The challenge of faith today

Catechesis

22. The Church's mission to "tell the truth of Jesus Christ" in Oceania today summons her to renew her catechesis, instruction and formation in the faith. The media's impact on people's lives illustrates how strongly a new social reality demands fresh ways of presenting the faith. Catechesis aims to educate children, young people and adults in the faith. It includes especially "the teaching of Christian doctrine imparted in an organic and systematic way with a view of initiating the hearers into the fullness of Christian life".⁽⁸²⁾ The Synod Fathers proposed a greater commitment of both finance and personnel to reach groups that are easily overlooked. The need for comprehensive courses for adults and children with special needs, who do not attend Catholic schools, calls for special care and systematic planning. Basic to all human rights is the freedom of religion, which includes the right to be instructed in the faith.⁽⁸³⁾ "Every baptized person, precisely by reason of being baptized, has the right to receive from the Church instruction and education enabling him or her to enter on a truly Christian life".⁽⁸⁴⁾ This requires that governments and school authorities ensure that this right is effectively respected. "Where there is a genuine partnership between government and Church in the provision and operation of schools, the education of the nation's children and young people is greatly advanced".⁽⁸⁵⁾ Men and women religious, lay people and clergy have laboured to achieve this end, often with prodigious effort and many sacrifices. Their work needs to be consolidated and extended to ensure that all the baptized grow in faith and in understanding of the truth of Christ.

Ecumenism

23. The Synod Fathers saw disunity among Christians as a great obstacle to the credibility of the Church's witness. They expressed their earnest desire that the scandal of disunity not continue and that new efforts of reconciliation and dialogue be made, so that the splendour of the Gospel may shine forth more clearly.

In many missionary areas of Oceania, the differences between Churches and Ecclesial Communities have led in the past to competition and opposition. In recent times, however, relationships have been more positive and fraternal. The Church in Oceania has given ecumenism a high priority and has brought a freshness and openness to ecumenical activities. Opportunities are welcomed for "a dialogue of salvation"⁽⁸⁶⁾ aimed at greater mutual understanding and enrichment. The strong desire for unity in faith and worship is one of the gifts of the Holy Spirit to Oceania;⁽⁸⁷⁾ and cooperation in areas of charity and social justice is a clear sign of Christian fraternity. Ecumenism found fertile soil in which to take root in Oceania, because in many places local communities are closely knit. A still stronger desire for unity in faith will help to keep these communities together. This desire for deeper communion in Christ was symbolized at the Synod by the presence of the fraternal delegates from other Churches and Ecclesial Communities. Their contributions were encouraging and helpful in making progress towards the unity willed by Christ.

In the work of ecumenism, it is essential that Catholics be more knowledgeable about the Church's doctrine, her tradition and history, so that in understanding their faith more deeply they will be better able to engage in ecumenical dialogue and cooperation. There is a need too for "spiritual ecumenism", by which is meant an ecumenism of prayer and conversion of heart. Ecumenical prayer will lead to a sharing of life and service where Christians do as much together as is possible at this time. "Spiritual ecumenism" can also lead to doctrinal dialogue, or its consolidation where it already exists. The Synod Fathers saw it as very useful to have ecumenically accepted texts of the Scriptures and prayers for common use. They wanted to see greater attention given to the pastoral needs of families whose members belong to different Christian communities. They also encouraged the Church's agencies, where possible, to share social services with other Christian communities. It is good that Christian leaders act in concert and make common declarations on religious or social issues, when such declarations are necessary and opportune.⁽⁸⁸⁾

Fundamentalist Groups

24. Ecumenism needs to be distinguished from the Church's approach to fundamentalist religious groups and movements, some of which are Christian in inspiration. In some missionary areas, the Bishops are concerned about the effect that these religious groups or sects are having on the Catholic community. Some groups base their ideas on a reading of Scripture, often employing apocalyptic images, threats of a dark future for the world, and promises of economic rewards for their followers. While certain of these groups are openly hostile to the Church, others wish to engage in dialogue. In more developed and secularized societies, concern is growing about fundamentalist Christian groups which draw young people away from the Church, and even from their families. Many different movements offer some form of spirituality as a supposed remedy for the harmful effects of an alienating technological culture in which people often feel powerless. The presence and activity of these groups and movements are a challenge to the Church to revitalize her pastoral outreach, and in particular to be more welcoming to young people and to those in grave spiritual or material need.⁽⁸⁹⁾ It is also a situation which calls for better biblical and sacramental catechesis and an appropriate spiritual and liturgical formation. There is a need too for a new apologetics in keeping with the words of Saint Peter: "Be ready to give reasons for your hope" (1 Pt 3:15). In this way, the faithful will be more confident in their Catholic faith and less susceptible to the allure of these groups and movements, which often deliver the very opposite of what they promise.

Interreligious Dialogue

25. Greater travel opportunities and easier migration have resulted in unprecedented encounters among the cultures of the world, and hence the presence in Oceania of the great non-Christian religions. Some cities have Jewish communities, made up of a considerable number of survivors of the Holocaust, and these communities can play an important role in Jewish-Christian relations. In some places too there are long established Muslim communities; in others, there are communities of Hindus; and in still others, Buddhist centres are being established. It is important that Catholics better understand these religions, their teachings, way of life and worship. Where parents from these religions enrol their children in Catholic schools, the Church has an especially delicate task.

The Church in Oceania also needs to study more thoroughly the traditional religions of the indigenous populations, in order to enter more effectively into the dialogue which Christian proclamation requires. "Proclamation and dialogue are, each in its own place, component elements and authentic forms of the one evangelizing mission of the Church. They are both oriented toward the communication of salvific truth".⁽⁹⁰⁾ In order to pursue a fruitful dialogue with these religions, the Church needs experts in philosophy, anthropology, comparative religions, the social sciences and, above all, theology.