Synod of the Bishops for the Oceania 22 november - 12 dicember 1998 The contemplative dimension of apostolic and missionary activity Most Holy Father, brothers and sisters, I am grateful to the Lord for the opportunity given me to participate in the Synod for Oceania. My intervention is in my own name; it is motivated by No. 9 and 35-36 of the Instrumentum Laboris - the contemplative dimension of the diocese and of pastoral ministry: "Missionary activity needs a missionary spiritualityƒ This thirst for spirituality is also noticeable among priests, religious and lay people." (n. 9). In Oceania there are five monasteries of Poor Clares: two in Australia, two in Papua New Guinea and one in Tahiti. A sixth monastery is in process of foundation at present. Is this presence of contemplative sisters meaningful? Or rather: is it not precisely this presence which gives meaning to the entire life of the local Church? There can be no doubt that one of the most urgent challenges we face as we approach the third millennium, especially in the industralised world, is the fragmentation of human life. Every man and woman experiences this inner fragmentation as they struggle with the myriad desires and options which confront them each day. It all stems from the rush towards 'consumption', which is in turn fed by unrestrained communication and benefits only the global market. It is not an easy task to rebuild, day by day, my inner unity, that peaceful space where I can be open to the word of God, open to allowing it to act in my life. But if I don't succeed, and remain divided within myself, I will have great difficulty in creating communion with others and in proclaim the Good news.

Contemplative life is a silent but eloquent witness to this inner unity, harmonious and serene, towards which every living being is inexorably drawn. It is "the better part" chosen by Mary. This way of life constitutes an invitation to all of us: an invitation to allow ourselves to be formed towards a mature discernment of the many possibilities which constantly present themselves - possibilities which are not indeed all bad, but which do need to be integrated and given direction. The witness of contemplative life helps us to realize what is essential and what is secondary; what needs to be attended to today and what can be left for tomorrow, in such a way that life does not become merely restless activism without a focus. It is necessary to ask the Lord each day for this grace of discernment, more so than ever in our modern world.

The presence in our midst of monasteries of contemplative life is a striking reminder of the importance of formation for interiority, for preparing in our hearts a silence which can be the dwelling of God. Formation for interiority is also crucial in directing and guiding our affectivity, which otherwise can be the source of many problems in our mission; it gives us the strength of a faithful love which mirrors the love of God. How many there are who suffer from inner division and disappointment, and who seek the help of a friend to integrate their confused and contradictory experiences! Contemplative life is a reminder of what is probably the most important thing our age asks of us: the creation of a culture of interiority. To paraphrase Karl Rahner, the human being of the third millennium will be a mystic or nothing at all. The seriousness and effectiveness of our evangelizing and missionary commitment will derive from a word nurtured in contemplative silence. Only then will the means we use bear their full fruit, and the Church's mission become a credible witness to the love of Christ. The men and women of today donÍt want to listen to many words, but authentic words coming from experience.

May I suggest some possible lines on which these ideas might be developed?: To look again at theological formation, giving due weight to the approach of the Greek Fathers: the authentic 'theologian', the person who is genuinely an "expert in God", is one who not only speaks of God, but above all speaks to God. Here lies the source of a dialogue which opens up to infinity. One who is "expert in God" becomes necessarily "expert in communion", for the one who strives to make space in his or her life for God will inevitably make space too for others. Assess the possibility of setting up in every diocese a "center for interior reconstruction", a center were personal wounds can be healed - a place where growth in the Spirit can be assessed and fostered in priests, religious and layfolk. To form men and women to accompany others - people who are already on the way towards the contemplative simplicity of which I have spoken, and who are willing to dedicate themselves full-time to this ministry, which is so vitally important in today's world. Rome, 26 November 1998 Bro. Giacomo Bini, ofm Minister General

Your time actually is: Your browser-machine: Created / Updated Tuesday, December 01, 1998 at 19:59:34 by John Abela ofm for Communications Office - Rome HTML 3.0 compatible Java enabled browser - Best viewed with Netscape at 640x480x67Hz Please fill in our Guestbook Form - Thank you