French Canadian Montfortian missionary, Gilles Côté, sheds light on the fascinating evolution of the Catholic Church in Papua New Guinea in a candid interview with Vatican News. Over the span of 145 years, the Church has intricately woven the Gospel into the rich tapestry of this multiethnic society, encompassing over 600 tribes, each with its own distinct cultural identity.
By Delphine Allaire – Port Moresby
Journeying through Papua New Guinea, the gateway to Oceania, one steps into a land steeped in missionary history dating back nearly 150 years. Here, a resplendent mosaic of religious beliefs thrives, with nearly a third of the population embracing Catholicism, while the predominant faith remains Protestant, tracing back to the colonial divisions by Germans and British in the late 19th century.
Throughout this kaleidoscopic expanse of cultural diversity, how does the Catholic Church navigate its presence amidst the age-old Austronesian heritage? This conundrum encapsulates the essence of inculturation, as the Gospel intertwines with traditional customs and beliefs, fostering a challenging but enriching dialogue.
Bishop Gilles Côté, the esteemed Bishop Emeritus of the Diocese of Daru-Kiunga, shares profound insights drawn from his remarkable 49-year sojourn in Papua New Guinea. In a heartfelt conversation with Vatican News, this venerable Canadian missionary elucidates on the trials and triumphs encountered during his ministry in the largest and most densely populated nation in the Pacific.
Q: How did Catholicism first find its way to Papua New Guinea?
Embarking on this spiritual voyage about 145 years ago were the pioneering Catholic missionaries from the Missionaries of the Sacred Heart (MSC) in France, under the visionary stewardship of their founder, Father Jules Chevalier. The historic moment of the inaugural Mass unfolded on Yule Island in the Coral Sea, marking the initial encounter with the Roro and Mekeo tribes in 1885. Subsequently, the shores of the northern coast were graced by the presence of priests from the Divine Word, followed by the esteemed Franciscans, Capuchins, and Marists, who made their indelible mark on Bougainville Island. Numerous congregations converged to propagate the gospel across the diverse landscapes of Papua New Guinea.
Q: Reflecting on your five-decade tenure in Papua New Guinea, what transformations have you witnessed within the local Church?
Embarking on our Montfortian odyssey in 1959 rendered us pioneers in the expansive Western Province, where the ecclesiastical landscape bore a conspicuous absence of Catholic churches. The watershed moment arrived when Bishop Gérard Deschamps, the apostolic prefect of Daru, was summoned to the Second Vatican Council from 1962 to 1965. Venturing into the Western frontier, where untamed cannibals and head-hunters roamed, we grappled with the nuanced task of erecting a Church reflective of the spirit of Vatican II – one rooted in collective participation and communion. This ethos has been the cornerstone of our endeavors since the inception of our mission.
Q: Has the Catholic Church in Papua New Guinea metamorphosed into an authentically indigenous Church?
Emerging as a nascent ecclesiastical entity, the Church in Papua New Guinea reverberates with local vibrancy and resonance. While the specter of a dearth of native priests lingers across certain landscapes imbued with 140 years of evangelization, the seminal shift transpires within the collective consciousness of the faithful. The crux lies not merely in the priestly contingent but in the active engagement of the populace. Nurturing a collaborative ethos, a multi-year diocesan pastoral plan unfolds, fostering a sense of communal ownership and synergy. Sculpting a synodal architecture, the faithful engage in decision-making forums, fostering a cohesive sense of identity and belonging. This participatory spirit permeates the very fabric of the local Church, nurturing autonomous and conscientious Christian communities.
Deeply intertwined with the socio-cultural milieu of Papua New Guinea are the bubbling liturgical celebrations suffused with melodious songs, exuberant dances, vibrant floral displays, vibrant processions, and a kaleidoscope of colors. A tapestry rich in tradition, these exuberant rituals bear testimony to the profound cultural confluence manifest in each communal gathering. As devotees from far-flung corners traverse the rugged terrains, clad in traditional regalia embellished with feathers and grass skirts, the pulsating rhythm of the drums beats in unison with the spirits of the ancestors. Amidst this opulent tapestry of celebrations lies a profound narrative of inculturation, resonating beyond mere rites and rituals to the deeper realms of collective identity and ethos.
Q: Delving into the spectrum of Melanesian values and cultural nuances, what sets Papua New Guinea apart?
Imbued with the essence of tribal legacy, the people of Papua New Guinea find kinship in their ancestral ties and communal ethos. The quintessence of their cultural tapestry lies in the reverence for community and the resilience of the village. Infused with a history marred by tribal conflicts and territorial skirmishes, the bedrock of this society is fortified by the unity of the clan. Divided by dialects and united by faith, the local faithful find solace in the tapestry of the Church, which mirrors the cherished values embedded in their heritage. As the Church becomes a sanctuary to preserve their cultural ethos, a profound symbiosis unfolds, nurturing a harmonious coalescence of Christian tenets and indigenous values.
Q: Charting the trajectory of local economic and social challenges, what hurdles loom large on the horizon?
Navigating the treacherous terrain of poverty and isolation, the fragile fabric of remote villages grapples with the specter of destitution. In the sprawling landscape of the Western Province, devoid of traversable roads, the stark realities of agrarian societies amplify the plight of inaccessible markets and meager livelihoods. Amidst the sprawling urban sprawls, a stark juxtaposition unfolds, revealing the chasm between the haves and the have-nots. Veiled in the shroud of gratuitous violence and ancient vendettas, the stark realities of alcohol-fueled skirmishes and superstitious beliefs underscore the arduous journey towards reconciliation and healing.
Q: In the wake of Prime Minister James Marape’s decisive move to embed Christianity in the Constitution, what impetus does this present for the local Church?
Amidst the labyrinth of political intrigues and evangelical fervor, the local Catholic Church maintains a nuanced stance against regaling the nation as fundamentally Christian. While the constitutional guarantee of religious freedom stands as an immutable pillar, weaving the fabric of the nation as a Christian entity invokes complex connotations in the social tapestry. Engulfed in the throes of societal upheaval and spiritual discord, the hallowed halls of power resonate with the echoes of divergent beliefs and political expediency.
Q: Painting a portrait of the Papal reverence in the hearts of the Papua New Guineans, what does the figure of the Pope symbolize to this vibrant nation?
A revered icon in the spiritual cosmos of Papua New Guinea, the Pope epitomizes a beacon of hope and a harbinger of faith for the devout faithful. From the historic visit of Pope John Paul II in 1995, which heralded the beatification of the revered catechist, Peter To Rot, to the enduring legacy of devotion and reverence, the Papal visitations have left an indelible imprint on the spiritual consciousness of the populace. A unifying force transcending boundaries, the Pope’s imminent visit is poised to ignite a fervor of faith, kindling the flames of endurance, compassion, and unity among the resilient people of Papua New Guinea.
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