Spiritual and Sacramental life

Come Holy Spirit!

36. "God's love has been poured into our hearts through the Holy Spirit who has been given to us" (Rom 5:5). When "the Word was made flesh and dwelt among us" (Jn 1:14), God broke into human history so that we might become "partakers of the divine nature" (2 Pt 1:4). Living in Christ implies a way of life made new by the Spirit. Saint Paul speaks of putting on the new nature "created after the likeness of God in true righteousness and holiness" (Eph 4:24). The Church in Oceania has been endowed by the Holy Spirit with many gifts. For all the great diversity of cultures and traditions, she is one in faith, hope and charity, one in Catholic doctrine and discipline, one in the communion of the Most Holy Trinity.⁽¹²⁵⁾ In this communion, all are called to live the life of Christ in the midst of their daily activities, to show forth the wonderful fruits of the Spirit (cf. Gal 5:22-23) and to be witnesses to God's love and mercy in the world.

The Spirit of Interiority

37. The Special Assembly emphasized the fundamental importance for the Church in Oceania of prayer and the interior life in union with Christ. Indigenous people have retained their appreciation of silence, contemplation and a sense of mystery in life. The frenetic activity of modern life with all its pressures makes it indispensable that Christians seek prayerful silence and contemplation as both conditions for and expressions of a vibrant faith. When God is no longer at the centre of human life, then life itself becomes empty and meaningless.⁽¹²⁶⁾

The Synod Fathers recognized the need to give fresh impetus and encouragement to the spiritual life of all the faithful. Jesus himself often "went off to a lonely place and prayed there" (Mk 1:35). The Evangelist notes: "His reputation continued to grow, and large crowds would gather to hear him and to have their sickness cured; he would always go off to some place where he could be alone and pray" (Lk 5:15-16). Jesus' prayer is our example, especially when we are caught up in the tensions and responsibilities of daily life. The Synod Fathers emphasized the importance of the life of prayer, considering the fact that the whole region faces the growing impact of secularization and materialism; and as a stimulus to the interior life, they encouraged visits to the Blessed Sacrament, the Stations of the Cross, the Rosary and other devotional exercises, as well as prayers in the family.⁽¹²⁷⁾ The presence in Oceania of communities of contemplative life is an especially powerful reminder of the spirit of interiority which helps us find the presence of God in our hearts. The spirit of interiority is also crucial in inspiring and guiding pastoral initiatives. It offers the strength of a genuinely apostolic love which mirrors the love of God.

"Lectio Divina" and Scripture

38. The Church Aforcefully and specially exhorts all the Christian faithful...to learn 'the surpassing knowledge of Jesus Christ' (Phil 3:8) by frequent reading of the divine Scriptures... Let them remember, however, that prayer should accompany the reading of Sacred Scripture, so that a dialogue takes place between God and the reader. For 'we speak to him when we pray; we listen to him when we read the divine oracles'".⁽¹²⁸⁾ The word of God in the Old and New Testament is fundamental for all who believe in Christ, and it is the inexhaustible wellspring of evangelization. Holiness of life and effective apostolic activity are born of constant listening to God's word. A renewed appreciation of Scripture allows us to return to the sources of our faith and encounter God's truth in Christ. Acquaintance with the Scriptures is required of all the faithful, but particularly of seminarians, priests and religious. They are to be encouraged to engage in lectio divina, that quiet and prayerful meditation on the Scripture that allows the word of God to speak to the human heart. This form of prayer, privately or in groups, will deepen their love for the Bible and make it an essential and life-giving element of their daily lives.⁽¹²⁹⁾

For this reason, the Scriptures need to be accessible to all in Oceania. They need to be well and faithfully translated into the greatest possible number of vernacular languages. Much highly commendable work of biblical translation has already been done, but more still needs to be done. It is not enough, however, to provide the many linguistic groups with a biblical text which they can read; to help them understand what they read, there is a need for solid and continuing biblical formation for all who are called to proclaim and teach the word of God.⁽¹³⁰⁾

Liturgy

39. The Synod Fathers reflected at length on the importance of the liturgy in the local Churches in Oceania, and they expressed the desire that the local Churches continue to foster their liturgical life so that the faithful can enter more deeply into the mystery of Christ. They recognized greater participation of the People of God in the liturgy as one of the fruits of the Second Vatican Council, which has led in turn to a greater sense of mission, as it was intended to do. Christian life has been invigorated by a renewed understanding and appreciation of the liturgy, especially of the Eucharistic Sacrifice. The Council saw the renewal of the liturgy as a process of coming to an ever deeper understanding of the sacred rites, and in this regard many local Churches are involved in a theoretical reflection and practical actuation of a proper inculturation of the forms of worship, with due regard for the integrity of the Roman Rite. Adequate translations of liturgical texts and appropriate use of symbols drawn from local cultures can avert the cultural alienation of indigenous people when they approach the Church's worship.⁽¹³¹⁾ The words and signs of the liturgy will be the words and signs of their soul.

The Eucharist

40. The Eucharist completes Christian initiation and is the source and summit of the Christian life. Christ is really and fully present in the Sacrament of his Body and Blood, offered in sacrifice for the life of the world and received in communion by the faithful. From the very beginning, the Church has not ceased to obey the Lord's command, "Do this in memory of me" (1 Cor11:24). The Catholics of Oceania understand well the central place of the Eucharist in their lives. They realize that regular and prayerful celebration of the Eucharistic Sacrifice enables them to follow the path of personal holiness and to play their part in the Church's mission. The Synod Fathers were quick to acknowledge this widespread appreciation and intense love of the Church's greatest Sacrament.

They also expressed their concern that many communities throughout Oceania go without the celebration of the Eucharist for long periods.⁽¹³²⁾ There are many reasons for this: the growing scarcity of priests available for pastoral ministry; especially in Australia, the growth of rural poverty and the movement to cities, which leads to an ever decreasing population and the isolation of many communities. The vast distances between many islands often mean that it is impossible to have a resident priest. Many communities therefore gather on the Lord's Day for services which are not celebrations of the Eucharist; and there is a need for great wisdom and courage in addressing this most regrettable situation. I make my own the Synod's insistence that greater efforts be made to awaken vocations to the priestly life, and to allocate priests throughout the region in a more equitable way.

The Sacrament of Penance

41. "It is important for us to reflect on the fact that Christ wills the Sacrament of Penance to be the source and sign of radical mercy, reconciliation and peace. The Church serves the world best when she is precisely what she is meant to be: a reconciled and reconciling community of Christ's disciples... The Church is never more herself than when she meditates and reconciles, in the love and power of Jesus Christ, through the Sacrament of Penance".⁽¹³³⁾ This is why the Synod Fathers were grateful that in many of the Churches in Oceania the Sacrament of Penance is widely practised and cherished as a source of healing grace.

Yet they also noted that in other local Churches there are serious pastoral challenges with regard to this Sacrament. Especially in developed societies, many of the faithful are confused or indifferent about the reality of sin and the need for forgiveness in the Sacrament of Penance. At times, the true sense of human freedom is not understood. The recovery of the fundamental place of the Sacrament of Penance in the life of the People of God was a deep desire of the Bishops. They urged "that a more extensive catechesis be offered on personal responsibility, the reality of sin and the Sacrament of Reconciliation so as to remind Catholics of the loving mercy of Jesus Christ made available through this Sacrament and of the need for sacramental absolution for serious sin committed after Baptism; that, because of the assistance to spiritual progress provided by this Sacrament, priests are to be encouraged not only to make the Sacrament of Reconciliation an important part of their own lives, but to ensure its availability on a regular basis as a vital part of their ministry to the faithful".⁽¹³⁴⁾ The experience of the Great Jubilee suggests that the time has come for such a renewed catechesis and practice of the great Sacrament of mercy.

Anointing of the Sick

42. Christ's compassionate love is offered in a special way to the sick and suffering. This is reflected in the care which the Church extends to all who are suffering in body and spirit. The renewed Liturgy of the Sick has been a most positive contribution to the life of those who are in situations where life is endangered: serious illness, lifeBthreatening surgery or old age. The elderly often suffer from the pain of isolation and loneliness. Community celebrations of this Sacrament are of great help and consolation to the sick and suffering, and a source of hope for those who accompany them. In a special way, the Synod Fathers wanted to thank all who support the sick and dying. Theirs is a precious witness to the love of Christ himself at a time when the sick and dying can be made to seem a burden.⁽¹³⁵⁾