2.1.1 How does one integrate faith and culture thereby promoting inculturation?

• «How to integrate faith and culture? ... to go about a real process of inculturation? Is inculturation possible at this stage?» (Bosquez).

• How do we begin initial proclamation to peoples «who have had some sort of a Christian Tradition», perhaps even for over a century? (Kachira)

• As missionaries « when can we really say that “yes, now we speak the same language” to the people? When can we have the same definitions, the same meaning, the same interpretations?» (Baquero)

2.1.2 How do young people deepen their knowledge of the Faith?

• Young people have many questions regarding the tenets of the Faith⁵. They would be helped to know more of Church history. (Isoaimo)

• How is the formation of catechists, religion teachers and Church leaders. What is the quality of the formation they receive? (FMA Sideia)

• The questions “why should we believe” and “who shall we believe” remain unanswered. Life’s challenges which do not seem to have solutions foster a lack of faith. (Banama)

• Why do missionaries not allow people to practice polygamy? Or forbid abortion? Or frown upon adultery? (Imaka)

2.1.3 How do young people witness to faith and life?

• When the Bosconians go home to their villages, «will they be able to live their faith» outside the confines of DBTI? Will they be able to witness to their family and wantoks? (FMA Pom)

• Why does sexual discrimination continue against women in PNG? Why can men not treat women equally? Why do women not take a stronger stand? (FMA Pom)

• How do young people value life? (FMA Pom)

• What is the impact of the oratory to the neighboring Vadabada settlement? Is enough being done? (FMA Pom)

2.1.4 How can young people transcend “self” and value the “common good”?

• Many questions young people raise are quite self-serving: «What do I get out of it? What do I receive? Is there any compensation? Is my time spent in a worthwhile manner? Will my friends be there? Wantoks? Is it secure? Will I be safe?» (Cabrido)

2.2.1 The most pressing challenge is that of inculturation as a dialogue between cultures and as a purification of the local culture by Gospel values. The missionary is challenged to appreciate local culture, to see in it the seed of the Gospel while remaining steadfast in the truth.

• The culture and traditions have resisted being Christianized. «Christian teaching seems secondary to traditional values». The example of Bl. Peter ToRot seem to impress few, beyond those belonging to his tribe/culture. (Kachira)

• «Traditional practices (sorcery, witchcraft, magic, custom medicine, etc.) still have great influence, even among so called “educated people”» (Kachira).

• The biggest challenge for us missionaries... is «to accept and live and be part of the culture of the people if we want the message of Christ to be accepted in all his riches. ...[I]t requires change of mentality» and acceptance of local culture (Bosquez).

• Despite our best efforts, we remain “outsiders” to their culture. The main challenge of initial proclamation is to have “insiders” (i.e. they themselves) planting and proclaiming Jesus Christ. (Baquero)

• To develop a just appreciation of culture. (Cabrido) Realizing how some of Jesus’ teachings contradict traditional beliefs, one may conclude «it comes to one’s choice whether to give up his/her culture for Christ or not» (cf. Moko). The challenge is to surpass the notion that Christianity is a foreign—and alien—doctrine.

• The Good News was the white man’s belief. (Banota)

• Initial proclamation came simultaneously with Western culture (including education, health care, sports, modern attire). Those who considered Western culture negatively, remained in their comfort zones. (Enna)

• Old Testament values are very much alive, e.g. “eye for an eye”. Consequently, very few people understand the relevance of the New Testament message. (Aruna)

• There is a powerful sense of community and solidarity in the family, clan, tribe, village or neighbourhood. For this reason, missionaries found it very difficult to convince people to set aside their traditional beliefs. (Banota)

2.2.2 Just as important is the challenge toward integral human development as essential to building the “City of God”.

• The lack of integral development qualifies the acceptance of faith. «I believe... “as long as”». Faith in Jesus comes attached to certain conditions. On one occasion a community leader blurted out “You are a missionary! You are supposed to help us!” (Baquero).

• Many do not feel the urgency of the Gospel since their basic needs are not yet met—e.g. education; health services; security. (Cabrido)

• Educational opportunities need to be provided to the children and young people of the Vadabada settlement. (FMA Pom)

• Programs need to be set up for broken families and abused children. Support groups can help them to realize that God’s love prevails. (Turuk)

• Illiteracy poses a problem in transmitting the faith. (Wera)

2.2.3 The challenge to witness to the Gospel is lived out by promoting truth, justice, love and peace.

• The challenge to witness to living out God’s Word daily. As Blessed John Paul II said: «People today put more trust in witnesses than in teachers». (FMA Pom)

• «The continued violence, injustice and immorality in “Christian countries”» make it difficult for people to accept the Christian message. A similar tension can be found in the apparent contradiction of Christian teaching and scientific values. (Cho)

• Students need to be guided «to commit themselves in service, parish involvement and other community activities». (FMA Pom)

2.2.4 Missionaries are challenged to empower the local people in decision making and administration, beginning with the promotion of vocations and their formation.

• Missionaries to empower the local people to be fully involved in the local Church life, «by forming strong pastoral council officers, Church ministers and catechists». Provide systematic programs for them. (FMA Sideia)

• Students and teachers come from different cultural backgrounds. (Lawrence)

• Work for vocations «to empower the young to be protagonists in their local Church». Formation of local vocations to be inculturated (FMA Sideia)

2.2.5 Churches are challenged to greater respect, closer collaboration and understanding.

• Young people get confused with the proliferation of churches and pastors, and their teaching. (Aina)

• Some young people confront their fellows with questions raised by their pastors / priests to thrown them off-guard. This shakes the faith of their companion who, in turn, question their faith. (Isoaimo)

• There are various false teachings which attract young people. (Kurian)

• The faith young people manifest is so shallow; they are less interested. «Probably we need to begin with their families». (Joseph)

2.2.6 Other important challenges

• Geographical distance and difficult terrain through mountains, swamps, rivers pose challenges to transportation and communication. (Noah)

• It is difficult to visit families in the parish due to security issues. The only places to relate with them are at school and in church. (Swer)

• The challenge and impact of modern technology distracts the young to integrate Gospel values. (Vake)

• There is the need for continuous updating (Scriptures, Church’s social teachings, encyclicals, readings on moral issues); as well as a better preparation of school materials; and a sysemmatic catechesis for the oratory. (FMA Pom)

2.3.1 Schools, Boarding Houses and parishes as preeminent settings of evangelization.

• Schools and Parishes present much opportunity. Christian doctrine and values can be imparted during Religious Instruction and/or Personality Development classes. Many still have «the tradition of the ‘Sunday lotu’. Generally, people love to sing and listen to the Word of God, even long homilies!» (Kachira)

• The school and dormitory set-up favour education and evangelization. (FMA Sideia)

2.3.2 Other factors which give rise to hope in evangelization:

• The following give rise to hope in evangelization: «the simplicity of the people, their sense of religiosity and community, their close connection to their rootedness (traditions & customs)». (Baquero)

• Young people like to congregate. They appreciate large gatherings. (Cabrido)

• We have converts to the Catholic Faith. Others ask preparation for the Sacraments of Initiation. (FMA Pom)

• A few have expressed the desire to explore the possibility of a religious vocation. Some have entered the Savio Haus. (FMA Pom)

• We have committed Past Pupils who have become reliable lay collaborators. (FMA Pom)

• Mobile phones and broadcasting radio programmes make preaching the Word of God easier. (Noah)

Question 3. Within the contexts of traditional religions and cultures or in contexts where the modern process of secularisation is evident: What contribution can religious awareness and sensitivity make? (Keep in mind traditional and new forms of religious experiences). What attitudes do you encounter among the more marginalised people (because of culture, economic means, moral life)?

In PNG the transition from traditional living to the computer age is so fast... people have been attracted quickly to a secular way of living. (Vake)

• The process of secularization is rapid, e.g. as fostered by the LNG (liquid natural gas) project. Traditional values have been overrun by the quest for “money”. This quest has led to an inordinate increase of created needs. Not infrequently, the «very simple, religious, traditional village» has been replaced by one with «broken values»—irrational compensation, gambling as pastime, collapse in moral values, prostitution. Unfortunately, money was never invested for valid needs «such as better food and shelter, education, individual and local development», Instead money was spent mainly for «immediate, material (at times, basic) needs» and passing pleasure. (Baquero)

• The LNG may generate substantial income but also generates enormous social changes. (Ikopu)

3.1 On The Contribution of Religious Awareness and Sensitivity

3.1.1 A commitment to live a life of faith and love.

• The foundation of Christianity is love—a love extended beyond one’s family, tribe and wantok. (Kachira)

• Many female boarders try to live their faith daily. They long for the weekly sharing of God’s Word in preparation for the Sunday liturgy. They grow in the awareness of their dignity and become empowered to stand for their rights. (FMA Pom)

3.1.2 Development of an objective moral sense

• «The understanding of right and wrong (sin) as part of religious awareness» (Kachira).

• «The attitude of “you are welcome as long as you are useful”, the receiving mentality without accountability, the secrets of the tribe and the desire even to defend own people in crime etc. are opposed to a religious experience» (Kachira).

3.1.3 An appreciation of the value of the person and human relationships.

• «People appreciate and are very sensitive to the approach, the way that we are there with them. The time we spend with them» (Bosquez).

3.1.4 Healthy appreciation of local culture and the correct promotion of inculturation

• The cargo cult culture is deeply rooted; the belief in sorcery remains unchanged... in all levels of society. (Bosquez)

• The most evident process of secularization is the cargo cult. (Banama)

• The belief in sorcery and the practice of consulting the spirits of dead ancestors challenge the Christian truth. (Isoaimo)

• We need to respect the people’s traditional religions and cultures and deepen our understanding of Melanesian practices, say for example, regarding death and marriage. (Cho)

• We can promote inculturation by using the materials produced by the Liturgical Catechetical Institute (LCI). (Cho)

3.1.5 Strengthening of the family apostolate

• Strengthens the family apostolate, catechetical ministry and fosters vocations for the local Church. (FMA Sideia)

• It is important to give value to life and the family. (Swer)

3.1.6 A critical use of the media

• Many young people readily accept whatever is presented by media as “gospel truth”. They accept as “facts” the propaganda presented in documentaries. They are uncritical in the use of the internet, TV, radio and other forms of media. (Isoaimo)

• Secularisation takes hold of the young through the uncritical use of media. (Isoaimo)

3.1.7 Other advantages

• « Decentralization of roles to prevent multi-tasking and form responsible and committed church members». (FMA Sideia)

• Chiefs of clans decided for their communities. They have a huge influence in the public practice of religion (Noah).

3.2 On Attitudes Encountered among the Marginalised People

3.2.1 The marginalize seldom experience love and care, and are generally difficult to deal with. Still they are to be treated acknowledging their inherent dignity, for which we are ready to serve.

• The youth of Vadabada settlement manifest a very different and difficult attitude. «They are indifferent to corrections, hard-headed, demanding of what should be given them, liars, pretentious and having so much anger within them». They are jealous and vent their anger even at those who help them. (FMA Pom)

• We accord the same dignity to the leaders of the neighboring Vadabada settlement during school events as we would to other honored guests and VIPs. (Cho)

• The marginalized seldom experience love and care. (Mogona)

• The marginalized are fortunate because we religious are ready to help. (Joseph)

• The pastoral worker needs to «get into the shoes of the marginalized» and imitate Jesus who mingled with «tax collectors and sinners». (Kteng)

3.2.2 Other difficult attitudes of the marginalized

• «Passivity and “conformist” attitude» (FMA Sideia)

• «Holding on to their traditional beliefs and taboos» (FMA Sideia)

• «High percentage of young are out—of-school (having finished only level 8 or vocational training)» (FMA Sideia)

• «Proliferation of teen pregnancies / live-in / multiple marriages, very young single mothers» (FMA Sideia)

• «Victims of polygamous marriage for security and status symbol» (FMA Sideia)

• «Unstable employment, reliance on subsistence farming using antiquated methods» (FMA Sideia)

• «Secularism adds confusion to the lives of the people: wide gap between technology and the laid back life of the people which lacks even the basic means for human existence like water, light, proper hygiene, shelter, means of transport.» (FMA Sideia)

• Preference for the repressive system to make people especially the young do things instead of persuasion (FMA Sideia)

Question 4. Collect experiences and reflections emerging from your own context regarding the initial proclamation of Jesus, which led to”the Good News being heard, believed and lived more deeply (JP II, Ecclesia in Oceania, 10).

4.1 Time is an indispensible requirement in initial proclamation

• «Time is not only a different concept in Melanesian cultures; together with patience, time is an indispensable requirement for the proclamation, assimilation and transformation of the Good News of Jesus Christ and the lives of the believers» (Bosquez).

• Time is the key element. «The longer the time we live with our people, the more we are in a position to intervene» and influence them». Unfortunately, we often seek quick answers and even «put answers into their mouths». (Baquero)

4.2 The first proclamation was accomplished by the pioneering missionaries. The task now is to make this proclamation effective.

• Initial proclamation was done by the pioneer missionaries... but somehow, the faith dimension was not deeply rooted. A good and workable pastoral program is needed. Local vocations need to be cultivated. (FMA Sideia)

• There is a great desire to learn more about the Bible / Word of God among Catholics and Christains in general. Bible lectures and seminars, both one-day or week-long, have been well received. (Cabrido)

• Fr. John (SVD) was the first missionary to bring the Gospel to my village... He baptized my parents. Therefore I feel very much encouraged to live the Faith. (Enna)

• I find it difficult to comprehend the lofty ideas that the priest is trying to get across. (Banota)

4.3 Young people need faith experiences to adhere to Christ.

• It is important to give the young people an “experience”. For example, when talking about service, we must give them «the opportunity to experience what real service means». In another instance, when stealing takes place in the boarding house, the “culprit” is given an opportunity to return what was stolen. A day serves as leeway before any disciplinary measure takes place. Often the stolen things are returned, and the individual is given the time to realize his/her error, repent, accept one’s mistake and feel redeemed with honor restored. (Baquero)

• Young people treasure large celebrations of the Faith, like the Youth on Fire rally (actually, a four-month long series of activities) held in 2009 and participated in by some 2,500 Secondary School level young people from over 18 schools and as many parishes. (Cabrido)

• Crusades, class retreats and recollections, even inspirational homilies have brought about repentance and convinced young people to change their lifestyles. (Moko)

• Some groups seem attractive to some more than others. «LKK (Liklik Kristien Komuniti [BEC]) seem to create some interest in Christian life and prayer. Youth groups with a lot of singing... e.g. Revivalist or Pentecostal type; Couples for Christ, Youth for Christ, etc. seem to bear much fruit» (Kachira).

4.4 Liturgy and the celebration of the sacraments are a preeminent locus for initial proclamation

• Liturgy being led by different cultural groups makes the liturgy more alive. (Lawrence)

• The celebration of the sacraments begins a life in the Spirit. (Swer)

4.5 Young people—and the populace in general—find it difficult to let go of customary practices.

• We struggle to convince young people to let go of their belief in sorcery—a belief reinforced by their parents. (Baquero)

• Generally, the sense of importance of traditional religions and practices is very strong in the villages. There is also an evident sign of a desire to inculturate… to know how their traditional beliefs can find a place in the newness Christianity brings. However, the resistance to the Gospel proclamation can also be found in the fear of the changes Christianity asks—e.g. polygamous practice. (Cabrido)

4.6 The people need model witnesses.

• The people of Oceania are perceptive observers and judge the example set by the missionaries. (Bosquez).

• People need to see models... that are convinced of the faith, disciplined and live a simple life of prayer and austerity. (Joseph)

4.7 The boarding house is a privileged setting for education.

• The boarding house is a privileged setting for education, dispelling ignorance and deepening the faith. Of course, what is important is «Christian education [and] not just any humanistic approach in education». (Baquero)

4.8 Other observations

• Despite having been in the country «over 4 decades, learnt the languages, and contributed greatly to the education and welfare of the people», a missionary feels «he is considered “a foreigner”»... that he is a «friend» if «I have dollars in my pocket». He feels «no one would really miss him» should he return to his home country. He feels disappointed that the people fail to reciprocate, that it is their time «to give» (Kachira).

• « It is easy to get the impression that people come for Sunday lotu and other Church practices if I have nothing else to do» (Kachira).

Fr. John A. Cabrido, SDB

21 August 2011, DBTI