Hope for society

The Church's Social Teaching

26. The Church regards the social apostolate as an integral part of her evangelizing mission to speak a word of hope to the world; and her commitment in this regard is seen in her contribution to human development, her promotion of human rights, the defence of human life and dignity, social justice and protection of the environment. The Synod Fathers were one with their people in expressing determination to act against injustices, corruption, threats to life and new forms of poverty.⁽⁹¹⁾

Late in the nineteenth century when an industrial, consumer society was in its early years, the Church in Oceania welcomed papal social teaching on workers' rights to employment and a just wage. In the developing countries of Oceania, the social doctrine of the Church has been well received, especially since the Second Vatican Council, and the Bishops of Oceania have taught this social doctrine effectively and applied it to current social issues. Statements by the Federation of the Bishops' Conferences of Oceania, the Bishops' Conferences and individual Bishops reflect the full range of the Church's social teaching and illustrate how she has attempted to advance the cause of indigenous peoples and the rights of smaller nations, and to strengthen the bonds of international solidarity. The Church has also helped to develop democratic forms of government which respect human rights, the rule of law and its just application.

It is certain that commitment to social justice and peace is an integral part of the Church's mission in the world.⁽⁹²⁾ Yet her mission does not depend upon political power. "The Church is concerned with the temporal aspects of the common good because they are ordered to the sovereign Good, our ultimate end".⁽⁹³⁾ The Church's social teaching needs to be taught and implemented still more effectively in Oceania, especially through structures such as commissions for justice and peace. This social teaching is to be "clearly presented to the faithful in easily understandable terms and be witnessed to by a simple life style".⁽⁹⁴⁾ A more acute analysis of economic injustice and of corruption needs to be made so that adequate measures can be proposed to overcome them. Catholic organizations involved in action for justice are encouraged to remain attentive to new forms of poverty and injustice and to help eliminate their causes.

Human Rights

27. The Synod Fathers were keen that the people of Oceania become still more conscious of human dignity, which is based on the fact that all are created in God's image (cf. Gen1:26). Respect for the human person entails respect for the inviolable rights that flow from a person's dignity. All basic rights are prior to society and must be recognized by it.⁽⁹⁵⁾ Failure to respect the dignity or rights of another person is contrary to the Gospel and destructive of human society. The Church encourages young people and adults to respond effectively to injustice and to the failure to respect human rights, some of which are either under threat in Oceania or need to be more widely respected.

Among these is the right to work and employment, so that people can support themselves and raise and educate a family. Unemployment among youth is a major concern, leading in some countries to a rising incidence of youth suicide. Labour unions can perform a unique role in defending workers' rights. To be faithful to their calling, politicians, government officials and police must be honest and avoid corruption in all its forms, for it is always a serious injustice to citizens. By working together with politicians, business executives and community leaders, Church leaders can offer valuable assistance in establishing ethical guidelines on issues affecting the common good and ensuring that they are put into practice.

Without claiming to be experts in the field, Church leaders need to be well informed about economic affairs and their impact on society. The Synod Fathers reiterated that "a theory that makes profit the exclusive norm and ultimate end of economic activity is morally unacceptable".⁽⁹⁶⁾ So-called "economic rationalism"⁽⁹⁷⁾ is a tenet which tends increasingly to divide rich and poor nations, communities and individuals. The smaller nations of Oceania are particularly vulnerable to economic policies based on a social philosophy of this kind, because it has a diminished sense of distributive justice, and is too little concerned to ensure that everyone has the necessities of life and an integral human development. The fact that families suffer from such economic policies is particularly worrying. The Bishops pointed out that another destructive phenomenon in Oceania is the spread of gambling, especially in casinos which hold out the promise of a quick and spectacular solution to financial woes, only to lead people into an even more difficult situation.

Indigenous Peoples

28. Unjust economic policies are especially damaging to indigenous peoples, young nations and their traditional cultures; and it is the Church's task to help indigenous cultures preserve their identity and maintain their traditions. The Synod strongly encouraged the Holy See to continue its advocacy of the United Nations Declaration on the Rights of Indigenous Peoples.⁽⁹⁸⁾

A special case is that of the Australian Aborigines whose culture struggles to survive. For many thousands of years they have sought to live in harmony with the often harsh environment of their "big country"; but now their identity and culture are gravely threatened. In more recent times, however, their joint efforts to ensure survival and gain justice have begun to bear fruit. There was a saying from Australian bush life heard in the Synod Hall: "If you stay closely united, you are like a tree standing in the middle of a bush-fire sweeping through the timber: the leaves are scorched, the tough bark is scarred and burned, but inside the tree the sap still flows, and under the ground the roots are still strong. Like that tree you have survived the flames, and you have still the power to be born. The time for rebirth is now".⁽⁹⁹⁾ The Church will support the cause of all indigenous peoples who seek a just and equitable recognition of their identity and their rights;⁽¹⁰⁰⁾ and the Synod Fathers expressed support for the aspirations of indigenous people for a just solution to the complex question of the alienation of their lands.⁽¹⁰¹⁾

Whenever the truth has been suppressed by governments and their agencies or even by Christian communities, the wrongs done to the indigenous peoples need to be honestly acknowledged. The Synod supported the establishment of "Truth Commissions",⁽¹⁰²⁾ where these can help resolve historical injustices and bring about reconciliation within the wider community or the nation. The past cannot be undone, but honest recognition of past injustices can lead to measures and attitudes which will help to rectify the damaging effects for both the indigenous community and the wider society. The Church expresses deep regret and asks forgiveness where her children have been or still are party to these wrongs. Aware of the shameful injustices done to indigenous peoples in Oceania, the Synod Fathers apologized unreservedly for the part played in these by members of the Church, especially where children were forcibly separated from their families.⁽¹⁰³⁾ Governments are encouraged to pursue with still greater energy programmes to improve the conditions and the standard of living of indigenous groups in the vital areas of health, education, employment and housing.

Development Aid

29. Just as in the early Church one Christian community was bound to another by hospitality offered to pilgrims, mutual assistance and the sharing of material resources and personnel, practical solidarity between the local Churches in Oceania makes communio visible to the world. Many national economies in Oceania are still dependent on international support and need a continuing supply of development aid. While aid for socio-economic development is generously offered by international agencies, the Church finds it more difficult to obtain direct aid for her pastoral projects, even though many of these reach far beyond the bounds of the Catholic community. Given the situation, the Synod recommended that Church-related funding agencies review their criteria in order to open up their resources to the apostolic works which are a necessary pre-requisite for the social development needed to improve living standards.⁽¹⁰⁴⁾

The Synod Fathers also asked that "the Church in the more wealthy parts of Oceania share her resources with the other local Churches in the Pacific as well as cooperate with them in establishing links with funding agencies".⁽¹⁰⁵⁾ Nor can the Church in Oceania be indifferent to the fate of the poorer Churches in neighbouring Asia, whenever they stand in need of her help and services. The Synod acknowledges the generous contributions of money and resources made by Catholic people to aid programmes, and especially to the work of lay personnel engaged in often very difficult situations to improve human conditions in Oceania.

The Sanctity of Life

30. In the more secularized and affluent societies of Oceania, the right to life is the one most under threat. There is a profound contradiction in this, for these are often societies which speak insistently about human rights while denying the most basic right of all. Did not Christ himself say "I came that they may have life, and have it abundantly" (Jn10:10)? Indeed, "the Gospel of life is at the heart of Jesus' message".⁽¹⁰⁶⁾ In the present conflict between a "culture of life" and "a culture of death", the Church has to defend the right to life from the moment of conception until natural death, at every stage of its development. The moral and social values which should inform society are based on the sacredness of life created by God. Presenting a clear perspective on humanity's origin from God the Creator and its eternal destiny will help people see life's true value. It is not a question of the Church seeking to impose her morality on others, but rather of being faithful to her mission to share the full truth about life as taught by Jesus Christ. The promotion of the sacredness of life is a consequence of the Christian understanding of human existence. This message must be taught by the Church not only within the Catholic community but, in a prophetic way, to society as a whole in order to declare the power and beauty of the Gospel of life.

On this point, the witness of Catholic health care institutions is essential, as is the role of the media in promoting the value of life. In order to present the Church's position on biomedical and health issues in the public forum clearly and faithfully, Bishops, priests, and experts in law and medicine need to be trained adequately.⁽¹⁰⁷⁾ Life must be promoted and its sanctity defended against every threat of violence in its many forms, especially violence against the weakest - the elderly, the dying, women, children, the disabled and the unborn.

The Environment

31. Oceania is a part of the world of great natural beauty, and it has succeeded in preserving areas that remain unspoiled. The region still offers to indigenous peoples a place to live in harmony with nature and one another.⁽¹⁰⁸⁾ Because creation was entrusted to human stewardship, the natural world is not just a resource to be exploited but also a reality to be respected and even reverenced as a gift and trust from God. It is the task of human beings to care for, preserve and cultivate the treasures of creation. The Synod Fathers called upon the people of Oceania to rejoice always in the glory of creation in a spirit of thanksgiving to the Creator.

Yet the natural beauty of Oceania has not escaped the ravages of human exploitation. The Synod Fathers called upon the governments and peoples of Oceania to protect this precious environment for present and future generations. ⁽¹⁰⁹⁾ It is their special responsibility to assume on behalf of all humanity stewardship of the Pacific Ocean, containing over one half of the earth's total supply of water. The continued health of this and other oceans is crucial for the welfare of peoples not only in Oceania but in every part of the world.

The natural resources of Oceania need to be protected against the harmful policies of some industrialized nations and increasingly powerful transnational corporations which can lead to deforestation, despoliation of the land, pollution of rivers by mining, over-fishing of profitable species, or fouling the fishing-grounds with industrial and nuclear waste. The dumping of nuclear waste in the area constitutes an added danger to the health of the indigenous population. Yet it is also important to recognize that industry can bring great benefits when undertaken with due respect for the rights and the culture of the local population and for the integrity of the environment.