First Asian Congress of Shrine Rectors
Manila, Philippines, 20-25 October, 2003
The Shrine: a place of Welcome and of Encounter
H.E. Msgr. Agostino Marchetto
Secretary of the Pontifical Council
for the Pastoral Care of Migrants and Itinerant People
Your Excellencies,
Reverend Shrine Rectors,
Ladies and Gentlemen,
I would like to greet you all on behalf of H.E. Msgr. Stephan
Fumio Hamao, President of our Pontifical Council for the Pastoral
Care of Migrants and Itinerant People, one of whose sectors
is dedicated to the Pastoral Care of Tourism and Pilgrimages.
Indeed, today’s celebration of the Consistory at which
Msgr Hamao will be created Cardinal, is the reason for which,
with deep regret, I will be unable to take part in this meeting
as planned. I would also like to express our special gratitude
to H.E. Msgr Ramón Arguelles for having welcomed our
suggestion to enlarge one of the annual meetings of the Association
of Shrine Rectors and Promoters of Pilgrimages in the Philippines
with a view to bringing together representatives of this apostleship
from various Asian countries. I would also like to thank those
who have made considerable efforts - and in some cases overcome
political difficulties - to respond to the invitation and have
been able to attend the meeting.
This First Conference of Shrine Rectors from Asia was convened
in compliance with the desire to implement the exhortation of
Pope John Paul II to strengthen the bonds of collaboration between
the various Churches of Asia . This is in line with the action
of our Pontifical Council, which stems from the First World
Conference on the Pastoral Care of Shrines and Pilgrimages held
in Rome in 1992. On that occasion, the participants from all
five continents highlighted the fittingness of increasing communication
and collaboration between shrines. A few years later, at the
Fifth World Conference on the Pastoral Care of Tourism held
in Ephesus, Turkey, in May 1998, one of the three work proposals
approved dwelt on the appropriateness of creating timely means
to guarantee this communication and coordinate that which already
existed. To achieve this objective, initiatives were taken in
subsequent years at regional and continental levels that led
to holding various conferences and preceded the creation of
coordination structures, as is the case with the Federation
of Latin American Shrines, which H.E. Msgr Gaspar Quintana Jorquera
will tell us about in the next few days.
It is obvious that the appropriateness of following this course
of action is even greater today than ten years ago. Indeed,
we are experiencing a steady acceleration of the process –
here too we can talk about globalisation – in which all
local Churches, communities and Christians, experience many
opportunities to deal with an ecclesial reality that goes far
beyond their immediate surroundings. First and foremost, this
is made possible by the mass media which make a person’s
daily reality coincide with the daily reality of the whole of
humanity as never before. And, for a growing number of people,
it is also made possible by systems of mobility, travel and
tourism. This in no way digresses from our theme. Indeed, the
social and economic importance of pilgrimage has warranted its
consideration as a significant aspect of tourism and a specific
mention in the World Ethical Code for Tourism .
In a world in which mobility plays such a decisive role, the
Church is called on to proclaim Christ’s Gospel in a society
where cultures, ethnic groups and religions enter into continuous
dialogue, which is often marked by considerable tensions. In
this respect, shrines – here in Asia, but also in Europe
and the Americas – are increasingly places where religions
may coexist in a very direct fashion. This is because shrines
are chosen as places that may foster the religious experience
of people from different religions.
This is a broad outline of the situation. The first step is
to present key objectives for the common and organised efforts
of shrine and pilgrimage directors, both within the scope of
the respective Bishops’ Conferences and at regional and
continental levels. On the occasion of this first meeting with
representatives from various Asian countries, I would like to
summarise those objectives that I consider should be given priority.
Strengthening the role of pilgrimage and shrines in the lives
of Christian communities
In stating the first objective, it is appropriate to make a
brief introductory remark. Indeed, it would be useful from the
outset to emphasize the close association between two elements
that in pastoral practice are often separated. Pilgrimage and
shrines should be united from a pastoral point of view, not
just in the creation of service structures, but also regarding
the orientation of catechesis and celebration. Only such unity
can fully safeguard its Christian and ecclesial (Catholic) essence.
On the basis of these elements, our Pontifical Council has proposed
a pastoral reflection in two documents: The Pilgrimage in the
Great Jubilee of the Year 2000 (1998) and The Shrine: Memorial,
Presence and Prophecy of the Living God (1999). Indeed, such
unity is mentioned in the first of these texts: “All Christians
are invited to join and take part in the great pilgrimage that
Christ, the Church and humankind have accomplished and must
continue accomplishing in history. The shrine towards which
they must be directed is to become ‘the Tent of Meeting’,
as the Bible calls the tabernacle of the alliance. There, in
fact, a fundamental meeting takes place, one that reveals various
dimensions and is presented under numerous appearances”
.
As is reflected in these words, pilgrimage appears in the history
and lives of peoples as a spiritual and religious reality of
broad dimensions, which is rooted in the spiritual nature of
humankind and is even revealed in manifestations that we consider
as “profane” or merely cultural. This text calls
it “the march of humankind” and concludes: “This
complex geography of the movement of humankind contains in itself
the germ of a radical desire for a transcendent horizon of truth,
justice and peace; it gives witness to a restlessness which
has for its port the infinity of God, where people may refresh
themselves from their anguish” .
In this perspective, pilgrimage appears as “a sign of
the state of Christ’s disciples in the world”. “Lived
as a celebration of one's own faith, for the Christian, a pilgrimage
is a manifestation of worship to be accomplished faithfully
according to tradition, with an intense religious sentiment
and as a fulfilment of his paschal existence.” To sum
up, for the believer pilgrimage becomes an “essential
itinerary of faith”, which encompasses the Word of God,
the Church, the renewed celebration of Reconciliation and the
Eucharist, a commitment to charity and, ultimately, a meeting
with the whole of pilgrim humankind.
This is the fundamental reality that opens up a vast range of
opportunities for pastoral and evangelising action, and the
building of ecclesial communities and their renewing presence,
even when they are in the minority, among the peoples of Asia.
Throughout the seven Plenary Assemblies of the Federation of
Asian Bishops’ Conferences (FABC), guidelines for the
life of the Church in the service of this continent have been
indicated. The documents, which gather together the completed
reflections, can help us to go deeper into the theme that concerns
us, namely what pilgrimage and shrines may bring to the lives
of Christian communities. I believe that such reflections can
be best summed up in words used during the 1995 Plenary Assembly.
The final statement of this assembly says: “For the Church
and its mission in Asia whose peoples are characterised by traditions
of deep religiosity, prayer has to be ‘the river of life’.
Prayer is absolutely indispensable if the Christ-life is to
indwell Christian participation in life-giving liberation and
development. This inner life of prayer builds the Church into
a credible community of faith, rooted in the life of the Trinity
and turned resolutely toward the construction of a fully human
future for Asian peoples”.
There could be no more appropriate image to define sanctuaries
in Asia: places of prayer and rivers where life flows, because
in them the Christian community celebrates and experiences its
union with the Trinity through close participation in the Resurrection
of Christ.
Undoubtedly, I hasten to add, this doesn’t mean that shrines
should be located in special places that are almost separate
from the lives of communities, parishes and dioceses. On the
contrary, I believe that it is clear to everyone that the “privilege”
granted to sanctuaries only makes sense as a service to all
ecclesial communities.
Having said this, I also believe it is obvious that shrines,
and the pilgrimage they encourage, have certain specific characteristics
that facilitate their mission, above all, due to their proximity
to the social and cultural context in which they are rooted.
This is what defines the identity of each shrine, and comprises
its “charisma” , if we can so describe it, and manifests
itself in forms of popular piety .
This is why we can find in shrines and pilgrimage vital elements
of the “Asianness of the Church in Asia”, called
for at the last Plenary Assembly of the FABC, in the light of
the Apostolic Exhortation Ecclesia in Asia .
This consideration of the role of sanctuaries should be carried
out with reference to the triple dialogue to which the Church
in Asia is committed: “dialogue with different religions,
with the cultures of Asia and with the poor masses of Asia”
. Moreover, these themes are covered in this meeting’s
agenda.
As a framework for this reflection, the motto for these days
defines a sanctuary as “a place of welcome and meeting”.
Please allow me to share with you some of my thoughts on this
theme.
The shrine as an image of God’s welcome
In today’s societies, we live under the constant threat
of ending up alone, excluded or defenceless. We only have to
take a look at situations that are very common for all kinds
of people, of whatever social standing, and of all ages. We
only have to remind ourselves of frequent family situations,
such as difficult relations between parents and children or
between husbands and wives. Or we can think about social relations
at work, anxiety over getting a steady job or, in the case of
young people, of finding a job after one’s schooling.
And also, in a climate of competitiveness, selfishness and insecurity,
many other situations have been multiplying in our world.
We need to be welcomed. From the very first moments of our lives
we need to feel the warmth of open arms, of a kind word, of
someone who looks upon us not as a competitor or an enemy, but
as a partner, guide or assistant.
“The whole town gathered at the door” (Mark 1:33).
All humankind is waiting for someone to open the door. And the
Gospel proclaims the Good News of an open door: of the Word,
the Son of the Father, who “made his dwelling among us”
(John 1:14) and received everyone, cleansed us of our sins and
ensured us a place for ever in his Father’s house (see
John 14:1-3).
A shrine is an image of this story, a memory of this visit,
which makes present the unconditional welcome that God offers
all men and women who are yearning for company and a home.
In a shrine – which we always refer to in relation to
the Church, “God’s household” (see 1 Timothy
3:15), in which his “family” lives, as we are reminded
in the Second Vatican Council - we experience the Father’s
welcome offered to everyone in Christ, his only begotten Son,
so that in the gift of his Spirit they may live in fraternal
communion, bear witness to salvation, and take part in building
a world of peace and solidarity.
This should be the rule and principle of the pastoral care of
shrines. Its priority objective is to organise everything so
that this image becomes clearly visible and understandable,
and so that visitors and pilgrims may truly meet the Lord God.
However, at this point, in passing from the welcome that it
is extended to us to the welcome that we as shrine rectors should
offer, it must be said that welcoming is not always easy. I’m
not saying that, in practice, we behave like so many nations
that erect barriers of conditions for receiving migrants. But,
sometimes the temptation to do so is very real. Thus, it would
be a good idea to always bear in mind, as a warning, the scene
in which the Book of Samuel tells us about Hannah’s visit
to the Temple: “As she kept on praying to the Lord, Eli
observed her mouth. Hannah was praying in her heart, and her
lips were moving but her voice was not heard. Eli thought she
was drunk” (1 Samuel 1:13).
This adds up to an extensive programme for reflection, discernment
and pastoral planning for shrines. Furthermore, it concerns
an entire spirituality project that should shape our ministry.
I wish to conclude my speech by once more reiterating our Pontifical
Council’s conviction and the hope of renewed collaboration
between all shrine and pilgrimage directors in Asia. We are
at the beginning of the road. The material difficulties –
large distances, diverse cultures, different ecclesial situations
– are well known. Nevertheless, in an increasingly interrelated
and globalised world, but above all, in the spirit of the Church
which should fully experience the wealth of its catholicity
on a daily basis, our project is necessary.
We can take comfort in intimate knowledge of the working presence
of the Spirit: “Whether in explicit proclamation of the
Gospel or in the silence of prayer, whether in the warmth of
personal contact or the burden of liberative action, the Spirit
of life guides, sanctifies and unifies the disciple-community
for the world and humanity. The deepest communication of the
Church to Asia is its Spirit-filled and multiform mission of
sharing Christ as the Way, the Truth and the Life” .
