Mission in the Post Vatican II world
Fr Brian Lucas, National Director of Catholic Mission, discusses the evolving notion of mission in the wake of a modern martyr, John Chau.[s2If current_user_can(access_s2member_level2)]
The report in The Guardian (28 November 2018) of the death John Allen Chau, the 26 year old missionary killed by Sentinelese, began with a dramatic quote from his diary. ‘Lord, is this island Satan’s last stronghold where none have heard or even had the chance to hear your name?’
To our modern ears, relatively newly sensitised to the rights of indigenous people to their culture, and against a background of religious freedom, this approach to missionary work is quite foreign.
Yet there was a time when the image of the European missionary bringing ‘the word’ to those described as ‘pagan’ was presented as being heroic.
One can think, just to give one example, of the mission of St Peter Chanel and the Marists to the islands of Wallis and Futuna. Peter Chanel’s efforts to instruct the people in the Christian faith initially bore little fruit. It was when the son of the chieftain sought baptism, persecution intensified and he was clubbed to death. His martyrdom provoked a real zeal for the faith leading to the whole Island of Futuna becoming and still remaining Catholic.
The Second Vatican Council Decree, Ad Gentes, on the mission activity of the church did not back away from Jesus’ mandate to the disciples to go to all the nations: In the present state of affairs, out of which there is arising a new situation for mankind, the Church, being the salt of the earth and the light of the world (cf. Matt. 5:13-14), is more urgently called upon to save and renew every creature, that all things may be restored in Christ and all men may constitute one family in Him and one people of God (n.1).
The Council recognised limitations of time and place, particularly relevant in the tragic circumstances of John Chau’s death: Circumstances are sometimes such that, for the time being, there is no possibility of expounding the Gospel directly and forthwith. Then, of course, missionaries can and must at least bear witness to Christ by charity and by works of mercy, with all patience, prudence and great confidence. Thus, they will prepare the way for the Lord and make Him somehow present (n.6).
One might add to the virtues of ‘patience’ and ‘prudence’ that of ‘respect’.
Dr Ajay Saini is a researcher and writer who works with isolated indigenous communities, concluded his Guardian report with this comment: The history of outsiders’ relations with the indigenous people of the Andamans has a clear pattern – colonisation, exploitation and eventual extermination. If we are to learn anything from our past, it is that the Sentinelese should be left alone on North Sentinel Island.
Mélinée Le Priol, writing in La Croix (27 November, 2018) quoted Etienne Lhermenault, president of the National Council of Evangelicals in France (CNEF), responding affirmatively to the question, Is it legitimate and justified for Christians to engage in evangelizing action despite the risks and dangers?: If we believe that salvation is essential to humanity, then, all people need to hear the call. The extremities of the earth also need to be involved, particularly in ‘unreached’ territories.
The alternative view was presented by Father François Glory, in the light of the spirituality of Charles de Foucauld: The best definition of mission is undoubtedly that given by St Paul: announce Christ, without imposing a way of believing. A missionary must begin by emptying himself in order to adopt the life of those he goes to meet. Not the reverse!
Trust in God’s providence, and aware that the mystery of the salvation is beyond our grasp, will help us balance the legitimate rights of those who wish to be left alone, with the zeal to share what we believe with those who are searching for the fullness of life which is Christ’s promise. [/s2If]
