One for the album: At Thanksgiving Mass to close the Pre-Synod Assembly at the Church of Immaculate Conception, Penang, Jul 11
By Linda Edward
July 21 2022
PENANG – A total of 95 delegates, who have been actively involved in the synodal journey from nine arch/dioceses, converged at the Malaysia Pre-Synod Assembly Jul 11 at the Church of the Immaculate Conception (CIC) in Penang Diocese.
It was an event culminating the synodal process that has taken place within the Catholic Church since the Arch/bishops of Malaysia, Singapore and Brunei launched it Oct 17, 2021.
The one-day assembly included a video clip presentation of the pre-synod events, reports of syntheses by Arch/dioceses, finalizing the Malaysia synod report, making an act of gesture of commitment by each diocese, and concluding with a closing Eucharistic celebration in the evening.
Gathered as the Malaysian Catholic Church, “We are mid-way in this process of the Synod journey” said Archbishop Simon Poh of Kuching Archdiocese in his homily during the Thanksgiving Mass to close the Pre-Synod Assembly at the CIC.
The arch/bishops and clergy
The Diocesan Synod was launched in the middle of the pandemic which has proved to challenge the running of the synodal consultation but yet has revealed many realities of sorrows and hopes.
The prelate recalled the pandemic that has caused struggles in many areas of life such as the rising cost of living, unemployment, struggles in the family unit – family breakdown, domestic violence, mental health issues like depression, struggles of the church where she “faces succession plan as the elderly leaders were not available to serve because of health concern and increasing digitalisation that they are unable to follow and all these years, many churches have not prepared or trained younger leaders”.
“Despite the challenges, we were able to do our synodal consultation,” Poh said.
Each arch/diocese has presented their respective synthesis report which has allowed the people to see the reality of the current situation of the dioceses (see snippets of synthesis below).
“This Pre-synodal Assembly have allowed us to take stock of the current situation of our dioceses – our joys and sorrows, celebration and failures.
“It is an opportune time where bishops, priests, church leaders and everyone give feedbacks and together we can listen to each other and seek God’s plan,” said Archbishop Poh.
The prelate said the Church is to continue the synodal process – listening to each other and to the Spirit – in homes and parishes.
“Use this process of listening, dialogue, and community discernment, guided by the word of God as we seek the Mission that the Lord desires for our Church.
“We will need to listen to the Spirit and one another so as to renew our faith and find new ways and languages to share the Gospel with our brothers and sisters,” he said.
Taking from the Gospel of that day, the Road to Emmaus Luke 24:13-35, Poh said we should be listening like Jesus who came to the two disciples and listened to their grief, opened their mind and hearts to scriptures, stayed with them and filled them with hope.
The prelate also reminded the congregation of the risks and attitudes that we need to avoid in this process; formalism, intellectualism and immobilism, as highlighted by Pope Francis in his Letter to the Priests about the Synodal Journey 19 March 2022.
Besides Archbishop Poh, other prelates present at the assembly were Bishop Sebastian Francis (Penang Diocese), Archbishop Julian Leow (Kuala Lumpur Archdiocese) who presided the Thanksgiving Mass, Bishop Bernard Paul (Melaka-Johore Diocese) and Archbishop John Wong (Kota Kinabalu Archdiocese).
Meanwhile Bishop Richard Ng (Miri Diocese), Bishop Joseph Hii (Sibu Diocese), Bishop Cornelius Piong (Keningau Diocese) and Bishop Julius Gitom (Sandakan Diocese) could not be present due to work commitments.
A total of 12 clergy coming from the whole nation formed part of the delegation alongside the men and women leaders of the church.
Although he could not be personally present at Penang, Bishop Piong managed to deliver his keynote address to the assembly via pre-recorded video. He shared how Keningau Diocese practised a synodal journey since 1993 when it was first established, focusing on a Christ-centred journey and its accompanying development.
Pre-recorded Keynote Address by Bishop Cornelius Piong of Keningau Diocese
Charles Bertille, Executive Secretary of the Catholic Bishops Conference of Malaysia-Singapore-Brunei (CBCMSB), delivered the synthesized Malaysia Pre-Synod report to the floor. (See his commentary on the preliminary synthesis here)
He summarized the report, “In summary, for Participation to grow, we need to review our practice of leadership and institutional structures. Communion invites us to empower local communities to take the lead for mission and service, and inculturate our way of being Church locally. Mission requires us to build up missionary-disciples with a compassionate heart for those in the peripheries.
Charles Bertille (second from right) with the National Synod Team
assembly was the Spiritual Conversation. Delegates were put into smaller groups of less than 10 people and were encouraged to share their thoughts on the reports, in the spirit of the synodal of listening to each other and to the Spirit.
Bertille also mentioned that these sharings would be included in the draft Malaysia Pre-Synod report to be deliberated further and finalized by the bishops at the CBCMSB meeting on Aug 8-12, 2022.
Synthesis of each diocese (Source: Herald Malaysia)
Peninsular Malaysia
Archdiocese of Kuala Lumpur
Synodality gives voice to the unheard and listens to those in the peripheries, the marginalised and the helpless. It is not to be practised only at the church level but lived in our families, communities, the workplace, and society.
Some of the Cultural Images that articulated our experience of Synodality include government restrictions on practising our faith which have affected the ability to promote our faith openly, social hostilities involving religions, with laws and policies restricting religious freedom which impact the way our faith is practised, and the struggles over the last 10 years with numerous court cases for the usage of the word “Allah” which left an imprint on the lives of Catholics.
Current Reality
Youth
They are not interested in attending Mass or parish activities especially with the availability of online Masses. The ministry must inspire young ones with activities and events. They need new ideas to connect and rejuvenate the youth. Need to retain talents and ideas that are useful. At parish level, they are not entrusted with leadership roles and are seen as incapable and often, the age gaps are an issue. Some are unable to work with the elders.
Dialogue, Collaboration
The top-down approach with centralisation is not effective anymore. There is a need to discern and listen to the People of God and work with pastoral approach.
There must be dialogue to identify the real needs of the people. Often, there are conflicts and misunderstandings when what is seen as best for the people may not be what the people really want.
Current times require ministries and parishes to observe actual needs. Hence, leaders need to discern and collaborate with everyone to understand and meet the needs of the entire community, not Christians only.
We need a compassionate Church, not one bogged down by administrative tasks and duties.
We must avoid neglecting the cries of the poor and the marginalised.
All these require formation, training and retreats in the synodal way.
Growth in Synodality
It is a process of being rooted in discernment and prayer, to be open to the Holy Spirit, practising the art of listening, paying attention to what the Spirit is saying. The archbishop must listen carefully to the views of the faithful, promote communion and plan for required changes for the diocese.
The Archdiocese Pastoral Team must review the structures of parish leadership — PPC, PCC, PFC and take the suggestions of the people from the parish assemblies.
Interfaith
To be reviewed with more collaborative activities to create wider awareness.
To look into the needs of the community from other religious bodies or other denominations collectively.
Collaborative
Diocesan ministry to look at setting up parish level ministries to work collaboratively with others to meet needs of communities and other faiths.
Language groups highlighted the need to be visible in parishes with multi-language communities and not be deprived of their ‘mother tongue’ especially in expressing ways of worshiping and reverence to God.
Diocese of Malacca Johore
The Spirit “blows” wherever it wishes, it brings freshness and, while not completely eliminating the old, it gives life, thus reviving it. In this synodal journey, the Holy Spirit has been undeniably speaking through the faithful on our faith journey, with its strengths and weaknesses, dreams and successes, failures and disappointments. These include;
Deepening of self in the Word and experiencing God’s presence, action, healing through the Sacraments. Personal convictions that are lived make us credible disciples for Christ.
The Kingdom of God is still being built, growing and producing fruits even though it escapes the human mind and observations.
Communion with one another helps keep Jesus alive through our faith.
Faith must be expressed in our lives, words and witnessing.
The Challenges Faced
— Complacency and comfort seeking attitudes.
— Equality and justice should be exercised to encourage inclusive participation.
— Mindset and cultures that hinder growth need to be gently changed.
— People with preferences that are morally contrary to the stand of the Church must not be seen as opposing the Church.
— Humility should be the attitude in giving and receiving fraternal correction.
— Competitive parochialism could destroy the unity between churches. Long, poor quality homilies should be avoided as far as possible. The lack of attention given to home visits and pastoral care must be addressed.
— Too much emphasis being given to race and language groups.
— The Church being materialistic.
— Lack of direction in times of need.
New focus and attention needed
— Genuine love for God and the Church should always be the objective.
— The Church needs to be proud and fearless in proclaiming the faith.
— Faith formation for the young to prepare them to meet the challenges ahead and assist them to make Christ like decisions in the future. With the rise in interfaith marriages, faith of the Catholic party needs to be strengthened.
— Time and short-term mentality prevents long term commitment.
— Lukewarm BEC membership and participation needs new direction and enlightenment.
— Rural parishes need serious review to arrest the dwindling numbers of parishioners.
— There was very little participation from the young people in this synodal exercise. It would be helpful to engage more young people to plan for the future.
Cultural Image The tree is nourished by Communion, Participation and Mission which are its roots. It grows strong reaching for the light. Its fruits are variety, emphasising the role played by the Holy Spirit in bearing fruits in the lives of the faithful. The right side of the tree is fruitful, abundantly colourful so much so the birds of the air come and build their nests on it. This symbolises the growth that the Church in the Diocese has experienced over the years, which are evident in the growth in terms of spirituality, charity, commitment to ministries and goodness that is shared with others. Scripturally, it also shows the people who are on the right-hand side as seen in Matthew chapter 25.
On the left side, the image is of those who have wandered far from God and man. They are no longer one with the branches. Being withered and dried, the leaves detached themselves from the branches and fall down. The branches are still fresh, thus giving hope for future life that is possible through repentance, conversion and realisation of the fact of us being a part of God’s great dream and blessing for humanity. The light-coloured circle that encapsulated the tree represents that whole world.
The Diocese of Malacca Johore is but a small part in the great plan of God, yet it is an important part that cannot be denied in its existence and contribution towards the building of God’s kingdom. The butterfly with the cross is the logo for the Malacca Johore Diocese 50th Jubilee celebrations. The butterfly flies from the side which has growth and withering leaves. Symbolising the journey that has been made, now our point of arrival and the point of departure for the future of the diocese.
Diocese of Penang
The pre-synodal process was an opportunity to gather and come together. It was an opportunity to talk about the joys and struggles in the respective ministries.
The Challenges
— Lack of understanding of the questions and the synodal process.
— Difficulty to reach out due to COVID-19 restrictions.
— Time constraint.
— Not able to fully reach out to those in the peripheries.
— Social cultural and language differences.
The Insights
— Value of the synodal process.
— Relationship Building.
— Opportunity to stop and review the things we take for granted.
— Life experiences shared. l Majority focusing on negative feedback.
— A lot of feedback on the attitude of clergy and leaders.
— A general pointing out by most on a need to be more “Listening and Empathetic”.
Summary
–A focus on Relationships (accompaniment).
— A need to be a more Listening and Empathetic Church, especially among leaders. To speak with courage and love (without Fear).
— A need for greater inclusivity:
Youth
Elderly
Marginalised and Minorities
Poor
Respect Cultures
— To make Evangelisation and Mission our way of Life (go beyond the boundaries of the parish).
Sarawak
Archdiocese of Kuching
The spirit of synodality actually began as early as 1989. In October 2021, the Archdiocese started the Synodal Process by integrating the planning, preparation and participation of key pastoral events viz Parish Pastoral Assembly (PPA) 2022, Kuching Archdiocesan Pastoral Assembly (KAPA) 2022, Synod of Bishops 2023 and Pan Malaysia Pastoral Convention 2026 (PMPC 2026).
During the synodal exercise, parishes focused on five areas of concern (Faith Formation, Communion, Mission, Human Development and Social Justice).
The Synodal Experience
— Close collaboration and commitment of parish working teams with the grassroots in communicating and advocating the spirit of synodality, the process and implication to the church and community.
— There is a notably low participation from the urban area despite having better access to communication.
— Rural grassroots were more responsive in voicing their feelings, experiences and suggestions.
— The Synodal Process provides an avenue for leaders and communities to reconnect and be heard.
The feedback
There is deep concern that the Church should do more to support and journey with the newly baptised and to extend pastoral care and guidance to the young.
New/Interesting Perspectives
–More empowerment to town and kampung/ housing area (taman) communities to lead and participate in the works of mercy such as relief aid for the poor and needy in the spirit of communion and mission.
— There is desire to see the role of the Church advocating human development for the underprivileged youth through establishing collaboration with other skill/employment institutions as a missionary outreach programme to help them build their future and remain in the Church family.
— To introduce young children to the social teachings of the Church that puts emphasis on interfaith relationships and implications of conversions so as to strengthen the resilience of the young in dealing with social pressures and loyalty to the Catholic faith.
Current reality
— The Church should be receptive to suggestions, grievances and expressions from parishioners; be more affable (friendly and warm) in reaching out to its peripheries; be sensitive and adaptable to their ethnic culture.
— Exclusivity, favouritism and biasness should be eradicated.
Conclusion
Parishioners are able to express their opinions and seek guidance in a safe, trusting and empathetic environment.
Church leaders and community are able to embrace and advocate openness for participation, consultation, listening and sharing.
A vibrant, caring and progressive Church that inculcate unity in diversity.
Preserves inclusivity and the uniqueness of the traditional identity of the various ethnic groups.
Diocese of Miri
Through the synod process, we are reminded that the Church is not the responsibility of the few or privileged ones only, but of everyone (clergy, laity and religious). Everyone has a place in the Church. Everyone has something to offer for the building up of the kingdom of God.
The current reality of the Church as gleaned from this consultation includes the following:
a. The Church needs to be more sincere, friendly, accepting, kind and non-judgmental and non-discriminating towards its people by implementing friendlier policies and changes to benefit and improve the laity’s development and leadership within the Church regardless of age, race, gender, financial standing and status.
b. The Church should adopt a merciful approach towards those who are in difficult situations particularly those who are divorced, LGBTQ, single mothers, the lapsed and the marginalised. Many are fearful of coming back to Church as they are afraid of being judged and rejected.
c. Church authorities should share information regarding decisions made by the Church with the congregation and the congregation be allowed to give their opinions on those decisions before they are finalised and implemented.
d. Many urban respondents felt that the Church isn’t listening to them and there is an information gap between what the Church is doing and what the parishioners know.
Cultural Image
Miri Diocese consists mainly of people who are used to the “gotong-royong” spirit and communal living. The communal corridor of the longhouse is the centre of communal activities such as celebrations of weddings and harvest festivals. It is also where discussions on community matters are carried out among the villagers. Disputes, arguments, complaints and other problems among villagers are discussed with village elders to reach a solution in order to maintain the harmony in the village. Thus, the villagers journey together for the common good. Our Church should also be like a longhouse community where dialogue and listening to one another and cooperation has to be put into action.
Implementation
The respondents feel that we need to implement the culture of zero-discrimination, that is, a one-church-embrace-all approach and servant leadership model. Every church cleric, community/group should be open to serve anyone regardless of race, language, financial standing etc.
They need to project the culture of being friendly, welcoming, respectful, understanding, humble and approachable in handling queries/ appeals/requests for assistance from parishioners.
The Church should also inculcate a family atmosphere where all are welcome and know that they belong and have something to contribute to the kingdom of God here on earth.
Diocese of Sibu
The responses and feedback appear to be mere complaints and grievances about the state of affairs within the parishes, especially on how the Church has fallen short of expectations and failed to respond in the way it should. On the other hand, they indicated that the respondents lack a clear understanding of what the Church is all about. The hierarchy is often referred to as the Church. Despite appearing as grievances, the responses indicate a lack of synodality within the Diocese even though synodality is more apparent and visible in the life of the small communities and groups within the parishes.
The respondents suggest that in order for synodality to take root, it is important to build a respectable relationship between the hierarchy, church leaders and the laity. When it comes to the problems and pastoral needs of the laity, mutual respect and compassion must be upheld and flexibility and compassion be exercised with regards to Church law and regulations.
Conversion of heart and changing our negative attitudes toward multiculturalism must take place for unity, mutual acceptance and understanding among the People of God. Inculturation should be accepted and practised at every opportunity to initiate mutual enrichment between Christianity and local cultures.
Implementation
–Foster communion among the bishop, priests, religious and the laity under a common vision through regular consultation and listening sessions to provide opportunities for enhancing communication, dialogue and decision-making on issues pertinent to the church, thus creating greater transparency and accountability
— Encourage participation of the faithful in small communities of faith through church activities centring around faith sharing and faith formation, fellowship, guidance for the youth and outreach to the elderly, poor and those on the peripheries. This is in order to create an environment whereby the faithful from all walks of life, irrespective of their race, culture and status are fully supported and strengthened, integrated and united, and are enabled and empowered to share their gifts and talents in the service of the whole church community without being judged.
— Promote mission so that together, as the Body of Christ, we may bring others to Christ through the oneness expressed in our liturgies and in the inclusivity as practised by the various church communities despite differences, and especially through our efforts to reach out to those who live on the margins of society.
Because of the multi-ethnicity and culture of the people in the diocese, it would be unfair and improper to adopt a particular cultural image from any of the ethnic groups to represent the synodal experience of the people in the diocese. The multiculturalism of Sarawak and the efforts of the people to maintain harmony, integration, respect and religious tolerance while aspiring to statehood already clearly illustrates the synodal journey that the Diocese should embark on.
Sabah
Archdiocese of Kota Kinabalu
The participants shared their various difficulties such as poverty, loss of income, loss of jobs. There were also other problems which arose from the pandemic. Many also felt the questionnaire was not easy to understand and should have been simplified. However, there were also those who appreciated the Synod process, they learnt to be more attentive and now have an awareness and understanding of synodality.
Current Reality
— Sense of sin/right or wrong is lost. Money is still essential. Lack of renewal programmes.
— Synodality within the same group is strong but not strong inter-group.
— 70 per cent of church goers do not belong to any group or ministry.
— There are still many willing to serve and participate in church activities.
— Not much has been done to minister and to reach out to those on the margins (LGBTQ, those marriage reinstituted, divorced, single parents, newly married, marriage not blessed, various disabilities, etc.)
Cultural Image
We are Asians and are family-orientated. The sense of community is symbolised by Paddy — living as a community bonded in culture and traditions.
However, language differences tend to segregate parishioners. There can be unity in diversity: The uniqueness in charisms and mission of each group speaks of diversity, richness and vibrancy of the parish.
Rooted in the Catholic faith, there is understanding and cooperation despite the differences in background.
Conclusion
The local Church needs renewal programmes, formations and trainings at various levels and ministries, to help the people be updated on current issues and to curb the various social problems.
1. Awareness
Every Catholic needs to be made aware that he/she is called to participate actively in the life and mission of the Church.
2. Social and Environmental Issues
Various social issues (i.e influence of technology, Islamisation, secularisation, apathy) have increasingly impacted the Church in many ways. Creative ways are needed to tackle and curb it before it becomes too overwhelming. Environmental issues are also not addressed despite Laudato Si’ being released some time ago. The Church needs to organise activities to make people aware of the importance of caring for the environment (i.e beach and river cleaning).
3. Leadership
Based on the feedback, poor leadership could be the downfall of the Church at various levels. Leadership styles need to be seriously considered especially among the priests and parish leadership team. Leadership needs to go beyond seniority. Leaders also need formation.
4. Faith Formation
Many thirst for formation and religious knowledge. The laity need to be formed and trained at various levels and capacities. They deserve to be formed and informed about the Bible, Church teaching, etc. This formation will enhance their knowledge, skills and capabilities in the service and ministry of the Church.
5. Discipleship
The laity is overdependant on their leaders. Empowerment and Discipleship needs to be instilled in the laity so that they would be courageous to minister. Those in special ministries need to be properly formed/ trained and commissioned.
6. Outreach
Reaching out to the marginalised and the poor is lacking, especially single parents, newly wedded couples and those not fully in line with the Teaching of the Church (i.e: LGBTQ, those marriage reinstituted, divorced, single parents, marriage not blessed etc). Formation and Training is needed for these special ministries.
7. Youth
Despite many activities arranged for the youth, many still feel that the youth are still neglected and need formation. Lively and creative activities are needed to attract the young to return to the Church and to be involved in ministries. Parents play an important role in this matter. They need to encourage their children to be involved in Church activities and ministries.
Diocese of Keningau
Synod or “Journeying together” is not something new for the Diocese of Keningau. Since the formation of the diocese on May 6, 1993, it has taken on the theme and vision “The People of God Journeying Together”.
Keningau Diocese has held a “synod” (PUKAT = Perhimpunan Umat Katolik) every three years. It is here that the Pastoral Planning of the Keningau Diocese is jointly discussed and defined.
The questionnaire from Rome is a new opportunity to further emphasise and clarify the situation and the real picture of the people in Keningau Diocese. We also see that this is God’s call to “go deeper” (Luke 5:4), to reach out to all people, to listen to their voices.
In Keningau, the questionnaire focused on four major topics namely, Church, Family, Ecology and Society.
The Feedback
Many showed eagerness in participating in the process, especially leaders from the grassroots level. This shows that if people are given guidance and trust, they will be able to help in the development of faith and the Church.
The questionnaire revealed many positive and negative aspects, especially regarding service, parish admin, communication, community, pastoral programme, leadership, family, social issues and many more. It also showed the openness of the people in giving their opinions, with some sensitive issues being brought out.
The people felt cared for, and their voices heard, not only within the Diocese but by the Holy Father at the Vatican.
Synods have healing and unifying values for the people. From distrust of leaders to trusting them because they feel cared for and heard.
Conclusion
1. Showed the reality of the people by age groups: different ages have their own challenges and needs – the pastoral planning must take this into account.
2. The people are getting familiar with the word “synod”. Still need to cultivate it among the people.
3. The Church as God’s people who journey together in proclaiming the kingdom of God — as a Sacrament of Salvation (LG 48). Further information, formation will lead to transformation .
4. Each parish has her own difficulties and challenges. This must be taken into consideration in pastoral planning, and also rethinking of the pastoral policies and redefining them.
5. There are also people with talents and charisms and we need to find ways of getting them to channel it for the Church.
6. Pastoral programmes: It is essential to understand that the psychology of faith development is according to age categories, especially for the youth.
7. We need specific pastoral programmes and activities to help people who are facing serious problems in the family. Role of parents – faith formation – family as Domestic Church.
8. Many have become used to online Masses. Efforts must be made to get them physically back to church.
9. The mystagogy stage for newly baptised needs to be enriched and looked into.
10. To improve the quality of services offered, homilies and the personality of leaders.
Diocese of Sandakan
There were five significant findings:
— Synthesising process is done by the Synod team / PPC members. l Synod is a space where people can be bold in voicing out their concerns, sharing hardships and challenges. They should therefore be listened to and not be judged too quickly.
— The word ‘SYNOD’ becomes a new talking point.
— The meaning of “Journeying Together” is felt.
— The whole Church needs to be united. The Challenges The three main challenges faced were:
— Reaching out to those in the interior due to distance, terrain and difficulty in transportation.
— People themselves who opt not to be involved in the process.
— Families not giving encouragement to their young people to participate in the process.
Cultural Image
The logo symbolises the multi-racial and multi-cultural community of the Diocese of Sandakan. The significance of the logo is explained as follows:
Map of Sabah that highlights the Diocese of Sandakan, constituting St Mary’s Cathedral Parish of Sandakan, St Martin Parish of Telupid, St Dominic Parish of Lahad Datu, Our Lady of Fatima Parish of Beluran, Holy Trinity Parish of Tawau and Paitan Mission. An abstract drawing of a boat which symbolises the Church and the Divine light that shines through the Church in the Diocese of Sandakan.
The seven (7) people in different colours and shapes represent the multiethnic and multi-cultural community in the Diocese of Sandakan.
The cross symbolises that Jesus Christ is the centre of the Church and to fix our focus on Him alone on whom our faith depends, from the beginning to the end. (Hebrew 12: 2)
The Holy Spirit, God’s loyal helper sent to assist in our journey towards becoming the Christ – centred community, serving one another with Love.
Implementation
For this purpose, six dotted strategic goals with the objectives as the way forward to be pursued.
— To nurture active participation in the Church with the Eucharist as the source and summit of Christian life.
— To foster the spirit of unity in diversity.
— To intensify on-going faith formation.
— To enhance living the Gospel values through deeper understanding in the Social Teaching of the Catholic Church.
— To promote vocation. To foster family values.
