Ordained ministry and the consecrated life

Vocations and Seminaries

48. Given the essential role of the priesthood and the great importance of the consecrated life in the mission of the Church, the Bishops at the Special Assembly affirmed the witness offered by Bishops, priests and those in the consecrated life through their prayer, fidelity, generosity and simplicity of life.⁽¹⁵⁶⁾ The field in which they work is vast and they are relatively few. Yet Oceania has many young people who are a precious spiritual resource; and among them are undoubtedly many who are called to the priesthood or to the consecrated life. "Would that an ever increasing number might attentively listen to and willingly accept those words of Christ which speak of a special personal choice by God of an apostolic fruitfulness: 'You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide' (Jn 15:16)".⁽¹⁵⁷⁾ The Synod Fathers pointed to the serious shortage of priests and consecrated religious in Oceania. The promotion of vocations is an urgent responsibility of every Catholic community. Each Bishop should see to the establishment and implementation of a plan to promote priestly and religious vocations at every level - diocesan, parish, school and family. The Synod Fathers look to the future with hope and trust, praying "the Lord of the harvest to send labourers into the harvest" (Lk 10:2). They are firm in their faith that "God will provide" (Gen 22:8).

 In seminaries, the priests of the future are formed in the image of the Good Shepherd, "joining themselves with Christ in the recognition of the Father's will and in the gift of themselves to the flock entrusted to them".⁽¹⁵⁸⁾ Each Bishop is responsible for the formation of the local clergy in the context of the local culture and tradition. In this regard, the Synod Fathers asked that "serious consideration be given to more flexible and creative models of formation and learning"⁽¹⁵⁹⁾ which take into account the essential elements of a well integrated formation of candidates for the priesthood in Oceania: human, intellectual, spiritual and pastoral formation.⁽¹⁶⁰⁾ At the same time, the Bishops expressed "caution concerning extremes of clericalism or secularism and the dangers of inadequate competence, sometimes the result of present-day seminary formation that neglects the real academic and spiritual needs of seminarians".⁽¹⁶¹⁾

Special attention needs to be given to the situation of some Churches in Oceania. In the particular Churches of Papua New Guinea, Solomon Islands and the other island nations of the Pacific, new seminaries have been opened to cater for an increasing number of seminarians who need to be formed in their own regions and in contact with their own culture. While giving thanks for the precious gift of new vocations, the Synod Fathers also recognized the need for more local staff, adequately trained for both academic and formation purposes. Some proposals were made in order to overcome this now critical situation, including the sharing of personnel within Oceania. Local diocesan priests should be provided with more opportunities for higher studies both within the region and further afield. A mutually agreed exchange programme could be established to meet these various needs. The overriding concern of the Bishops is the integral human and pastoral formation of the seminarians in their own cultural context. Solutions need to be found in order to provide the necessary financial support for seminaries, which is at present a heavy burden on many Dioceses. Where there are insufficient resources in Oceania, appeal should be made to the wider Church, and to religious orders, congregations and institutes, to help the young Churches form qualified local personnel.⁽¹⁶²⁾ The future of the Church in Oceania depends in large part upon this, for the Church cannot function without the sacramental priesthood, and cannot function well without good priests.

The Life of the Ordained

49. Since the Second Vatican Council, the priest has been confronted with changes, developments and the challenges of contemporary society. The Synod Fathers acknowledged "the ongoing fidelity and commitment of priests in their priestly ministry. This fidelity is all the more impressive as it is lived in a world of uncertainty, isolation, busyness and, at times, indifference and apathy. We acknowledge the fidelity of priests as a powerful witness to Christ's compassion for all his people, and commend them for it".⁽¹⁶³⁾

The life of the priest is modelled absolutely on the example of Christ, who gave himself so that all may have life to the full. Through the ordained priesthood, the presence of Christ is made visible in the midst of the community. This does not mean, however, that priests are exempt from human weakness or sin. Therefore, every priest needs unceasing conversion and openness to the Spirit in order to deepen his priestly commitment in fidelity to Christ. "To preserve this fidelity, this Synod urges all clergy to renew their efforts to model their prayer life on that of Christ and to adopt a life-style that reflects Christ's life of simplicity, trust in the Father, generosity to the poor and identification with the powerless".⁽¹⁶⁴⁾

The Synod was conscious of the erosion of priestly identity, in particular the denigration of priestly celibacy in a world influenced by values which are contrary to the demands of the Gospel. Priestly celibacy is a deep mystery grounded in the love of Christ, and it calls for a radical, loving, all-embracing relationship with Christ and his Body the Church. Celibacy is God's gift to those called to live the Christian life as priests, and it is a great grace for the whole Church, a testimony of the total gift of self for the sake of the Kingdom. The ageless values of evangelical celibacy and chastity should be defended and explained by the Church in cultures that have never known them and in contemporary societies where such values are little understood or appreciated. An ever deeper exploration of the Christian mystery of celibacy will help those who have accepted this gift to live it more faithfully and peacefully.⁽¹⁶⁵⁾

The Second Vatican Council taught that "all priests, who are constituted in the order of priesthood by the Sacrament of Orders, are bound together by an intimate sacramental brotherhood, but in a special way they form one priestly body in the Diocese to which they are attached under their own Bishop".⁽¹⁶⁶⁾ In fact, priests with their Bishop constitute a unique community, often called the presbyterium. In a special way the communio of the presbyterium finds liturgical expression in the Rite of Priestly Ordination, and in a concelebration of the Eucharist with the Bishop, especially at the Mass of the Chrism on Holy Thursday. Priests who are sick, elderly and retired have a special place in the presbyterium. As a sign of the Church's recognition of their fidelity, they must always be provided with adequate assistance and sustenance. Clergy who retire from administrative responsibility should be made to feel that they still have a valued place within the presbyterium.⁽¹⁶⁷⁾

The communio of the presbyterium has other practical aspects. "Priests need the company and support of other priests and their Bishop. Bishops are encouraged to make the priests feel that they are indeed co-workers with him in the Lord's vineyard. They should also encourage priests to minister to one another, in a spirit of brotherhood, in order to build a strong local diocesan clergy through mutual support and ongoing renewal".⁽¹⁶⁸⁾ This support in brotherly love is particularly important in island situations where many priests come from societies with strong community bonds, and where they often find themselves given special honour because of their Ordination and rank within society. "Treated in this way by the people they are asked to serve, they need considerable support to establish their own traditions and way of life as diocesan priests".⁽¹⁶⁹⁾

The life of Bishops, priests and deacons requires continuing formation and opportunities to renew their zeal in their divine vocation. The Synod Fathers strongly recommended appropriate spiritual, pastoral, intellectual and recreational opportunities in order to increase the capacity to minister effectively and engage energetically in mission through the years. Certain aspects of continuing formation were highlighted by the Synod: "All ministers are reminded that the fulfilment of their daily tasks provide spiritual enlightenment and refreshment - celebration of the Holy Eucharist, daily reading of Scripture, praying the Liturgy of the Hours, studying the Scriptures and other sources for preaching and teaching, hearing confessions, and reading theological books and journals; personal efforts must be made to take part in retreats, conferences and annual leave, even when this means absenting oneself from pastoral duties. Ongoing formation requires that all continue to develop their ability to proclaim the Gospel message in a way that can be understood by their people; ongoing formation is not only intellectual but also spiritual, human and pastoral. The Bishops are encouraged to organize ongoing formation in their Dioceses along these lines; and provision must be made for study leave and spiritual renewal for all clergy".⁽¹⁷⁰⁾ The Synod Fathers expressed their desire to offer pastoral care to their priests by being open to their needs in every circumstance. They were also sensitive to the situation of those who have left the priesthood.

In certain parts of Oceania, sexual abuse by some clergy and religious has caused great suffering and spiritual harm to the victims. It has been very damaging in the life of the Church and has become an obstacle to the proclamation of the Gospel. The Synod Fathers condemned all sexual abuse and all forms of abuse of power, both within the Church and in society as a whole. Sexual abuse within the Church is a profound contradiction of the teaching and witness of Jesus Christ. The Synod Fathers wished to apologize unreservedly to the victims for the pain and disillusionment caused to them.⁽¹⁷¹⁾ The Church in Oceania is seeking open and just procedures to respond to complaints in this area, and is unequivocally committed to compassionate and effective care for the victims, their families, the whole community, and the offenders themselves.

The Permanent Diaconate

50. The Second Vatican Council decided to restore the permanent diaconate as part of the ordained ministry of the Latin Church. It has been introduced into some Dioceses of Oceania, where it has been well received. A particular advantage of the permanent diaconate is its adaptability to a great variety of local pastoral needs. The Bishops in Synod gave thanks for the untiring work and dedication of the permanent deacons in Oceania, and were conscious of the generosity of the families of married deacons. The proper formation of the deacons is vital, as is a thorough catechesis and preparation throughout the Diocese, especially in the communities where they will serve.⁽¹⁷²⁾ It is also important that they receive continuing formation. It is good for priests and deacons, each responding to his particular vocation, to work together closely in preaching the Gospel and administering the Sacraments.⁽¹⁷³⁾

The Consecrated Life

51. The history of the founding of the Church in Oceania is largely the history of the missionary apostolate of countless men and women religious, who proclaimed the Gospel with selfless dedication in a wide range of situations and cultures. Their enduring commitment to the work of evangelization remains vitally important and continues to enrich the life of the Church in unique ways. Their vocation makes them experts in the communio of the Church. By pursuing the perfection of charity in the service of the Kingdom, they respond to the thirst for spirituality of the peoples of Oceania and are a sign of the holiness of the Church.⁽¹⁷⁴⁾ Pastors should always affirm the unique value of the consecrated life and give thanks to God for the spirit of sacrifice of families willing to give one or more of their children to the Lord in this wonderful way.⁽¹⁷⁵⁾

Faithful to the charisms of the consecrated life, congregations, institutes and societies of apostolic life have courageously adjusted to new circumstances, and have shown forth in new ways the light of the Gospel. Good formation is vital for the future of the consecrated life, and it is essential that aspirants receive the best possible theological, spiritual and human training. In this regard. the young should be accompanied appropriately in the early years of their journey of discipleship. Given the central importance of the consecrated life in the Church in Oceania, it is important that Bishops respect the charisms of the religious institutes and encourage them in every way to share their charisms with the local Church. This can be done through their involvement in planning and decision-making in the Diocese; by the same token, Bishops should encourage religious men and women to join in implementing pastoral plans within the local Church.

Contemplative orders have taken root in Oceania, and they attest in a special way to God's transcendence and the supreme value of Christ's love. They witness to the intimacy of communion between the person, the community and God. The Synod Fathers were conscious that the life of prayer in the contemplative vocation is vital for the Church in Oceania. From the very heart of the Church and in mysterious ways, it inspires and influences the faithful to live the life of Christ more radically. Therefore, the Bishops urged that there never cease to be in Oceania a deep appreciation of the contemplative life and a determination to promote it in every way possible.⁽¹⁷⁶⁾

52. Pondering God's generosity in Oceania and his infinite love for its peoples, how can we fail to give thanks to him from whom every good gift comes? And among these many gifts, how can we fail to praise God especially for the unfathomable treasure of faith and the call to mission which it implies? We have put our faith in Christ, and it is the word of Christ that we are summoned to speak in the concrete circumstances of our time and cultures. The Special Assembly for Oceania has offered many directions and suggestions which need to be taken up by the local Churches in Oceania to ensure that they play their part in the work of the new evangelization. In the face of every difficulty, we are all called to this task by the Risen Christ, who commanded his Apostles, "Put out into deep water and pay out your nets for a catch" (Lk 5:4). Our faith in Jesus tells us that our hope is not in vain and we can say with Peter: "At your word, I will let down the nets" (Lk 5:5). The result is astonishing: "They caught a huge shoal of fish" (Lk 5:6). Though the waters of Oceania are many, vast and deep, the Church in Oceania has not ceased to walk joyfully and confidently with Christ, telling his truth and living his life. Now is the time for the great catch!