are targets of an out-reach programme. The promotion of such communities requires a co-operative and respectful relationship between lay leaders and the clergy. In this way, the common good of the Church is not undermined but rather served and enriched, and the society around them experiences a wholesome life-enhancing influence. Fields of Mission9. The Church is sent to those who have not heard the Gospel or who need to hear it again. The responses to the Lineamenta mention that there are still in Oceania small groups of people that have not heard the Good News of Jesus Christ. The isolation of these tribal groups is often due to the difficulty of arriving at the hard-to-reach places where they live. Efforts continue to be made to approach and proclaim the gospel to them. In other parts of Oceania, however, the Gospel has been proclaimed and heard in the past. For the present, the task remains to proclaim the Gospel anew to generations and groups that have not as yet heard or responded to the Word of God. The responses refer to those who have been baptised but do not practice their faith. They have become merely cultural Christians. Many come from Christian families and are well-educated people of good will. They have moved away from Christian prayer and worship, and fail to deepen their knowledge and understanding of the faith. Frequently, their behaviour contradicts Christian moral values. It is imperative for the Church to reach out to them, while taking into account their convictions and the human values they practice. It is equally imperative, however, to present the Good News through word and witness, inviting such people to rejoin the Christian community and to practice again the faith they originally received. In the parts of Oceania where a Western culture prevails, some insist that almost every sphere of public life needs to hear the voice of the Gospel again. All generations, but especially youth, have the right to know the Gospel message and the teachings of the Church. In this regard, many responses point out the importance of the institutes of Catholic education. Those teaching in Catholic schools and universities as well as Catholics teaching in public or non-Catholic educational institutes are to be encouraged and trained to bring the truth revealed in Jesus Christ to bear on all aspects of contemporary human life. In these institutes, the future leaders of the country–women and men–are trained and formed. They must hear the truth and the values taught by the Church, and should see them in practice. Informal education, often reaching the less privileged, is also a field of mission for the Christian community. Many responses underline the public field of the mass media or social communication as a critical field of mission. The press, the radio and television, video and film, computer and the Internet are instruments that influence people–Christian and non-Christian alike–in manifold ways. The Church is concerned that local communities and Christian groups educate people to a wise and judicious use of the media. It may be possible to make contact and dialogue with those responsible in this area in order that programmes might be influenced so that they respect Christian life and values. Missionary activity needs a missionary spirituality. Indeed, missionaries and missionary communities need to feed on prayer, intense communion with God and intimate love of Jesus Christ in the Spirit. Some responses indicate that in recent years various people are showing a growing desire and thirst for spirituality. This desire for a deepening of the spiritual life may signify that a new sense of the sacred is in the process of birth. It is often related to a positive discovery of the traditional religious sense to be found in the indigenous cultures, that are among the oldest in the world and still present in Oceania. This thirst for spirituality is also noticeable among priests, religious and lay people. Drawing on Christian spiritual sources, learning from the great spiritual masters in Christianity, guided by a wise spiritual companion, and living in obedience to the Spirit of God in Jesus Christ, they are growing in holiness. Those who offer guidance to those who search, require a strong spiritual life and humble wisdom, both fruits of the Holy Spirit.
CHAPTER IITHE GOSPEL AND MANY CULTURES
The Transforming Power of the Gospel10. Whenever people's lives are touched by the Gospel and the grace of Jesus Christ, they are transformed. This transformation is not limited to individual persons; the more people accept Christianity and live it faithfully, the more their society and culture are transformed. By nature and necessity a person is a member of a particular society with its own culture. The values held by its members, the customs they follow, the beliefs they have, the language they speak, the stories they tell, the way they organise their work, their time, and above all the way they express their world-view and their religious convictions, all make up their common way of life, their culture. The Church has a deep respect for every human culture. At the same time, the Gospel makes unique challenges on human culture. Without imposing Christianity, the Church attempts, in preaching the Gospel, to elevate, purify and enrich every human culture throughout its history. Once received into a particular culture, the Gospel is gradually expressed and lived in a new way, which then becomes a means of proclaiming the Gospel more meaningfully and effectively in that culture. A Variety of Cultures11. The responses to the Lineamenta demonstrate that Oceania is characterised by many peoples with distinctive cultures. In Melanesia alone one finds hundreds of languages and equally numerous cultures. Sometimes, they have common values that are expressed differently; sometimes a common language has developed to communicate and bridge the differences. The range of cultures in Oceania is extremely wide, extending from the simple mountain village with its subsistence economy, to the highly industrial and technological urban society. Often, people of very different cultures live together in the same local community. In Polynesia and Micronesia, most societies are small and mono-cultural. In Australia and New Zealand, the dominant culture is Western besides being considerably diverse because of immigration. Most national societies are multi-cultural, with more than one national language. Notwithstanding this variety, there is a strong tendency in many countries to develop a national cultural identity. At the same time, there are indications that awareness and respect for the original indigenous peoples and cultures are growing. In some countries the indigenous people have become a minority group in the national society, like the Aborigines in Australia and the Maoris in New Zealand. Sometimes, the dominant cultural group finds it difficult to value and support the cultural minority. While these cultural and social tensions can sometimes be reflected in the Church, she is making every effort to extend her pastoral care and outreach to all. Efforts are now being made to have greater respect for minority groups and their culture. Respect goes hand in hand with partnership for the human development of all, and in a special way for the underprivileged. Indigenous clergy and religious, even if limited in number, are important in providing a rightful place to these people in a multi-cultural society. Often the cultural minority–whether indigenous or a result of immigration–lives in poorer conditions than others in society. The Church is collaborating with others to defend the rights of the poor and assist them in their needs, e.g. through the services of Caritas and similar programmes. She is also offering them education and encouraging employers to provide them with opportunities for work. Culture and Gospel12. The relationship between culture and the Gospel has two sides. On the one hand, a local culture offers positive values and expressions which can enrich the way the Gospel is preached and the Christian faith is lived in a local community. On the other hand, the Gospel challenges the local culture. Change must come in whatever is opposed to the truth as proclaimed by the Gospel and treasured by the Catholic Church, or in whatever is in opposition to the religious and human values. Many responses refer to the fact that the cultural setting of the peoples of Oceania is changing. There is an increasing interdependence and mix between the various cultures. At the same time, the Church has less influence on newly developing and emerging values and ideas. The responses indicate the following among the many positive values in the indigenous cultures of Oceania: an unquestioned sense of the sacred, a respect for tradition and authority, strong family and community bonds, and a feeling of joy and gratitude for life and the gifts of nature. These values have enriched Christian life and society. Many of these values, however, are threatened by an uncritical acceptance of a more Western lifestyle. In other situations, the indigenous cultures offer strong resistance to a fuller acceptance of Christian faith and morality. In this instance, the responses refer to marriage customs favouring polygamy or the tradition of the "bride price", sorcery and superstitious beliefs in evil spirits, tribal enmity and warfare as well as the felt obligation to take revenge when evil has been done to the person or to his tribe or family. The Christian community needs to exercise patience and an ongoing perseverence in order to bring about conversion and change in these negative cultural realities. More difficult and more challenging is the reception of Christian faith in indigenous thought-patterns. Attempts have already been made by indigenous theologians and religious thinkers who have reflected and worked on a specific cultural (e.g. Melanesian, Pacific) theology and philosophy. Seeds of authentic God-awareness in traditional religion offer possibilities for a creative interpretation of Christian ideas. Critical dialogue and the collaboration of theologians and thinkers, with respect for and adherence to the magisterium, will enrich Catholic theology without losing any essential element of the Church's Tradition. The Challenge of Modern Western Culture13. Even where the main culture is indigenous, the growing influence of modern Western culture in Oceania can be noted in many responses. The Church accepts and promotes the positive values of this culture but struggles with its negative aspects. There are important positive values such as the promotion of the dignity of the person, the right to freedom and happiness, the contribution that all should make to decision-making, and the progress and prosperity of human society. At the same time, many responses point out the negative side of Western culture: individualism, materialism, liberalism and destructive competition. In countries with a dominantly Western culture, these tendencies are seen as obstacles to the missionary outreach of the Christian community. The positive values underlying modern culture are open to the orientation given by the Gospel. When these values are taken as absolute, however, modern culture becomes secularist. Cultural secularism openly rejects religious values and truths, and it denies to the religious community its rightful influence on human society. It is indifferent to religious ideas and practice and opposed to the Church and her representatives. In a secularist society, the task of evangelisation is very difficult and demands great courage. Secularist tendencies are clearly present in modern Western society. While they must be acknowledged, they offer new challenges and opportunities. The Church is sometimes called to protest and defend her faith and moral principles. The Church must have the freedom and the courage to follow her mission in these circumstances. A strong feature of modern Western culture is the pluralism of opinions and value systems. Diverse opinions on important life-questions and diverse value systems exist side-by-side in the same society. They seem to be equally valid and acceptable. In this climate, the authority and the tradition of the Church are considered only relatively important and are often openly challenged. Absolute pluralism tends to reject reason as the critical element in decision-making and allows emotional aspects to prevail. Limited pluralism is built on the values of tolerance and respect, values appreciated by the Church. Various responses point to such a pluralism as offering important and difficult challenges to Christian missionary activity. Many responses also refer to materialism as a strong temptation for the peoples of Oceania. Economic prosperity, technological development and scientific discoveries are to be accepted and promoted. Greed for material goods, however, the rejection of God's providence and grace, and the denial of Christian faith and charity are unacceptable to the Church. The dangers that come with the mass media are also mentioned in certain responses. In Oceania, the influence of the mass media is quite considerable and still growing. Oftentimes, the programmes offered uncritically serve the desire for immediate pleasure or simply for exciting entertainment. Many insists that a wise and judicious use of the media for a well-balanced education is important. The family and the school can offer opportunities for such human formation. The dialogue between the Gospel and modern Western culture is a critical one, always to be taken up anew. Though many responses are critical of this culture, they also refer to the positive values that are helpful in welcoming and expressing the message of God's salvation. In some parts of Oceania, modern Western culture is an influence from outside rather than part of the local culture. It is feared that modern culture will undermine important traditional values in the family and the community, the respect for leadership, and even national unity. In our present world, with the mass media and the freedom of press and broadcasting, such cultural conflicts are unavoidable. The Church is aware of the difficult but necessary task–particularly for the bishops–to give moral guidance and to see that important values in family and society are not forgotten or eliminated. Some responses refer to a genuine harmony between the various cultures in a given society. The dialogue between them is marked by respect and mutual enrichment. On the contrary, others point out that there are underlying and often public tensions in a struggle for dominance that results in a lack of mutual appreciation. In the dialogue between Gospel and culture and in the dialogue between the cultures themselves, the Church has a difficult but crucial role to play. She herself is constantly called to a greater fidelity to the Gospel that she has received in faith. In her teaching she must try to guide not only believers but others so that all might discover the way of truth, justice and charity in the many changes and struggles that the cultures in Oceania are experiencing. Inculturation14. Referring to the question of inculturation, many responses describe the various ways and forms in which the indigenous cultures have enriched the liturgy and devotional practices of the Church in Oceania. Faithful to Vatican II, many dioceses have heeded the call to liturgical renewal that allowed for a more active participation of all the Church's members. Under the pastoral authority of the bishops, the liturgy has been enriched through the introduction of local languages in prayers and readings. Rituals have become more meaningful through adopting common gestures, dances, music and songs, traditional and newly-composed. Church buildings are often designed and constructed by local persons and often decorated with paintings or carvings by local artists. Catechesis has been made more lively by a sound use of traditional stories, modern drama and poetry. The processions, pilgrimages and devotions to Mary and the saints, often introduced by missionaries, have been developed and enriched with many local symbols and customs, and are very popular in some places. In marriage and burial rites, a positive use of indigenous symbols has been made. Traditional gestures have been introduced in reconciliation ceremonies. Spontaneous and enthusiastic expressions of faith and communion in Christ have been fostered by contributions from many local and indigenous peoples. Many responses point out that this kind of inculturation is an ongoing and gradual process. It needs sufficient time for critical and wise experimentation. A thorough evaluation will lead to encouragement and, where needed, correcting the attempts that have been made in the past. The original sense of the sacred, present in so many indigenous cultures, is a stepping-stone for Catholic liturgy. From the beginning, existing religious expressions, often accepted by missionaries, had to be oriented towards and brought to fulfilment in Jesus Christ, the absolute fullness of God's self- revelation to the world. The contemporary approach to indigenous religious expressions is even more positive than in earlier times. This change in attitude on the part of the Church has confused some older Catholics. Many responses ask, therefore, that further inculturation be effected with great prudence and be accompanied by careful catechesis. The positive effect of a well-guided inculturation is that members of a given cultural society feel more at home in the Catholic faith and worship. Of course, the communion with the Universal Church and her traditions demands the respect and adherence to the essential elements and rules that she has developed over the centuries. Diversity in accordance with the local culture is to be encouraged as much as possible, without destroying Catholic unity. The bishops' conference has the responsibility to approve appropriate liturgical forms and formulas as long as these are in accordance with the teaching and the guidelines of the universal Church. The local bishops know the cultural values underlying the required changes and such knowledge is indispensable for judging how liturgy can be meaningful to the local cultural community. The possibility and need for more liturgical inculturation will also depend on the particular Catholic rite to which the community belongs. The Eastern Catholic Churches in Australia continue to treasure their liturgy, so deeply bound to the national culture and society, and so rich in Christian values. An important area of inculturation is the translation of the Bible into local languages. Many successful efforts have been made by bishops and scholars, often in ecumenical collaboration and with the generous help of the national and international Bible Societies. This help from the Protestant communities is mentioned with gratitude in many responses. Thanks to these translations, the written word of God is now available to readers of the indigenous languages. The inculturation of the biblical message is not completed by having a printed text. It has to be followed by regular reading and meditation, especially of the New Testament. The appropriation of God's Word is supported by creative biblical drama and spontaneous prayer inspired by biblical passages. Youth Culture15. In modern society youth seems to have its own culture. Youth culture is different from the general culture in that it expresses the particular interests, needs and desires of the young, often seen as a protest against the older generation. In the more urbanised areas of Oceania, the youth culture is strongly influenced by that of North America and Europe. Many responses mention how difficult it is for the Church to reach out to the younger generation or to involve them in Church activities. There is a need to inculturate essential elements of the Christian truth and faith in forms understandable to young people. Catholic youth groups and movements are making genuine efforts in this direction. At the same time, young people, who are touched by the Gospel and listen to the call of Jesus Christ, are invited to live a life in opposition to the commonly-accepted lifestyle of those who do not share their Christian faith and convictions. Young people are the hope of the Church in Oceania. They are searching for authenticity and truth, for meaning and life. They want happiness and love, communion and the opportunity to serve. It is important that they can hear and express the Christian faith in forms that they appreciate and understand but also in a way which makes reference unambiguously to Jesus Christ in the communion of the Church. Good family life can help young people find what they are searching for. Faced with many challenges, Christian parents in Oceania often make great but not always successful efforts to guide and educate their children so that they grow up as responsible persons and good Christians. In this context, various responses again refer to the vital role of the mass media. Young people need to develop a critical sense to make a wise use of the media. Often the media transmit questionable or even immoral messages. Young people sometimes find themselves as objects and victims of the commercial intentions behind the policy of media organisations. The Church has to call upon those responsible to do justice to the rights and the dignity of young people. They have a right to hear the truth, to be presented with what promotes a culture of life and true love, and not to be seduced by an anti-culture of drugs and violence. They must not be drawn to greed and ambition or to a selfish pursuit of easy happiness, but to ideals of selfless generosity and courageous service of the needy. Much good can be done for young people by the media, when they respect and reflect the Christian faith and morality. CHAPTER IIIPEOPLE ON THE MOVE
Urbanisation16. Australia and New Zealand are the more urbanised countries in Oceania. Most other countries have growing capitol cities and smaller towns. The urban areas increasingly attract people from the rural areas. People expect to find more individual freedom, a greater variety of goods and the hope of prosperity. When they do not succeed, however, they have to cope with unemployment, poverty and sickness. Tough competition and inadequate education sometimes induce them to join gangs, to be exploited or to engage in immoral or criminal activities like prostitution. Despite these problems, people tend to move to the cities. Many responses refer to a problematic urban drift in most parts of Oceania. Some advocate a strong support of the Church in rural areas, where basic services and commodities of life should be maintained, so that people are less-tempted to leave their home place. The Church must not so easily abandon the rural population, but challenge those economical ideologies that lead policy-makers to promote urbanisation. After moving to the city, some Catholics seem to lose interest in regular religious practice. Religion becomes marginal once they are cut off from their rural home or their cultural society. Many perceive the Church community as not interested in them. When they live on the margins of society, in urban settlements or as squatters, people can sometimes feel that they are not important to the Church. In such situations, the Church needs to express concern, offer help and speak-out on their socio-economic problems. The urban lifestyle can lead to individualism, hard competition and materialism, while human solidarity is limited. At the same time, the urban drift and the urbanisation of culture offer new challenges and opportunities to the Catholic community. The creation of associations for families or women, youth groups, social services and movements to support the needy are responding to such challenges. They can bring about a new Christian solidarity. The city parishes are challenged to develop an appropriate pastoral plan in which the lay people have an important role to play. The pastoral care for the parish community will try to reach out to the un- Churched members as well as to seek contact with non-Catholics. The city is especially attractive to young people. In the city they find not only many opportunities but also many risks and dangers. Many are drawn to join violent gangs; others are victims of immorality or injustice. Many more, however, use the educational facilities, develop human skills and respond to the challenges in a Christian way. The vocational schools are of great help to urban youth. Another way to help them is in the formation of youth groups and movements with activities in sports, music, and other arts or forms of recreation. These movements also offer the possibility of forming volunteers for the social services. Some responses suggest that the whole Christian community is called upon to face up to this new challenge in modern society. Priests, religious and laity need to be close to these young people, to train and teach them, to accompany them in their families, and to be with those who have had to leave their families to live in community hostels. Colonisation, Migration and Tourism17. The present social structure of large parts of Oceania is the result of previous colonisation, especially in Australia and New Zealand, but also in New Caledonia and Fiji. In these countries the original indigenous population has to cope with the effects of large-scale immigration from colonial times. In some places the indigenous population has become an ethnic minority, leading them sometimes to feel disenfranchised because of a lack of respect for their identity and development. They look upon other ethnic groups of European and Asian descent as more wealthy, privileged and powerful. The political and economical problems of these indigenous communities reflect the tensions between the ethnic groups. They reveal the historical injustice that was perpetrated and whose wounds remain to this day. Greater efforts are being made to rectify the injustices and to heal the wounds inflicted in the past by colonisation policies. In some countries, there is need of national reconciliation between the descendants of people on opposite sides of the conflict. The Church has the right and the will to contribute to this process. National reconciliation is an indispensable condition for internal peace and real progress. There is a place for repentance and forgiveness without undermining the sense of justice. Above all, the Church believes in the power of God's Spirit, the Bearer of Peace, reaching farther and deeper than all human efforts. There are large problems like the question of land ownership. Land issues are particularly problematic in Australia with regard to the Aborigines and in New Zealand with regard to the Maori people. In Fiji and other countries of Oceania, it is a difficult problem for all parties involved. For the indigenous people land is an important, deeply symbolic reality. The land represents the source and stability of life. The issue of land is very sensitive for them, as it is also for those who gained possession and developed it, thereby contributing to the prosperity of the country. Any satisfactory solution can only be found with patience and great wisdom, in a dialogue involving all groups concerned. In many ways, all members of the Church can help those who are less fortunate and who suffer from unemployment, poverty, violence and immorality in the societies of Oceania. Minority groups often lack the economical or political power to change their life sufficiently or even to stand up for their rights. Only when they are supported by the solidarity of other groups is their voice heard. Recent immigration has brought more people from Eastern Europe and Asia to Oceania, especially to Australia. People of the Pacific Islands migrate in greater numbers to Australia or New Zealand. The important challenge faced by these groups is that of integration into an already established population. The Church has a special concern for these ethnic groups. The responses mention that the pastoral care of these people is being done by appointed chaplains, who help them by celebrating liturgies in their native language. The greater the cultural difference between the incoming groups and the established population, the more difficult and slow the integration will be. Promotion of social justice and tolerance are very important in this process. In the peaceful process of integration the communication media can play a supporting role. In a culturally-mixed society the danger of social prejudice and racism exists, sometimes expressed in hidden and subtle forms. Racism has been clearly condemned by the Church. All Catholics need to be constantly alert to the elements of racism in society. People whose human rights are threatened or the poor are those who are most likely to migrate. Recently the bishops of Australia have spoken out against government attempts to curb the possibility for people from other continents to enter the country, to find a better life there and to contribute to its prosperity and richness. In many parts of Oceania refugees have been welcomed by the Christian community. The Church has spoken on their behalf and assisted them socially and pastorally. The defence of their human rights is an important consequence of the Christian call to justice and solidarity. Tourism is only a limited problem in Oceania, though in some countries it is a growing industry, promoted by the government. The responses point out the values for the tourists themselves: knowledge of other lands and cultures, entertainment, relaxation and recreation. For the local population, tourism provides valuable income. However, it can also have negative effects, especially when the indigenous culture is still traditional. The materialistic thrust of the industry and of many tourists has a negative influence. At times, the behaviour of foreign visitors leads to problems. In some countries, the Church has strongly and effectively protested against gambling and the establishment of casinos. PART IITELLING THE TRUTH OF JESUS CHRIST
Christ the Truth18. "What is truth?" (Jn 18: 38) was the question that tortured Pilate's conscience. Truth is the question that stirs every human conscience for it is by finding the truth that a person discovers a reason for living and a course of life to follow, even unto death. Baptism begins Christian life by incorporating a new believer into the community of faith. This is the faith that answers Pilate's question, "What is truth?". It is also the only satisfying response to Paul's query, "Who are you, Lord?" (Acts 9: 4). The answer to the question of truth is personal, not only because it evokes a personal commitment to follow a set of ideas, a philosophy of life or some programme for self-fulfilment, but also because it involves the "Person" of Jesus Christ. The Church's Task of Evangelisation19. The Church's task today is to continue Christ's mission as witness to the truth manifested by His Father. The world-wide challenge for the Church is to tell Christ's truth by preaching His Good News so that it can be heard anew, calling the world of the Year 2000 to faith, conversion, and the fullness of life in God. Pope John Paul II's programme for the new evangelisation wants to make Christ known to the whole world. Many of the responses to the Lineamenta gave reasons as to why evangelisation as telling the Gospel truth must be the Church's first priority today, i.e., to revise methods, to seek by every means to study how the Church can bring the Christian message to the individual, because it is only in embracing the Christian message that the person of today can find the answer to life's questions and the energy to be committed to human solidarity. To harvest the Gospel's power and bring the life of the Church in Oceania to the world, the responses illustrated how, in answer to Pope John Paul II's call for a new evangelisation, bishops have established comprehensive programmes of renewal in their dioceses. These take into account the spiritual renewal of all the principal groups composing the ecclesial community–clergy, consecrated persons and laity. The energy of the Gospel penetrates not only individual consciences but purifies and transforms social structures and cultures as well. Since each local Church should be an evangelised and evangelising community, the bishops' aim has been to put the Second Vatican Council's ecclesiology of communion into practice. Consequently they want a more participatory community as a result of the changes introduced by the Council, a community where the faithful can use their gifts, talents and charisms in service of the Church and world, as God wills. They are calling for more communication and collaboration among the groups and organisation within the Church, and for more openness and dialogue with the world, its history and its needs. Some responses are quite enthusiastic about the successes already achieved through God's grace. Others, mostly from secularised societies, registered difficulties, some confusion and, as yet, a certain lack of efficacy in these programmes of renewal, especially in stemming the drift of faithful away from the Church. In general, the responses saw the means of evangelisation as the heading under which the other topics to be discussed could usefully be grouped. According to them, these means need to be re-examined so that they reflect a truly Gospel vision of life for today, a vision that will inspire new initiatives, will assist local Churches set goals, priorities, and criteria for their effectiveness, will show how to overcome obstacles, and will animate with the Spirit's strength the agents and institutions commissioned for the task of evangelisation. Some bishops planned their programmes of renewal in such a way that the stages, which were followed, moved in step with the community's state and growth in faith development. All these programmes are directed to deepening the Church's sense of her identity and mission in Oceania.
CHAPTER IEVANGELISATION
Spreading the Good News20. Evangelisation is the activity of spreading the Gospel to the whole world as the Apostles were commanded by our Risen Lord. It is essentially telling the truth of Jesus Christ as the way of salvation for humanity. It happens in three phases, when His word is proclaimed in preaching and teaching, when it is celebrated in worship through the sacraments, and when it is radiated by the witness of the believing community to culture in all its depth and dimensions. Proclamation, celebration and witness are all necessary elements of evangelisation and are mutually interdependent for the building up of the Kingdom. Through evangelisation the Church is built up into a community of faith, more precisely into a community that confesses the faith in full adherence to the Word of God, which is celebrated in the sacraments and lived in charity, the principle of Christian existence. Many responses highlighted the underlying difficulty that many of the faithful still see evangelisation as a special vocation given to others and not as the mission of the Church herself, and hence not as a command of the Lord to every believer in one's proper life-situation. The Gospel is proclaimed in its simplest, everyday form by the witness of the good life of Christians, "faith working through love" (Gal 5: 6). In other words, when the life of a believer accords with the Gospel and when it rings true and is genuine, those who have never met Christ are provoked to query themselves about life's meaning, about destiny and why Christ makes such a difference to His disciples. Witness of life shows Christ's Gospel to the world as "..a defence to anyone who calls you to account for the hope that is in you" (1 Pt 3: 15). The explicit proclamation of the word of life calls to faith and conversion; it is the foundation of the Church as the community of believers. This telling of the truth of Jesus Christ in a public proclamation is evangelisation in the strict sense. The Church radiates the Christian message to the world in evangelising herself through the celebration of the sacraments whereby she is enlivened by her intimate union with Christ. A simple test of this truth is whether the evangelised community evangelises others and whether it calls others into the Kingdom of God's beloved Son in the power of the Spirit. The particular Churches in Oceania were founded by missionaries from Europe and America. The responses acknowledged that while their faith and culture are part of the heritage of those continents, they are not particular "European" or "American" Churches. This consciousness of their identity has increased and they are becoming more confident about what they can add to the treasures of the Universal Church out of God's wonderful gifts to the new-found particular Churches born under the Southern Cross. The responses insist that these Churches cannot simply transmit a Christianity foreign to the region. They have their own vitality and creative capacities in dealing with secularised society, and also have established missionary outreach in the Pacific, Papua-New Guinea and South East Asia. With the passing of time, these particular Churches are forging their identity in terms of the cultures of the nations where they were founded. Many responses drew attention to the urgency of the present moment as a time of salvation (cf. 2 Cor 6: 2). It is a crucial turning-point because these nations are now giving new expression to their identity in the political, cultural and religious fields. This means they must assume new rights and obligations. Many insist that in this process the Church has the opportunity and the duty of providing moral leadership and guidance. A great opportunity will be lost if the local Churches do not proclaim the Gospel in such a way that it resonates with the local experience of their cultures and history.
Today's Challenges21. In some dioceses, missionary activity today is put in question. St. Paul underlines the necessity of telling the truth of Jesus Christ so that all the peoples of the world, of whatever culture–traditional or secular–may come to faith and live for God. The call of the Gospel is universal, penetrating all cultures and experiences. "But how are men to call upon Him in whom they have not believed? And how are they to believe in Him of whom they have never heard? And how are they to hear without a preacher?" (Rom 10: 14). Various responses mention that if the Gospel is to grow and spread in Oceania in the same way as is described in The Acts of the Apostles, all in the Church need to be more aware of her missionary nature, especially by finding new ways of sharing in Christ's mission. Nearly all the missionary bishops appealed for help in terms of finances and personnel so that their dioceses might achieve a more secure autonomy. They feel this lack of resources is the main factor holding back their efforts. For instance, if there were more priests in the villages, new religious groups hostile to the Church could not so easily make inroads there. These same bishops are also seeking to recruit and train a greater number of suitable candidates as catechists who will assist priests in pastoral work. Catechists are often very effective by the very fact that they actually live in the villages and share people's activities. Many dioceses have established courses to train evangelisers. Some responses suggest the forming of itinerant teams of evangelisers that would go from village to village, proclaiming the Gospel in a lively, charismatic way. Some would like to make much wider use of lay preaching, so as to proclaim the Gospel from door to door and in the town square. It was pointed out that in these cultures the faith has been handed on orally, especially by narrative and story-telling. These still remain the principal means of communication. Faith does come by hearing; this is a universal rule for the Church's proclamation. Hence the need for retreats, for better instruction, for expanding the catechumenate and the call for a revival of parish missions. The developed countries also need evangelisers with a missionary spirit to tell the truth of Jesus Christ so that their very secular cultures may hear the voice of Christ–as it were for the first time–with joy, welcoming it in the words of the psalm, "O sing to the Lord a new song; sing to the Lord, all the earth" (Ps 96: 1). Many responses coming from all parts of Oceania identified the hard nub of everything opposed to the Gospel in their societies as "secularism". This seems to mean more than just the process of secularisation, which may be described as the growth of autonomous institutions needing neither Church control nor authority to make them socially viable. Such a development is not necessarily opposed to faith and may in fact be an expression of the faith, acknowledging the legitimate autonomy of worldly realities. Quite a number of responses associated secularism with consumerism, i.e., the seeking for profit above all else, and with a hedonistic mentality that corrodes the faith, often without even being noticed. Where the faith is being weakened or destroyed by the tremendous social changes in progress, it is right to speak of secularism. The secularisation affecting the developed countries is also influencing island and indigenous communities. While these still have their own local cultural horizons to which evangelisation must adjust, they too are undergoing modern, secularising trends. Both types of society need to find missionaries for their distinctive conditions. The crisis in evangelisation is more than just a crisis of faith; it is also a crisis of culture. A number of responses state quite explicitly that the faith has not sufficiently penetrated the culture in question so as to call it and lead it to Christ. Most responses highlight how the Church is inevitably caught up with other social institutions which are likewise caught up in the current of rapid change and transformation. The result is that the faithful often become confused when they cannot make sense of these events in terms of faith as the "signs of the times". This situation becomes even more confusing and complex when the changes introduced in the Church's life are perceived strictly in the same manner. All the institutions of modern society, law, government, democracy itself, education, medicine, communication and transport, commerce and banking, etc., are subject to deep and rapid change. There was mention of Church-State tensions that have occasionally openly manifested themselves in some countries. A number of responses reflected on how change appears to fragment the Catholic community and to weaken projects of evangelisation. Some of the faithful surge toward reform, renewal and further plans for change. The need they perceive for modernising Church life and making it relevant today draws some, at times, into open dissent against Church teaching. Others resist, hanging onto what they see as the sure treasures of their inheritance. Still others have been known to leave the Church or, as more often happens, form small groups in which they feel more comfortable outside the main lines of Church life. Since such groups are not recognized by Church authority, they usually strive to have others in the Church think as they do. Most responses referred to the need for leadership that would draw the community together by sound teaching and practical guidance so as to manifest Christ present in His Church, teaching His people through the bishop. The responses point out that the Church has immense capability to meet these new challenges. Bishops are strengthened by the truth of the Gospel and Christ's mandate to preach it to every creature. They are inspired by the memory of those who have gone before them: the generations of bishops, priests, deacons and laity, dedicated to telling the Good News. In their responses the bishops desire that diocesan and parochial institutions be established for instruction in the faith and that the apostolate of charity thrive and grow strong. They emphasise the need to introduce institutions more appropriate for today. In this regard, the new ecclesial movements have a prominent place. Many responses were concerned that women should be more active and better represented and integrated into the life of the Church. The Church is inspired by a cloud of witnesses (cf. Heb 12: 1) to Gospel values in civil life, the professions, the workplace and the home. The laity are more than ever necessary today, as the Church strains forward in the work of transmitting the Gospel in a contemporary world where they can enter to fulfill their proper vocation and mission in the secular order. CHAPTER IIPROCLAMATION AND CATECHESIS
Kerygma: The Initial Proclamation of the Gospel22. The first telling of the Gospel truth was Christ's call to conversion, beginning His public ministry i |