Mission in the past involved conquering territories. Furthermore, he mentions the “civilizing model” of mission in the past, that is, the provision of European education, technical training and health care. Finally, he recognizes the development of a military metaphor, a model of relationship wherein the missionaries of the past had the ultimate intention of saving souls.
Later, he cites some lessons learned from the convergence of empire and mission, and the geopolitical and macroeconomic structure of today’s time. There is the birth of the idea of the “short term” volunteer, and its effects on the type of missionary commitment we have today. He also notes a change in the idea of “territory”. Globalization has altered it, from a wide, vast land, to a compressed space. This has led religious congregations to reflect on and even to reinterpret their respective missions ad gentes and ad extra. In the end, he puts a premium on the role of insertion and dialogue, but he also adds the importance of reconciliation and conflict resolution.
As a young missionary myself, I would like to voice my opinion regarding the present mission trends, especially in the context of globalization and multiculturality, as well as the possibilities of doing mission ad gentes today. It is more a question of expressing the significance for me, and by extension, for most young missionaries, of the Church’s mission ad gentes.
Globalization
The coming of the modern age has certainly changed the lives of people. The internet, portable telephones, cable television and digital theatres have made entertainment more interesting, though more private. Promenading in open parks has slowly been replaced by the boxed environment of shopping centres. Health care has been much improved. We can also easily communicate with each other in any part of the world, as well as research data with just one click on a ‘mouse’ button. Even transportation has been made easier by planes and trains becoming more and more rapid. Voyaging by ship has become faster and cheaper yet safer. There is indeed much more value given to time now, for it seems there is not enough time to do all things one wants to do. In the economic world, because of stiff market competition, companies begin merging to form supercompanies never seen before. They do so in order to survive.
However, there are also negative physical and social developments. There is nuclear warfare, and the presence of unhealthy genetically modified food, among others. Furthermore, the workers of today do not seem to be content with one job in life; more and more people vary careers so often. The world today is truly characterized by instability.
These effects of globalization are not limited to the civil world. Even the entities in the Church itself such as parishes and religious congregations use the modern means of technology to communicate, run their affairs, and do their work, especially in liturgy and vocation animation. Nowadays, for example, in my country, the Philippines, it is not rare for a church in Manila to use an LCD projector during Mass, in order to aid the people to sing and respond. Vocation animators of religious congregations are finding it more and more difficult to attract perspective vocations without using animated Powerpoint presentations.
Yet, as Schreiter cites, globalization has caused much “fragmentation” and “homogenization”. Instead of unifying people, it has created much division due to competition. People have become individualistic and private, and have been pulled out from what they were used to doing some years ago. So he says that there is much need for “reconciliation”, in order to unite a people who are divided, even if hi-tech instruments give the impression that they make people closer. These distractions do not spare the youth. A challenge now is how to keep the youth of today at home and how to give them time to reflect. The late John Paul II’s Message to youth expresses this fear:
“… do not yield to false illusions and passing fads, which so frequently leave behind a tragic spiritual vacuum! Reject the seduction of wealth, consumerism and the subtle violence sometimes used by the mass media”. (2)
A consumeristic, capitalistic and advanced world has its effects on the way of mission itself, for it is the dominant world model now. A growing number of today’s missionaries like fast and easy things. Sometimes, other priorities are chosen to the detriment of pastoral work. There is also the “migration” symptom, which can be detected by many missionaries coming from the Third World who wish to work “only” in First World Countries.
Multiculturality
It seems to me that the youth today, even the most deprived, such as those living in villages, are more exposed to different cultures and religions due to migration and exposure to people in their own school, workplace, church and other public places. Many of the young are the progeny of migrant parents, of parents of different nationalities or at least, of different local cultures. Young people always yearn for something new, different, unique, and this idea excites them. Before, international experience was a rarity, but now it has become more frequent, and is even slowly becoming more and more a must, that is, an aid in order to improve and widen the quality of one’s life experience. There is always the desire to go around the world to learn and discover many things in a world which has indeed become very small.
I observe that, generally, for educated youth, dealing with cultural diversity is not a problem. But why is it a problem for many young missionaries especially in international religious congregations? Are they not the same youth we are talking about?
Maybe it would be enough to distinguish the two types of youth we are discussing. The first group are those who search for a career in life, and the latter, those who nurture a certain religious vocation. The former group is open, individualistic, and has no common spirituality. It could be an ordinary peer group, or a conglomeration of youth. Once a member of this group feels he or she is not “in”, he or she can easily leave the group. The latter group is intentionally and consciously formed, disciplined, spiritually nourished, and follows communitarian structures. I think one reason why the members of the latter group have some difficulty in adjusting to new situations is that they are sent to live, for a longer period of time, with people of other nationalities, and furthermore are asked to integrate within the culture of the host mission country. This demands of the person even changing his or her deep-rooted personal convictions and attitudes to which he or she has been accustomed. It entails sacrifice. It demands commitment. The experience of internationality and multiculturality touches the core of the person of the young missionary, and this is not an easy process. It does not only demand of him or her a total change in outlook and behaviour, that is seeking to see the positive side of the other, but it also demands an embedded, disciplined and coherent spirituality. In a religious community, not like in a usual peer or dance youth group, or in an association of professionals, there is a common spirituality, a relationship of equality and justice, and a desire to eliminate cultural and racial discrimination. There is no intention to conquer the other (as colonizers) but to live together as equal workers in the Kingdom of God.
I was at the last World Youth Day in Cologne, and I discovered that the youth of today have been exposed to numerous languages and cultures, and even religions. But being “exposed” does not necessarily mean being “knowledgeable”. This should remind us of the great challenge of dealing with these kinds of youth and offering to them a definition of the “Church” and “Kingdom of God” which is more understandable and closer to their hearts. That is why I find it necessary that sessions and exposure on multiculturality and internationality in schools, seminaries and convents should be initiated even from the very start of schooling or formation. Multiculturality involves not only the aspect of culture itself, but other categories as well such as sex, language, religion, work preference, career, etc. This creates for the young formandi a positive regard for each social category, to be critical of their negative aspects, and the desire to work in a particular culture which interests him or her, in any continent of the world.
Mission Ad Gentes for the Young Missionary
Taking all these things into consideration, how does the young missionary of today view the mission ad gentes while living in the context of multiculturality and globalization? What is the significance of the mission ad gentes for him or her? To answer these questions, I shall talk from limited point of view — that of a young missionary sent to a foreign country, and as a member of an international religious congregation.
Generally, as I said earlier, a young missionary values new, unique and exciting experiences. But the fear of the unknown explains certain difficulties when faced with new cultures, languages, and religions. Ideally, if we follow the same logic, the concept of mission ad gentes, to “the nations”, would also be interesting for him or her, above all, because of the movement involved, that is, travelling to far-away places and encountering the “different”.
There are various types of commitment, but the increasing possibility of short-term missionary work is posing a great challenge to today’s young missionaries and the future of religious congregations as a whole. This is because deep-rooted and traditional charisms would probably have to be altered, and this might not be acceptable to the older missionaries. Furthermore, an enlargement of the scope of the particular charism or missionary objective of a congregation might not be readily undertaken by the congregation itself, as it entails the reshuffling of personnel and heavy financial repercussions. Therefore, in the midst of this “shortening” of missionary engagement, as opposed to a lifetime commitment in one mission territory, the young missionary is challenged to prove his or her own commitment. This commitment is seen in the way one engages oneself in the challenges of mission today in a multicultural context, such as the option for the poor, justice and peace, human liberation and interreligious dialogue, among others. His or her stability and consistence as a missionary is likewise challenged. In a life full of change and movement, the sense of interiority is often lacking.
That is why the phenomenon of young missionaries leaving their mission areas early, and going back home bitter is understandable. The degree of patience a missionary of the past had was conditioned by his of her acceptance of the realities of those times in which he or she lived. But a young missionary now, for example, one working in the “bush” areas, when faced with such difficulties, cannot help but compare himself to other young missionaries working in the cities who have all the time and luxuries for relaxation, study and all the modern means to do pastoral work. The former would then start reflecting: “There must be a better way of doing mission, where I can work at ease and without much difficulty”. I think this might explain the thought of young missionaries who are sent to mission fields and after a short time, leave, and worse, quit their respective congregations.
I think it is normal for young missionaries to think in this way. However, when one integrates oneself within the context of the original purpose of one’s call, one would actually find it hard to distinguish the effects of exterior factors on one’s mission. The basis is that one finds meaning in what one does, and that what one does is all for the sake of the Kingdom of God. The formation one receives for many years must prepare one for the mission and the task one has to undertake.
I have mentioned earlier the challenge of globalization to our missionary work today. How does the Gospel find meaning and inculturate itself in the context of globalization? Michael Amaladoss reminds us of the importance of inculturation:
“The Gospel in relation to culture has a twofold task: it must find embodiment — incarnate itself — in a culture to become a local church; it must also seek to transform the culture of the people among whom it is made present by this local church”. (3)
Globalization has evidently become a “local” culture in itself, though not exactly “local Church” as cited in the quote. Since we have been talking about “inculturation” in the Church, and indeed been applying it in the context of the local cultures we work in, is it then also possible to “inculturate” such globalization, because this is now one “local” culture and a context we find ourselves working in? Does this mean that the Church should enter into a dialogue with globalization itself? How does the Church “incarnate” itself into a globalized world, without being gobbled up by the secularism of a materialistic society? How does it do that?
Some primary solutions
I think, for example, in a consumeristic world, the Church itself should know how to invest and manage its goods. It should also learn how to use the media in its evangelization and take advantage of the power of the media to spread God’s word to as many people and places as possible. As Schreiter also cites in the same article, the Church must also present itself as a “transnational organization” which is not oppressive. The Church should not engage in State affairs, but in matters of justice, especially when the faithful themselves are involved. Pope Benedict XVI elaborates this further by saying that the Church “cannot and must not remain on the sidelines in the fight for justice”. (4)
How about the young missionary? The individualism and fragmentation caused by globalization should lead the young missionary to self-reflection. Is the presence of modern technology and a fast-paced world encouraging him/her to reflect more on his/her vocation as a religious missionary and to use these modern means to proclaim and live the Gospel effectively, or is it slowly eating away his/her desire to be alone in order to have time for him/herself?
The Mission ad gentes is a challenge to the vows of poverty, chastity, and obedience of the young missionary today. His or her poverty is challenged by the materialistic world whose sole aim is to earn money. His or her chastity is challenged by the increasing temptation to undermine familial and communal values of togetherness and solidarity. His or her obedience is challenged by the kind of trust he or she gives to the formators, superiors and spiritual directors, especially in a world where trustwortry people are becoming a rarity. His or her idea of “power” is also tested.
For the young missionary, who are “the nations”? The answer to this, I guess, is that “the nations” means someone or something needing our immediate help. These are the victims of the negative effects of globalization, especially those people who have lost their trust in someone who guides and loves them, because of the injustices in society and the never-ending spiral of corruption. In other words, “the nations” refer to those who have lost their trust in God. The young missionary should present him- or herself as a person to be trusted and not to be feared, as someone who works for and loves unity and solidarity. Likewise he or she is asked to be counter-cultural, to go against the changes and trends of time which do not at all ease or alleviate the suffering of people, such as the negative aspects of a particular culture.
The young missionary should always be prepared to work with both the hierarchy and especially the lay people, for the importance of the latter has become much more pronounced in these times when the commitment of religious missionaries is sometimes questioned. Amaladoss clearly explains this:
“As long as mission was seen primarily as the planting of the Church, involving the building of a mission compound with church, school, dispensary, and so forth, the stress was on the priests and women and men Religious as missionaries. But in an international mission conceived in these broad terms, the laity come into their own. Without the institutional trappings they may be even more successful and effective in international mission”. (5)
The young religious missionary belongs to a congregation willing to be an instrument of reconciliation to all people who have been wounded and separated by histories of war, corruption, epidemics, secularisation, colonisation, etc. He or she should help form a Church which is, as Antonio Pernia says, a “home for people of different cultures, instrument of intercultural dialogue, and sign of the all-inclusiveness of God’s Kingdom”. (6) Rather than being a foreigner in a place and seen by people as an oppressor, he or she should be seen as someone who challenges the oppressors and who helps liberate the oppressed from the hands of those who perpetuate their pain, as Christ did when he challenged the élite of his time.
Young missionaries must remain open to several possibilities of missionary involvements, for mission now has become “everywhere”. A young missionary has to be a visionary, not only concerned with what he or she can do in the present, but also has a plan for the future, and for the generations of future missionaries to come. He or she should be prepared to teach people how to earn their livelihood, and not only to make themselves dependent on charitable works. He or she must participate in order “to build a just social order in which all receive their share of the world’s goods and no longer have to depend on charity”. (7) He or she has to be a moral symbol especially at this time when trust is getting more and more difficult to find.
But we must keep in mind that the notion of ad gentes “the nations” as it is, in the context of Mt 28:19, “Make disciples from all nations!”, must always be valued and kept. As Redemptoris Missio cites it: “Missionary activity proper, namely the mission ad gentes, is directed to ‘peoples or groups who do not yet believe in Christ’, ‘who are far from Christ’, in whom the Church ‘has not yet taken root’ and whose culture has not yet been influenced by the Gospel. It is distinct from other ecclesial activities inasmuch as it is addressed to groups and settings which are non-Christian because the preaching of the Gospel and the presence of the Church are either absent or insufficient. It can thus be characterized as the work of proclaiming Christ and his Gospel, building up the local Church and promoting the values of the Kingdom. The specific nature of this mission ad gentes consists in its being addressed to ‘non-Christians’. It is therefore necessary to ensure that this specifically ‘missionary work that Jesus entrusted and still entrusts each day to his Church’ does not become an indistinguishable part of the overall mission of the whole People of God and as a result become neglected or forgotten” (n. 34). (8)
There are still many people who have not heard of the name of Jesus. There are still those waiting to hear the Gospel message, and Jesus’ message of liberation, healing and reconciliation. We missionaries, whether young or old, are called to continuously proclaim the Good News an to be where we are most needed. But perhaps, the means of dialoguing and proclaiming might change.
The Mission ad gentes challenges the young missionary to deepen his or her spirituality, and to widen the expressions of this spirituality. The Church continues to remind us that “it is important … to learn to observe the signs with which God is calling us and guiding us. When we are conscious of being led by Him, our heart experiences authentic and deep joy as well as a powerful desire to meet Him and a persevering strength to follow Him obediently”. (9)
Since our world has begun to offer us many possibilities of doing mission, there should be also other creative possibilities of expressing our faith. But the object of our faith and work remains one: the realization of the Reign of God.
The Church is a family. A good missionary is a fruit, both of a healthy family context, where there is love and sharing, and of a negative family experience which one has overcome, and from which one has learned many lessons.
Finally, in the midst of a world blurred by an ever-increasing number of priorities, and a Church whose foundation is rocked by scandals, materialism and secularism, the young missionary at least has to be clear about the charism of the Founder, and of the congregation he or she is joining, and the constitutionally recognized means of how this charism is expressed and exercised. Misunderstanding this basic knowledge would create confusion. The only proper inspiration to do mission clearly is to be sure why we have chosen to be in our respective religious congregations. It is fidelity to God through the charisms of our institutes which would help make us real and better missionaries.
Conclusion
Our young missionaries, together with the budding laity, should play an important role in the Church today, and its mission ad gentes, for in a practical way, they are the closest to the realities of globalization and multiculturality. It is important that they be appropriately accompanied in their search for the best expressions of their faith, and their means of proclaiming the Gospel of Christ. Together, they form an active voice in the Church and it is important that these voices be heard.
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Footnotes
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(1) Robert Schreiter, C.PP.S – Catholic Theological Union, Chicago, U.S.A – “Challenges Today to Mission ‘Ad Gentes’”, Articles in English, http://www.sedos.org. Accessed August 2006.
(2) Message of the Holy Father John Paul II to the Youth of the World on the Occasion of the 20th World Youth Day (Cologne 2005, “We have come to worship him!”), no. 5, dated 6 August 2004.
(3) Michael Amaladoss, “The Challenges of Mission Today”, in Trends in Mission toward the 3rd millenium: Essays in Celebration of Twenty-Five Years of SEDOS, William Jenkinson, CSSp, and Helene O’Sullivan, MM, eds, (Maryknoll, NY: Orbis Books, 1993), p. 366.
(4) Deus Caritas Est (DCE), no. 28.
(5) Amaladoss, p. 390.
(6) Antonio M. Pernia, “International Religious Communities in a Multicultural World (The Experience of Internationality in the SVD)”, Articles in English, http://www.sedos.org. Accessed August 2006.
(7) DCE, no. 26.
(8) Redemptoris Missio, no. 34.
(9) Cf. footnote 2. Pope John Paul II, Message to Youth, dated 6 August 2004, no. 2.
Thanks to
www.sedos.org
