Statement on the Pastoral Care of Migrants and Refugees by the Australian
Catholic Bishops' Conference - May 2000
1. INTRODUCTION
1.1 Recognising the pressing difficulties that face migrants and refugees,
the Catholic Bishops of Australia wish to address the issues facing both people
on the move and the receiving communities, and provide for their pastoral care.
For the remainder of this document, the term 'migrant' includes
also those who have come to Australia under the refugee/humanitarian program.
1.2 The presence of migrants leaves neither the receiving culture nor the
migrants themselves without change.
Purpose
1.3 The influx of migrants is a pastoral challenge for the Church. The purpose
of this statement is to present principles that motivate the Church's pastoral
response to migrants and refugees and to outline proposals and guidelines for
implementation in Australia.
Cultural Diversity
1.4 As an integral feature of the human race, cultural diversity finds expression
in language, religion, social values, customs, and traditions. Some are so
fundamental and ingrained as to constitute a people's very social identity.
While cultural diversity shows the richness of the human family, it may become
the occasion of friction, discrimination, isolation and even conflict. Harmony
among culturally diverse people results less from casual circumstance than
from careful and progressive planning that includes community education and
the creation of structures which foster mutual understanding, acceptance, equality
and participation.
2. HISTORY OF MIGRATION IN THE AUSTRALIAN CONTEXT.
2.1 Although cultural diversity already existed among the indigenous people
of Australia, we became a much more diversified nation with the arrival of
the British settlers, and subsequently with the arrival of large groups of
migrants and refugees from other parts of the world. We wish to acknowledge
here that migration has not always benefited the Aboriginal people.
2.2 After the Second World War, the Australian Government accepted many displaced
people from Europe, and later initiated a generous migration program which
has since expanded to include people from almost every part of the world. We
applaud successive Governments for opening the shores of this rich continent
to people from other parts of the world, and particularly for giving protection
to refugees.
"
Since the end of the Second World War, Australia has provided a home to 4.5
million people from over 130 countries A strong pattern of intermarriage between
Australians of different backgrounds is evident". (Australia Today, DIMA,
April 1997). For the last 20 years onward, source countries have changed, creating
new issues and new pastoral challenges.
Along with other Churches and non-governmental agencies, the Catholic Church
has played, and continues to play, an important part in the migration program
through the provision of pastoral care and through sponsorship and resettlement.
The work of many in supporting migrants and refugees is acknowledged - in particular
the Australian Catholic Bishops' Conference and the former Federal Catholic
Immigration Office, the Australian Catholic Migrant and Refugee Office, the
Catholic Immigration Offices in the capital cities, Religious Institutes, Church
organizations (especially the Society of St. Vincent de Paul), and the dioceses
and parishes which have taken initiatives to foster migration and help migrants
and refugees.
Benefits brought about by Migration.
2.3 In Australia, we have come to experience through migration that geographical
barriers between peoples can disappear and those who were geographically, culturally,
politically and religiously far apart from each other can now come to live
together and to know each other better. This helps gradually to erode prejudice
and historical rivalries built over many centuries.
Benefits to the Catholic Church.
2.4 The Catholic Church in Australia has been strengthened in many ways by
the arrival of migrants. They have increased its membership and have enabled
the Church to know itself better. Catholic migrants have brought to Australia
symbols, practices and devotions which add visible substance to the Church's
catholicity. Migrants and refugees enrich the Church's openness to, and inclusiveness
of, all peoples and cultures.
Eastern Catholic Churches.
2.5 The arrival of people from the Eastern Catholic Churches has brought into
Australia Eastern Catholic communities, and gradually the establishment of
the Maronite Diocese and the Melkite and Ukrainian Eparchies, with their bishops
and clergy. Their participation in the life of the Church in Australia has
been a source of great strength. Their presence enables the people of Australia
to have a more complete image of the Catholic Church, of its universality,
its historical past, as well as the longevity and richness of its traditions
and the colourful variety of its rites.
Difficulties and Dangers of Migration.
2.6 Along with the benefits, migration presents some difficulties and dangers.
The process of migration is a process of uprooting. People moving from one
culture to another experience a period, which for many may last for the rest
of their life, of:-
- loss of the sense of security, for they are abruptly cut off from
their familiar social and cultural environment and plunged into one which
may be very different
from that of their homeland;
- economic hardship, due to the difficulty of finding employment and establishing
again whatever is required for living (accommodation, food, health care,
children's education, etc);
- religious disorientation, due to the urgent pressures that material needs
place on them and to the fact that they may not be able to continue their
religious customs and traditions and may find it difficult to adapt to those
of their
new and very different environment.
All these difficulties become much greater when compounded with inadequate
knowledge of the English language.
These and other difficulties, which may include marginalisation, a sense of
personal isolation, discrimination, inadequate public facilities and resources
to cater for their special needs, often place Catholic migrants among those
people whose faith and religious life is in danger, particularly during the
initial stage of their migration experience.
3. PRINCIPLES
The Old Testament
3.1 The Scriptures teach us to respect the alien. Often, it was through the
foreigner that God brought about blessings to people and carried out his plan
of salvation. This is particularly highlighted in the promise to Abraham, when
he is made father of a numberless nation. The Exodus across the Red Sea, which
liberated people from slavery, was the salvation experience of the Israelites.
For this reason they must see foreigners living among them as a reminder of
that experience. Therefore they must not abuse or oppress the
stranger ; they must treat strangers as they treat themselves and must love
them as they love themselves.
Foreigners living among the Israelites are recognised also as people in need
of help and protection; God commands his people to treat them well and not
to discriminate against them, for Yahweh is never partial, and loves the stranger" .
The New Testament
3.2 Christ's teaching: Jesus identified himself with the humblest and
weakest of society, as well as with the stranger . He was a migrant himself,
even a refugee. His approach to foreigners (Samaritans, the Roman Centurion,
Naaman, the Syro-Phoenician woman) gives us the lead. In the last judgement,
the way people have treated the stranger will become a measure of the judgement
against them and whether they are placed among the blessed or the cursed .
3.3 Pentecost: Of particular significance in the history of salvation is the
descent of the Holy Spirit. The Spirit is the gift promised by Christ and its
power is manifested by the fact that Christ's salvation is announced
to people of all regions and countries and that everyone hears it in their
own language. People from every nation, from all tribes and languages , were
called to form the new chosen people of God, where all racial differences and
distinctions have disappeared. In Christ, there is no longer Jew or Greek,
there is no longer slave or free, there is no longer male and female; for all
are one in Christ Jesus. Christ has broken down the dividing wall, that is
the hostility between peoples, and created in himself one new humanity, thus
making peace.
3.4 Apostles' Teaching: From the very beginning, the Church was diversified
in composition. Dissension and dispute in the Church at Antioch resulted from
the claim by some Jewish disciples who taught that "unless you are circumcised
according to Mosaic practice you cannot be saved" . This issue was hotly
debated. Even the eloquence and the authority of Paul did not succeed in bringing
about a consensus. The issue was so important that Paul and Barnabas felt it
necessary to go back to Jerusalem and have the matter finally resolved at a
meeting of all the Apostles. This was a turning point for the Church. The solution
given would determine whether the Church was to remain tied to the Jewish world
or to open itself to the whole world. When the faithful of Antioch heard the
solution given by the Apostles, they rejoiced (Acts 15:31).
Church Documents
The concern of the Catholic Church in Australia for migrants and refugees
is best expressed by the work outlined in 2.2 of this document and by the documents
of the Holy Father, the Holy See, and the Australian Catholic Bishops. Of particular
importance are the Vatican documents Exsul Familia (1952) and Pastoralis Migratorum
Cura (1969), the documents of the Second Vatican Council, other Vatican documents
on Migrants and Refugees, and the Code of Canon Law. These documents establish
important principles for pastoral
concern; also important are the Australian Catholic Bishops' Pastoral
Letter on Migration (11 December 1988) and the 1991 Issues Paper from the Australian
Social Justice Council "I am a Stranger: Will you welcome me?
The Catholic Church maintains i) that the world's resources are for
the welfare of all human beings living in the world and that people are entitled
to a just share of those resources even if it means migrating to other countries;
and ii) that the movement of people, particularly when it involves large numbers,
has to occur in an orderly and regulated manner, without detriment to the political,
social and economic order of the receiving countries. Pope John Paul II in
his message for World Migration Day 2000 said: How can the baptized claim to
welcome Christ if they close the door to the foreigner who comes knocking?
'If anyone has the world's goods and sees his brother in need, yet closes his
heart against him, how does God's love abide in him?' (I John 3:17).
FROM THE SCRIPTURES AND CHURCH DOCUMENTS COME THE FOLLOWING PRINCIPLES:
1st Principle: Equal distribution of the world's resources and the right
to migration and to its orderly regulation.
The Catholic Bishops of Australia have frequently applauded the Australian
Government for opening the shores of this rich continent to people from other
parts of the world, and particularly for giving protection to refugees. They
have encouraged the Government to be generous in setting the quota of the people
it plans to receive annually (cf Pastoral Letter on 11 December 1988 to mark
the end of the bi-centenary year) and have also encouraged Church cooperation
with the Government in implementing some programs (eg. The Community Refugee
Settlement Scheme), as well as assisting the most needy migrants in their initial
process of settling in their newly adopted country
2nd Principle: Integration.
Migrants and refugees should be helped to integrate into the host society.
It is essential that new arrivals are provided with, or assisted to obtain,
a place where they can celebrate their faith in their own culture and language.
It is also important that they are given the means to live their faith in
the new cultural context of their adopted country. Mutually enriching contacts
between Catholics born in and outside Australia should be encouraged.
A cross-cultural Church should be promoted: a collective awareness of the culture
of others, a spirit of tolerance, a desire to respect foreign cultures, and
a conviction that all people have something valuable to contribute.
3rd Principle: Migrants are an integral part of the local Church.
Migrants living within a parish are an integral part of that parish. They are
active contributors to the life of the local church and not just recipients
of pastoral care.
4th Principle: Migrants should have access to all the resources of the local
church which are enjoyed by other parishioners. Because pastoral care is
based on need, migrants may have a greater call on the resources of the local
church.
5th Principle: Migrant clergy are part of the local presbyterate.
Migrant clergy cooperate with the bishop in the provision of pastoral care.
They also have the right to participation in the local church and its various
clergy bodies and gatherings, and also to education opportunities and remuneration
commensurate with other priests.
6th Principle: Integration respects the time frame of the migrant and cannot
be rushed. Integration into the host society "will occur surely and effectively
if it is done voluntarily and gradually, without any compulsion or hindrance" (Pastoralis
Migratorum Cura, Chapter 1).
7th Principle: Retention of language and culture, with recognition that new
circumstances will cause migrant and receiving cultures to evolve.
4. RESPONSIBILITIES OF CHRIST'S FAITHFUL AND PROPOSALS FOR PASTORAL CARE
4.1 All Christ's Faithful:
i) Mindful of the dignity of all, Christ's faithful should make every
effort to combat discrimination and racist attitudes among people of different
national and cultural origins. All have the rights and duties of promoting
unity (canon 209), of making their needs and opinions known (c.212), of having
access to teaching and sacraments (c.213), of following their own form of
spiritual life, providing it is in accord with Church teaching (c.214), and
of forming associations (c.215).
ii) Both migrants and host communities have a duty to work for integration
and to encourage mutual learning for the enrichment of the local Church: 'Whoever
is going to encounter another people should have great esteem for their heritage
and language and customs' (Pastorali Migratorum Cura). See also Canon
223/1.
iii) Christ's faithful, including recent migrants, should recognise the
special place of the aboriginal people and culture in Australia. While they
have to learn to live in an Australian culture largely determined by its British
and European connections, migrants need also to respect the dignity and rights
of the first inhabitants in the land.
4.2 Bishops
i) The Bishop is entrusted with the flock of Christ in his diocese. He is
the one who has to make sure that everyone receives proper spiritual care
according to his/her need and to promote different ways and means to achieve
this goal.
Vatican Council II, in its decree on the pastoral office of bishops Christus
Dominus bids the bishops to
provide for the welfare of the faithful as their individual circumstances demand..[keeping]
themselves informed of their needs in the social circumstances in which they
live […] They should be solicitous for all, whatever their age, condition
or nationality, whether they are natives, visitors or foreigners.
Since migrants live outside their cultural environment, they belong to the
category of people who live in special social conditions, the Council document
insists that bishops should show
special concern … for those members of the faithful who, on account of
their way of life, are not adequately catered for by the ordinary pastoral
ministry of the parochial clergy or are entirely deprived of it. These include
migrants, exiles and refugees. Bishops should give due consideration especially
to the norms determined by the Holy See, adapting them to their own time, places
and people.
Bishops Committee for Migrants and Refugees
ii) Given the extent of migration in Australia and the pervasive impact it
has on all levels of the Church's structures and institutions, proper
care of migrants cannot be taken individually by each bishop. A common approach
is necessary by all the Bishops of Australia. For this purpose the Australian
Catholic Bishops Conference has established the Bishops' Committee for
Migrants and Refugees to make recommendations to the Conference about the pastoral
care of migrants and refugees. This Committee is assisted by the Australian
Catholic Migrant and Refugee Office (ACMRO). This Office liaises with the Diocesan
Immigration/Multicultural offices and also with the various groups in the Church
that are concerned with providing pastoral care to migrants and refugees, and
with appropriate Government agencies.
Diocesan Immigration Offices
iii) A number of dioceses already have a Catholic Immigration Office with
the special task of dealing with migrant and refugee issues. In other dioceses
where the number of migrants warrants it, a similar office should be set up
or coordinator appointed.
Clergy and Religious Formation
iv) It is the duty of Bishops and Religious Leaders to prepare the diocesan
clergy and religious during their formation years so that they are properly
instructed and equipped to minister in an ever-changing multicultural environment.
It is appropriate that candidates to the priesthood and religious life be given
courses on the social and pastoral issues connected with the presence of migrants
and refugees, including the history of the ethnic communities, their culture
and their religious traditions.
v) Seminarians and religious should be encouraged and given the opportunity
to learn other languages, so that in their ministry they may be better prepared
to work among people of those particular languages.
vi) Attention should be given to the Eastern Catholic Churches, their history,
their structure, their rites and symbols, primarily in the seminaries and houses
of religious formation. Similar information should be given in Catholic schools
and other educational institutions.
Contact with Overseas Churches
vii) The Bishops should seek to form contacts with the Bishops of the countries
of origin of migrants and refugees, creating collaboration between the Church
of departure and the Church of arrival.
viii) Bishops should seek to provide locally, or from the country of origin
of migrants, priests and/or religious who dedicate their ministry to migrants
in their own language and culture.
ix) Bishops should encourage diocesan priests to acquire sufficient knowledge
of the language and culture of one or more migrant groups present in their
dioceses, and even encourage priests to spend some time in the countries of
origin to become better acquainted with different languages, customs and cultures.
For this purpose overseas exchanges for diocesan priests are to be encouraged.
Migrant Chaplains
x) The particular form of providing pastoral care for migrants that the Australian
Bishops have found to be appropriate and fruitful has been through the appointment
of Migrant Chaplains. The Bishop should take particular care that priests appointed
for the first time as migrant chaplains, especially if they come from overseas,
are introduced to their specialised ministry under appropriate direction and
for an adequate period of time. There should also be opportune links with other
priests of the diocese and with parish communities.
xi) It is the duty of the Bishop or Religious Superior to ensure that newly-arrived
migrant pastoral workers (priests, religious sisters and brothers, and lay
people) are given the opportunity to learn English so that they will be properly
equipped in their ministry and will not remain isolated from the local Church.
The Bishop should appoint a Director of Migrant Pastoral Workers or, if he
deems it appropriate, an Episcopal Vicar for Migration.
xii) Bishops should have a proper and clear policy of financial remuneration
for the ministry of Migrant Chaplains within or across dioceses.
Other considerations for Bishops.
xiii) Documents of the Australian Catholic Bishops Conference and of the Diocesan
Bishops which are directed to all the faithful need to be issued, as well
as in English, in at least the major community languages of Australia or
of the diocese concerned.
xiv) In their ministry, bishops should take every opportunity to encourage
people to work in harmony and to be builders of unity and to condemn any form
of racism and discrimination based on ethnic origin.
4.3 Religious Superiors
Religious Superiors should take note of the above proposals for Bishops where
they are applicable to them, especially iv, v, and xi.
4.4 Priests and Pastoral Workers.
All priests are members of the local presbyterate, cooperating with the Bishop
in the provision of pastoral care. They should be aware of the above proposals
for Bishops (4.1). The presence of migrants has increased demands on the
ministry of priests and pastoral workers. Not only have they to minister
to people of different languages, with whom communication can often be minimal,
but they are also faced with different religious traditions and customs.
These traditions and customs, often very different from those of the Australian
environment, can be difficult for the priest, his co-workers in the parish,
and his parishioners to accept. And while "it is easy to understand
that it is not possible to fulfil this pastoral care if the spiritual patrimony
and the special culture of the migrant is not taken into due account … it
is not always easy to avoid that these diversities and adaptations in accordance
with the various ethnic groups, even though legitimate, result in harm to
that unity to which all are called in the Church..". It is therefore
important that priests, especially Parish Priests, and pastoral workers.
i) Be aware that they are entrusted with the spiritual care of all the faithful
within their parish, and that migrants living within their parish are an integral
part of their flock .
ii) Avail themselves, as far as possible, of the migrant chaplains' ministry
in order to provide migrants in their parish with the pastoral care that they
cannot give.
iii) Ensure that migrant chaplains and their communities have access to all
resources in the parish (spiritual and material) which are enjoyed by other
parishioners. It is important that the parish church, hall, classrooms, meeting
rooms, and other parish facilities be available whenever possible to the chaplains
and their communities
iv) Establish financial arrangements with migrant chaplains for the pastoral
care which they provide, reflecting the local diocesan and parish customs and
practice. This will promote the ministry of migrant chaplains and encourage
them to participate in parish activities and initiatives.
v) Be open and hospitable
to migrant chaplains, particularly to those who have come from overseas. Most
chaplains are migrants themselves and are experiencing
the same difficulties of adjustment to the new social and religious environment
as the people whom they serve. It is important that the local clergy appreciate
the chaplains' ministry and make them feel part of the local presbyterate.
vi) Recognize the desire of migrants within to organise themselves in groups
and associations and to have religious and social functions of their own, for
it is in living together that faith is preserved and grows. It is equally important
that opportunities be fostered when unity in diversity can be manifested on
a general parish occasion.
vii) Encourage migrants to contribute to parish liturgies, and encourage the
English-speaking community to seek opportunities to experience the liturgy
and culture of the migrants.
viii)Endeavour to ensure that migrant groups are represented in other areas
of parish life, for example on consultative and decision-making bodies.
ix) Make every effort to combat any form of discrimination and racist attitudes
among people of different national and cultural origin, and take advantage
of every opportunity to promote understanding, harmony and unity. When anti-migration
sentiments re-surface, it is appropriate that the priest speak to his parishioners.
x) Be aware that the arrival and settlement of new migrants and refugees may
challenge a local community comprised of older, and, at times, already integrated
migrant groups.
Comment:
The danger is to attempt to hurry the time needed for adjustment, without
respecting the fact that the seed sown in the ground has to be allowed to
grow in its
own time; and different seeds spring at different times and in different
seasons. We should not forget St. Paul's exhortation: "Let us not grow weary
in doing what is right, for we will reap at harvest time, if we do not give
up" .
4.5 Diocesan Organisations and Receiving Communities.
i) Catholic Schools and Catholic Education Offices on every level should strive
to make Catholics (especially children and young people) more conscious of
the broad range of cultures in the Church. This should not be limited to
history, but related also to the present day situation.
ii) Leadership positions in Church agencies/organisations should be open to
people of all ethnic backgrounds who are canonically eligible and qualified.
iii) All Church agencies/organisations should respect the diverse traditions
of their clients and be responsive to their special needs.
4.6 Migrant Chaplains and other Migrant Pastoral Workers
i) The Priests who are appointed by the Diocesan Bishop to minister as Migrant
Chaplains, and other persons designated as Migrant Pastoral Workers, are
entrusted to carry out a special diocesan ministry and they are always accountable
to the Bishop for the way in which they exercise their ministry.
ii) Newly arrived Migrant Chaplains and Pastoral Workers need to become familiar
with the history, traditions and pastoral approach of the Church in Australia
and with the dispositions of the local Bishops. It is essential therefore that
they dedicate an appropriate period of time to this purpose, and adequate time
to learn English, if required. They must realise that without an adequate knowledge
of the local language they will remain isolated from the local church and clergy,
and will not be able to carry out fully the task with which they are entrusted.
iii) As people to whom a specialised ministry is entrusted, Migrant Chaplains
and Migrant Pastoral Workers should see themselves as builders of bridges between
the migrants and the local community. Therefore they should keep in contact
with the local clergy, particularly with those of the parishes where they most
frequently carry out their ministry to migrants.
iv) Often Migrant Chaplains and Migrant Pastoral Workers have also to be bridges
of reconciliation and unity among the people entrusted to their care, helping
them to heal and overcome historical factions and rivalries. They should encourage
them to appreciate that the new environment provides a golden opportunity to
leave behind past ethnic and political rivalries and to rediscover, and work
towards, unity in Christ "who has come to heal the wounds of sin and
division" .
v) Migrant Chaplains should take part in the various meetings of the diocesan
clergy, to demonstrate that their ministry is an integral part of the ministry
of the local church. They should bring migrant issues to the attention of the
other clergy.
vi) Migrant Chaplains and Migrant Pastoral Workers, particularly where their
number warrants it, should also have regular meetings of their own, under the
responsibility of a Diocesan Director or an Episcopal Vicar for Migration,
to find mutual support and to deal with issues of concern to them.
vii) Migrant Chaplains, who extend their activity regularly in more than one
diocese, should have their ministry authorised by the bishops of each diocese
where they do regular ministry.
Migrants and Migrant Communities
i) Migrants should see themselves not only as the recipients of the Church's
care, but also as active contributors to its mission. While the Church tries
to alleviate the difficulties they encounter in living their commitment to
Christ in a new environment, particularly at the initial stage of their
settlement, it encourages them to be involved in the life and the mission of
the Church.
ii) Migrants may form groups and communities of their own, to continue their
culture, their religious traditions and devotions, always in communion with
the larger Catholic Community. These groups and communities become havens where
the newly arrived find support and encouragement in their Christian commitment,
and gradually help them to feel an integral part of the local Church of which
they are living members.
iii) People who come from countries or regions beset
by long rivalries and conflicts should make every effort to leave behind the
past and work together
towards reconciliation and unity.
iv) Although retaining their language, culture and traditions, migrants and
refugees should become acquainted with the culture and traditions of their
new country and of the local church. They should make every effort to be involved
in the various programs and pastoral initiatives of the local Church, although
adapting them to their own particular circumstances.
5. CONCLUSION
5.1 The future of the Church's mission in Australia is strongly linked
with the presence of migrants. It is important that efforts be made to:
i) dispel attitudes, stereotypes and prejudices which are harmful to individuals
and to the community as a whole; and
ii) present a vision of our Church community where linguistic, cultural,
ethnic and racial differences are seen as an enrichment of the Church and
beneficial
to the life of its members and of the whole community.
5.2 The unity and harmony we are called to form by the Lord Jesus, and
towards which we strive everyday, will be a powerful way for us to announce
Christ
to all those who have landed in this country with a different faith,
particularly to those who in their country of origin have experienced discrimination,
ethnic and racial hatred and persecution. Christ himself teaches us: "By this
everyone will know that you are my disciples, if you have love for one another. "
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