“A Light in the World” by Simione Tukidia

“A Light in the World” The Episcopal Ordination of Archbishop Peter Loy Chong, Archbishop of Suva, June 8, 2013, Suva, Fiji Islands

Principle Consecrating Bishop Archbishop Petero Mataca

A Light in the World Designating Consecrating Bishops

Archbishop John A. Dew and Bishop Soane Patita Paini Mafi Compiled and edited by Debbie Singh

The Episcopal Ordination of Archbishop Peter Loy Chong Suva, RomanArchbishop Catholic Archdiocese of Suva, 2013 of Suva June 8, 2013 Suva, Fiji Islands Roman Catholic Archdiocese of Suva, 2013

USP Library Cataloguing-in-Publication Data A light in the world : the Episcopal Ordination of Archbishop Peter Loy Chong, Archbishop of Suva, June 8, 2013, Suva, Fiji Islands / compiled and edited by Debbie Singh. – Suva [Fiji] : Roman Catholic Archdiocese of Suva, 2013. 32 p. : ill. ; 26 cm. ISBN 978-982-324-003-9 1. Chong, Peter Loy. 2. Consecration of bishops—Catholic Church. 3. Ordination—Catholic Church. 4. Catholic Church—Fiji. I. Singh, Debbie. II. Catholic Church. Archdiocese of Suva (Fiji). BX2304.L54 2013

265.92

ISBN: ISBN 978-982-324-003-9 Design /Layout & Cover: Simione Tukidia Printed by Quality Print ©Roman Catholic Archdiocese of Suva

+ Fa r e w e l l & T h a n k Y o u A r c h b i s h o p P e t e r o M ata c a +

His Holiness Pope Francis

May he be a shepherd to your holy flock, and a high priest blameless in your sight, ministering to you night and day; may he always gain the blessing of your favour and offer the gifts of your holy Church. Through the Spirit who gives the grace of high priesthood grant him the power to forgive sin as you have commanded, to assign ministries as you have decreed, and to loose every bond by the authority which you gave to your apostles. May he be pleasing to you by his gentleness and purity of heart, presenting a fragrant offering to you, through Jesus Christ, your Son, through whom glory and power and honor are yours with the Holy Spirit in your holy Church, now and forever. - from the Prayer of Ordination of a Bishop

+ W e l c o m e & C o n g r at u l at i o n s A r c h b i s h o p P e t e r L o y C h o n g

Contents Part I Order of Mass of the Episcopal Ordination................................................................................... 5 Hymns................................................................................................................................................. 6 Rites of Mass ...................................................................................................................................... 7 Part II Editorial .............................................................................................................................................. 15 “We Have Come a Long Way”: Address by Archbishop Petero Mataca ................................... 16 Legacy of a Leader ............................................................................................................................ 18 “Here I am Lord”: The Episcopal Call Experience ........................................................................ 20 Appointing a Bishop.......................................................................................................................... 21 Ultimate Journey: A look at the life of His Grace, Archbishop Peter Loy Chong..................... 22 The Coat of Arms .............................................................................................................................. 24 Consecrating Bishops for the Episcopal Ordination .................................................................... 26 “In the Name of the Father”: A Look at the Evolution of the Catholic Church in Fiji”............ 30 Leaders of the Catholic Church in Fiji ........................................................................................... 32 Acknowledgements

+ Fa r e w e l l & T h a n k Y o u A r c h b i s h o p P e t e r o M ata c a +

PART I

Order of Mass of the Episcopal Ordination ORDER OF CEREMONY 7:00am :

Vodafone Arena Gates Open

8:15am :

Gathering Hymns

9:00am :

Mass

11:00am (approx):

Mass ends. Blessing on Immediate Family Official Photograph Session Light Refreshment for clergy

11:30pm :

Veiqaravi Vakavanua •

Qaloqalovi

•

Sevusevu

•

Meketaki ni Yaqona Vakaturaga

•

Wase ni Yaqona Vakaturaga

•

Meke ni Soqo Vakaturaga

•

Vosa Vakaturaga

•

Ulivi ni Vosa

•

Luva ni Vesa

•

Vakatale

1:30pm : Lunch 2:45pm : Entertainment 5:30pm :

End of Programme.

+ W e l c o m e & C o n g r at u l at i o n s A r c h b i s h o p P e t e r L o y C h o n g

Hymns GATHERING HYMNS 7.45am • Holy is His Name, John M Talbot My soul proclaims the greatness of the Lord, and my spirit exults in God my Saviour. For He has looked with mercy on my lowliness, and my name will be forever exalted. For the mighty God has done great things for me, and his mercy will reach from age to age. And holy, holy, holy is His name.

URCH IN THE

R WO

FULL COLOUR GRADIENT

He has mercy in ev’ry generation. He has revealed his power and his glory. He has cast down the mighty in their arrogance, and has lifted up the meek and the lowly. He has come to help his servant Israel, he remembers his promise to our fathers. • Immaculate Mary Immaculate Mary, thy praises we sing; Who reignest in splendor with Jesus our King. Ave, ave, ave, Maria! Ave, ave, ave Maria! In heaven, the blessed thy glory proclaim; On earth we, thy children, invoke thy fair name. We pray for God’s glory; may His kingdom come; We pray for His vicar, our father, and Rome. We pray for our Mother, the Church upon earth, And bless, dearest Lady, the land of our birth. • I Maria na tinaqu I Maria na tinaqu Mo ni loloma mai Sa gu sara na yaloqu me lakovi kemuni Maria loloma mai, masulaki keimami Koi kemuni Maria ni masulaki yau Meu tabaka na meca me bula na yaloqu Au sa vakaloloma e vuravura oqo Au tiko tani kina mani dau tagi lo

His Grace, Archbishop Peter Loy Chong

+ Fa r e w e l l & T h a n k Y o u A r c h b i s h o p P e t e r o M ata c a +

Rites of Mass • Praise the Lord my soul , John Foley SJ Praise the lord, my soul, Let fire and rain give praise to Him, Give praise to Him who is merciful, slow to judge; Bless the lord, O my soul! Bless the Lord, my soul, Let all I am give praise to Him, And not forget he is kind, He forgives our sins; Bless the Lord, O my soul! Merciful and kind, He knows that man is made of dust, And like the flowers that flourish he soon must die; Bless the Lord, O my soul! Glory to our God, Let all that is give praise to Him, Give praise to Him all you creatures who live His love, Bless the Lord, O my soul, Bless the Lord, O my soul! • I thank my God, Frank Andersen MSC I thank my God each time I think of you! And when I pray for you, I pray with joy. Now there is one thing I am sure of, He who began His work in you will see that it is truly finished, when the day of Jesus comes! That I should feel like this towards you seems only natural to me. For you have shared with me my labours; The Gospel privilege with me! Since you have borne with me my burdens,I now bear you within my heart! And God alone knows how I miss you! I love you just as Christ loves me! I pray your knowledge will be deepened! Your love be mutual and strong! Then you will reach the perfect goodness! Then to the Lord you will belong!

• Taste and See, Bob Hurd Taste and see, O taste and see, taste and see the goodness of God.

WELCOME: Rev Fr Timoci Kolodisi 8.45am

Glory, glory to God most high, glory, blessing and praise. With one voice, O people, rejoice in our God, who hears the cry of all in need.

CALL TO WORSHIP: Chinese community 8.50am

Who has fashioned the earth and sky, who created the deep, who exalts the lowly and sets captives free, who opens the door to all those who seek. Oh the Love of God! Become flesh of our flesh, so that we might live in glory. Sing to the mountains Bob J Dufford & New Dawn Music Sing to the mountains, sing to the sea. Raise your voices, lift your hearts. This is the day the Lord has made. Let all the earth rejoice. I will give thanks to you, my Lord. You have answered my plea. You have saved my soul from death. You are my strength and my song. Holy, holy, holy Lord, heaven and earth are full of your glory.

Processional hymn: All rise 9.00am A Journey Remembered [K. Bates SM] O praise the Lord, my soul! My God, how great you are!. My heart and my soul sing out your praise! My God, how great you are! You have carried me within your arms whenever I’ve known fear. You have waited patiently for me, then you drew me near. You have run beside me even when I didn’t want to know that you are my home and my joy. In the doubting times you touch’d my hope and showed me how to be. In the hours of fear and hopelessness your truth set me free. In the memory of family I learnt to know your name, learn that you are my home and my joy. Lord, bless the place where I was born and those who carried me. Lord, bless the many smiles, who have kindly set me free. Lord, bless the many little ones who’ve shown your face to me: you are my home and my joy. WELCOME PENITENTIAL RITE Kyrie Eleison [PHS] Kyrie eleison Christe eleison Kyrie eleison O Sanctissima, Melodia Siciliana O Sanctissima O piissima

+ W e l c o m e & C o n g r at u l at i o n s A r c h b i s h o p P e t e r L o y C h o n g

Dulcis Vrigo Maria! Mater amata Intemerata Ora, ora pro nobis Tu solatium Et refugium Virgo Mater Maria! Quidquid optamus Per te speramus Ora, ora pro nobis

You are the Christ; you are for us the Bread of Life, the Bread of Hope, true Bread for the world.

Tataunaka noda vanua Vua na Utona Tabu.

You are the Christ; through faith you dwell within our hearts, your risen life brings light to our lives.

If you Believe and I Believe ,Zimbabwean traditional If you believe and I believe and we together pray, The Holy Spirit must come down and set God’s people free, And set God’s people free, and set God’s people free; The Holy Spirit must come down and set God’s people free.

You are the Christ; you walk with us, you speak with us, you strengthen us, you comfort our hearts. Dua na rarama levu Dua na rarama levu Sa cila ena mataqu Na rarama ni Kalou Na vuli dina I Jisu.

O most holy one, O most lowly one Loving virgin Maria! Mother maid of fairest love, Lady Queen of all above Ora, ora pro nobis

Au sa vakabauta Nona vosa na Turaga; A vosa dredre ni cala Sa dina kecekece ga.

Virgin ever fair, Mother hear our prayer Look upon us Maria Bring to us your treasure Grace beyond all measure Ora, ora pro nobis How Great Thou Art, Stuart Hine O Lord my God, When I in awesome wonder, Consider all the worlds Thy hands have made; I see the stars, I hear the rolling thunder, Thy power throughout the universe displayed. Then sings my soul, my Saviour God, to Thee, How great Thou art, How great Thou art. When through the woods, and forest glades I wander, And hear the birds sing sweetly in the trees. When I look down, from lofty mountain grandeur And see the brook, and feel the gentle breeze. And when I think, that God, His Son not sparing; Sent Him to die, I scarce can take it in; That on the Cross, my burden gladly bearing, He bled and died to take away my sin.

A noqu vakabauta Au rai rawa kina Ki vuravura kadua Ki na bula tawacava. Lailai nodra vuku Na tamata tawalotu Levu cake vei yau Niu kila na Kalou. This is the day that the Lord has made. Let us be glad and rejoice. He has turned all death to life. Sing of the glory of God. Na Ajidaiosisi o Suva, Fr L Raselala & Sepina I Turaga ni taburaka Neimami vanua lomani Me yaco mada neimami tadra Me matavuvale vakalou.

As we celebrate, Carey Landry As we celebrate this day, so we celebrate your life with us, your love for us, your light in our world.

Na Ajidaiosisi o Suva E vuvale vakalou Umani ena vakabauta Ilawalawa taubale lako Ka cola ivua ena cakacakataki Ni matanitu ni Kalou Ena noda vuravura Ena veivakauqeti ni Uto Tabu I Jisu.

You are the Christ; in you we find our unity, community, our joy and our peace.

Meda tacake ka masu vata Lewe I Viti kei Rotuma

GLORIA, D. Haas Glory to God in the highest Glory to God and on earth peace to people, to people of good will We praise you, We bless you, we adore you, we glorify you, we give you thanks for your great glory, Lord God, heavenly King, O God, almighty Father. Lord Jesus Christ, Only begotten Son, Lord God, Lamb of God, Son of the Father, you take away the sins of the world, have mercy on us; you take away the sins of the world, receive our prayer; you are seated at the right hand of the Father, have mercy on us. For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father Amen.

+ Fa r e w e l l & T h a n k Y o u A r c h b i s h o p P e t e r o M ata c a +

OPENING PRAYER LITURGY OF THE WORD First Reading: Genesis 1—2: 2 Reader: Joyce Giblin, Our Lady of Perpetual Help Parish, Lautoka

ORDINATION RITE Veni Sancte Spiritus, Taize All rise Veni Sancte Spiritus Holy Spirit, come to us

Responsorial Psalm Psalm 98, Tim R Smith The Lord has revealed to the nations, saving pow’r, saving pow’r, saving pow’r.

Come, Holy Spirit, from heaven shine forth with your glorious light. Veni Sancte Spiritus.

Sing a new song, all you lands, of the marvellous deeds of the Lord. Salvation is born of God’s right hand and holy arm.

Come from the four winds, O Spirit, come breath of God; disperse the shadows over us, renew and strengthen your people. Veni Sancte Spiritus.

The saving power of God has been revealed to all the land. His kindness and truth forever faithful to the house of Israel. All of the ends of the earth have seen the salvation of God. Shout to the Lord, dance for joy, sing your praise. Play out your song on the harp, create a melodius song. With trumpets and horn, acclaim our King and our God. Second reading: Ephesians 3: 8—12, 14—19 Reader Leone Ramasi, Immaculate Conception Parish, Solevu, Bua Gospel Acclamation [PHS] Alleluia Alleluia Alleluia The lord sent me to bring glad tidings to the poor and to proclaim liberty to captives Alleluia Alleluia Alleluia Reading from the Holy Gospel: John 17: 15 — 26

Come, Father of the poor, come, generous Spirit, come, light of our hearts. Veni Sancte Spiritus.

Father of the poor, come to our poverty. Shower upon us the seven gifts of your grace. Be the light of our lives. O come, Veni Sancte Spiritus. You are our only comforter, Peace of the soul. In the heat you shade us; in our labor you refresh us, and in trouble you are our strength. Veni Sancte Spiritus. Kindle in our hearts the flame of your love that in the darkness of the world it may glow and reach to all forever. Veni Sancte Spiritus. Presentation of Archbishop Elect. Reading of the Apostolic Letter. All rise Consent of the People. Response: Thanks be to God and applause Homily Examination of the Candidate Invitation to Prayer. All kneel as candidate prostrates himself Litany of the Saints Response 1 Lord have mercy / Lord have mercy Christ have mercy / Christ have mercy Lord have mercy / Lord have mercy Response 2 Lord save your people Response 3 Lord hear our prayer Response 4 Christ hear us / Christ hear us Lord Jesus hear our prayer / Lord Jesus hear our prayer

+ W e l c o m e & C o n g r at u l at i o n s A r c h b i s h o p P e t e r L o y C h o n g

Laying on of Hands All Seated Book of the Gospels Prayer of Consecration. Book of the Gospels is removed God the Father of our Lord Jesus Christ, Father of mercies and God of all consolation, you dwell in heaven, yet look with compassion on all that is humble. You know all things before they come to be; by your gracious word, you have established the plan of your Church. From the beginning you chose the descendants of Abraham to be your holy nation. You established rulers and priests, and did not leave your sanctuary without ministers to serve you, From the creation of the world you have been pleased to be glorified by those whom you have chosen. Consecrating Bishops, with hands joined: So now pour out upon this chosen one that power which is from you, the governing Spirit whom you gave to your beloved Son, Jesus Christ, the Spirit given by him to the holy apostles, who founded the Church in every place to be your temple for the unceasing glory and praise of your name.

Grosser Gott; ‘TR’ ,Clarence A. Walworth Holy God, we praise thy name, Lord of all, we bow before thee All on earth your scepter ‘claim, All in heaven above adore thee Infinite thy vast domain, everlasting is thy reign.

Principal Consecrator: Father, you know all hearts. You have chosen your servant for the office of bishop. May he be a shepherd to your holy flock, and a high priest blameless in your sight, ministering to you night and day; may he always gain the blessing of your favor and offer the gifts of your holy Church. Through the Spirit who gives the grace of high priesthood grant him the power to forgive sins as you have commanded, to assign ministries as you have decreed, and to loose every bond by the authority which you gave to your apostles. May he be pleasing to you by his gentleness and purity of heart, presenting a fragrant offering to you, through Jesus Christ your Son, through whom the glory and power and honor are yours with the Holy Spirit in your holy Church, now and forever,

Hark, the loud celestial hymn, Angels choirs above are raising Cherubim and Seraphim, In unceasing chorus praising Fill the heavens with sweet accord: Holy, holy, holy, Lord.

All: Amen!

Seating of the Archbishop All rise Kiss of Peace. End of Consecration Rite

Anointing of the Bishop’s head Presentation of the Book of the Gospels Investiture with Ring, Miter and Crossier Blessing of Congregation by the new Archbishop.

Lo! The apostolic train, Join the sacred name to hallow Prophets swell the load refrain And the white robed martyrs follow And from morn to set of sun, Through the church the song goes on Holy Father, Holy Son, Holy Spirit, three we name thee While in essence only one, Undivided God we ‘claim thee And adoring bend the knee, While we own the mystery.

+ Fa r e w e l l & T h a n k Y o u A r c h b i s h o p P e t e r o M ata c a +

Sending off Hymn: Prayer of St Francis Prayer of St Francis Sebastian Temple Make me a channel of your peace, where there is hatred, let me bring your love; where there is injury, your pardon Lord. And where there’s doubt, true faith in you. Oh Master, grant that I may never seek so much to be consoled as to console, to be understood as to understand, to be loved, as to love, with all my soul. Make me a channel of your peace, where there’s despair in life, let me bring hope, where there is darkness only light, and where there’s sadness ever joy. Oh Master, grant that I may never seek so much to be consoled as to console, to be understood as to understand, to be loved, as to love, with all my soul. Make me a channel of your peace. It is in pardoning that we are pardoned, in giving to all men that we receive, and in dying that we’re born to eternal life.

LITURGY OF THE EUCHARIST

Presentation of the Gifts Vucu ni iSolisoli Inspired by Psalms 150 and 118. Composed by the late Fr Isaiya Sela Vakaturaga na siga nikua Kivua na tamada na Kalou Bula Ni da veisolevuti e veigauna Na ivavakoso ni vakabauta Ena noda dau mai vakananuma Na noda sereki mai na duka vuda Mai vua na Luvena na Kalou Bula Mai vua na Luvena na Kalou! Vakacaucautaka na Turaga Na Kalou ena nona vale tabu! Me lagiti na nodra kaukauwa Mai lomalagi nodra koro dina Ena vuku ni nona cakacaka E talei ka kaukauwa Ni sa cecere duadua Ni sa cecere dua!

Na madrai kei na waini oqo E vua ni qele vakataucoko Ena vuki me yagona na madrai oqo Na waini me dra I Karisito Qori na iloloma vakataucoko Vei keda na lewe ni vavakoso Ena noda cabora na noda isoro Ena noda cabora na noda! Vakacaucautaki koya Ena domo ni davui Na domo ni lali kei na meke I vakatagi vakawa kei na sere Ra kalougata, era cecere Ni ra lako mai ena yaca ni Turaga Na Kalou bula e da qarava Na Kalou bula e da! Dau Yalovinaka na Kalou Meda tacake ka mamarau Toso wavolita na aletare tabu Meda qai votai ena loloma 2x Nodra lagilagi cecere sara 2x Ni lomani keda na nona tamata 2x Prayer over the Gifts Preface Sanctus ,Noa Moko Holy Holy Holy Lord God of Hosts Heaven and earth are full of your glory, Hosanna in the highest. Blessed is He who comes in the name of the Lord, Hosanna in the highest. Eucharistic Acclamation, PHS When we eat this bread and drink this cup we proclaim your death o Lord until you come again Doxology Diya and aarti - Indian Community Great Amen, PHS Amen Amen Amen Amen Our Father , PHS Our Father who art in heaven Hallowed be thy name Thy kingdom come thy will be done on earth as it is in heaven Give us this day our daily bread and forgive us our trespasses As we forgive those who trespass against us And lead us not into temptation

But deliver us from evil For the kingdom The power and the glory Are yours now and forever Amen Agnus Dei [PHS] Lamb of God you take away the sins of the world, have mercy on us. Lamb of God you take away the sins of the world, have mercy on us. Lamb of God you take away the sins of the world, grant us, grant us your peace.

Holy Communion

A loloma mana dina Na loloma I Jisu Na yagona na yalona Sa noda tawa mudu. Meda doka kece ga Na Iukarisitia Meda doka kece ga Na Tui ni loloma. Ena bogi ena siga Sa tiko vei keda Sa vesuki koya kina Nona lomani keda Ke sega e vuravura Na Iukarisitia Eda na kunea rawa E vei na rarama Mera vaqara na tani Na ka ni vuravura Sa rauti yau yani Na iukarisitia E muri e lomalagi Ka tani noqu reki Niu na raica dina Na mata ni Turaga Aaj ke baad, Fr Charles Bass SVD Aaj ke baad tumhe bolu na sewak kabhi Tum sab mere ho, pyare meeth Mere ho pyare meeth. Chorus: Lena he shishyo Pawaan hai yah pawaan atma Ba pa swarg se Bhejega jo khushi se yaha Tum ko chuna mai ne Kyu ti tum, Kaabil ho mere Mai to hu guru Bako tum pyare shish, mere ho Pao tumhare mai, Dhota hu Chunta shish tumhe Tah ki tum karo Nirdhan ki sewaye, tan man se.

+ W e l c o m e & C o n g r at u l at i o n s A r c h b i s h o p P e t e r L o y C h o n g

Qi yi en dian [Tune: Amazing Grace] Chee yi en dian, he deng gan tian, Wo zui yi der she mian Chin wo shi sung, jin bei xun wei, Xia yan jin de kan jian. Hao dau en dian, shi wo jing wei, Shi wo xin der an wei Chu xin zhi shi, ji wo en hui Zhen shi her deng bao gui. Chin duo zu duo wei xian, wang luo, Au zuo ran jing guojo Je au ding wo ding an du kuo Au re quwei hui tian fu. Jiang lai zia tian an zhe ran ye Gen guan ru re gu zao Hao xian zui zu ko en jin gua Chan may ruo bu jin shao. Jisu Gagaj Lelei Jisu Gagaj Lelei ‘Os ‘Aitu aier Nohnoh ma is famor ‘e te’ ne hanua Te’ ne ‘is kop la ‘ua’ek Se ‘os Gagaj Fa ‘Aitu Ne hanis se ‘isa Ne hanis se ‘isa. ‘Is la foar tapen? Hanis ‘on ‘on se ‘is ‘E lag Hostia ha’ Ia ‘atakoa Ran ma pog ia nohnoh ma ‘is Ma ra’ek ‘on figalelei ‘E rer ‘aletare ‘E rer ‘aletare.

Bane Mai Bane mai nakomai si na kukurei Bane mai, nakomai e a roko te uea Si na kawaria n te eukari, are poni ngaia Kaotan ana tangira, e riki rapaiana napa Karara, e riki rarana napa nimara Siku inanora n tai nako. Pasionga n riki Mani maiu n ai arom, kakorakora tangiram Iroura ma tangiraia tarira ni pane. Poni ngaia puokara tainako, are na poni kairaira nakon tamana, e kaparai ara purepane, ni kakoroa mosin ana taeka Thanksgiving Hymn Holy is His Name, John M Talbot My soul proclaims the greatness of the Lord, and my spirit exults in God my Saviour. For He has looked with mercy on my lowliness, and my name will be forever exalted. For the mighty God has done great things for me, and his mercy will reach from age to age. And holy, holy, holy is His name. He has mercy in ev’ry generation. He has revealed his power and his glory. He has cast down the mighty in their arrogance, and has lifted up the meek and the lowly. He has come to help his servant Israel, he remembers his promise to our fathers. Prayer after Communion Solemn Blessing All rise

Recessional Hymn Me da doka ka serevaka Na isosomi I Jisu Na yavu ni Ekelesia Vakatokai me vatu A vatu ena dei kina Na Ekelesia tabu; A vatu e dau qaqia Na meca kece ni Lotu Ni kalougata Petero Kemuni na tunidau Koni sa buli me lewa tiko Na Ekelesia tabu Na idola ni Lomalagi Koni taura tiko ga Ko Jisu sa solia yani Me sa nomuni na lewa A ka koni vauca voli E ke mai vuravura Sa vauci e Lomalagi Koni sa lesi me lewa Na ka koni sereka kina Sa sereka na Kalou A nomuni vuli talega Sa vuli dina I Jisu Mera tovata vakadua Ka soso kece ga mai Na meca ni Ekelesia Na katuba I Iferi Mera mai kabata na koro Sa tu e dela ni vatu Dredre sa koro I Petero Sa vatawa ko Jisu Na nomuni sipi Petero Na lewe I vuravura Ni maroroi ira tiko ga Ka vakania tiko ga Ra sa nomuni kecekece ni vakatawani ira E lewe levu era sese Ni soqoni ira vata Roma koro turaga dina Koro tabu I Petero Ko sa uasivi tiko ga Vei ira kece na koro Na lewena ko vuravura Ra nomuni qali tabu Ni sa tu vei iko tiko ga Na isosomi I Jisu

+ Fa r e w e l l & T h a n k Y o u A r c h b i s h o p P e t e r o M ata c a +

PART II

Entrance to the Sacred Heart Cathedral, Suva.

+ Fa r e w e l l & T h a n k Y o u A r c h b i s h o p P e t e r o M ata c a +

Heeding His Call

Editorial

“I pray that they may be One, as thou Father art in me.”

he Ordination of Archbishop Peter Loy Chong on 8 June, 2013, marks more than a significant milestone in the history of the Catholic Church in Fiji and the Pacific Islands. This Divine event and gathering of thousands of people will, no doubt, feature in the pages of our country’s history books for generations to come. It is with great joy that the Archdiocese of Suva gathers with Archbishop Peter Loy Chong to offer him our support, friendship and prayers as he answers the Call to become our new Archbishop. Archbishop Peter Loy Chong, in his role as parish priest in three very diverse parishes in the Archdiocese; through his scholarly work at the Jesuit University of Santa Clara, California, USA -where he graduated with honours -and most recently, in his role as lecturer at the Pacific Regional Seminary, has gained invaluable experience and insights which will augur well for his task ahead. In each of these roles, he has generously and tirelessly placed his great gifts of leadership, industry and administration at the service of the Gospel and the people to whom he was sent to serve. Those of us who are fortunate enough to bear witness to and share in the historical and blessed event of Archbishop Peter Loy Chong’s Ordination may well ask ourselves: What does this Divine gathering of thousands of people mean for us as individuals and for our nation? How does it speak to us as a nation searching for unity and direction? What message does it hold for us who may be divided along political, ethnic and religious lines? Will we, through this Divine gathering of thousands, allow God to call us out of our divisions to become One Nation? Will we heed His call? Can this most Divine event speak to all of our leaders – be they in the Church, the clergy, civil society and in the political arena? Can it help them to unite and rebuild our nation on the fundamental teachings of God? His Holy Father Pope Francis has called Archbishop Peter Loy Chong to reveal God’s love to the world and in particular, to us in Fiji. When God calls, it is to gather a nation and to build a Kingdom. It is a theophany – a revelation by God of himself to us at this gathering in a

most Holy and symbolic way. Through this event and the gathering of thousands of people, we see the prayers of Jesus himself being fulfilled – “that they be One”. Can we then, as individuals, as leaders of our nation and as groups, make the prayer of Jesus relevant in our lives? Can we make a space for God in our lives and in our country? Can we fulfill the Priestly Prayer of Jesus as in John 17: 20-23, when He says: “I pray that they may be one; as thou, Father, art in me and I in thee, that they also be one in us: that the world may believe that thou has sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and has loved them, as thou hast loved me.” The symbols on Archbishop Peter Loy Chong’s Coat of Arms reflect his vision for the Church and also embrace oneness, unity, respect for diversity, culture and creation. As Archbishop Peter Loy Chong looks towards his Episcopal ministry, he envisions that the Catholic Church will be relevant to her current social context. In particular, he sees a Church that will respond effectively to the issues related to Fiji and its coup culture. He sees priests, religious, catechists and lay people who are able to respond effectively to pastoral problems and questions. He sees diocesan and parish pastoral councils as essential forums for pastoral discernment and strategic planning. And he sees the pastoral circle – insertion, social analysis, theological reflection, and pastoral planning to be an important pastoral tool at both the diocesan and parish levels. Archbishop Peter Loy Chong’s dream is to make the Catholic Church a relevant symbol and instrument of God’s kingdom in her world – Fiji. And so with Oneness and Unity as we gather to welcome our new Archbishop and herald his call that we Become Church to the World, let us pray that the Holy Spirit which animated the early Church continue to inspire and guide us as we move towards being an instrument of God’s kingdom in her world and in our nation.

+ W e l c o m e & C o n g r at u l at i o n s A r c h b i s h o p P e t e r L o y C h o n g

Photo: Republika Magazine

“We Have Come a Long Way” By Archbishop Petero Mataca, DD, MOF

e have come a long way! The journey took 178 years. The journey began well before the arrival of the first Christian missionaries. Before their arrival our grandfathers were cannibals and non Christians, yet God was already at work among them. They read well the first book about God, creation which was all around them. They acknowledged a Supreme Being through creation. They called the Supreme Being “kalou”. The Christian missionaries brought the second book about God, the Bible. The Bible tells us that the way to God the Father is through His Son Jesus Christ who became man. The first Catholic missionaries arrived in Fiji in 1835 bringing the Bible and the Eucharist. They travelled extensively throughout Fiji sowing the seeds of the Gospel. Happily, there were many conversions and Catholic communities sprung up here and there. We owe much to these dedicated missionaries.

Fiji began as a Fiji Mission and then elevated to Prefecture Apostolic of the Fiji Islands, then to Vicariate Apostolic of the Fiji Islands, then to Metropolitan Archdiocese of Suva (1835-1966). Bishop Julien Vidal, sm, was appointed Vicar Apostolic of the Fiji Islands on 13 May, 1887. He was the first bishop of Fiji. He went home for his ordination in 1888. He returned bringing the Marist Brothers of the school. Bishop Vidal consolidated the Catholic communities by buying freehold lands and establishing them as Mission Stations. The Bishop died in 1922. Bishop Charles Joseph Nicolas, sm was appointed Coadjutor to Bishop Vidal, sm in 1918 and Vicar Apostolic of Fiji in 1922. He built on the foundation began by Bishop Vidal, sm and put in place rules for priests and parishes in the Vicariate. He died in Suva on 15 August, 1941.

+ Fa r e w e l l & T h a n k Y o u A r c h b i s h o p P e t e r o M ata c a +

Father Jean-Marie Oreve, sm was Administrator from 1941 to 1944. Bishop Victor Foley, sm was appointed Vicar Apostolic in 1944 and was ordained in his Cathedral, Suva. He was an Englishman. He wanted to raise the standard of Catholic education. He planned to have all Catholic teachers, both lay and religious to be qualified. Hence he fought to have a Catholic Teachers’ Training College. The outcome was Corpus College which opened in 1958. The Bishop often said: “The Church needs educated lay people”. He accepted me as a diocesan seminarian and sent me to Mosgiel, New Zealand, in 1954. In 1966, Rome acknowledged the local Churches in the Pacific had matured so they could take their rightful place beside other local Churches in carrying out the command of Jesus Christ: “Go out to the world; proclaim the Good News to all creation” (Mk 16:16). Bishop Victor Foley, sm became the first metropolitan Archbishop of Suva. He resigned in 1967. The second Archbishop of Suva was Archbishop George H. Pearce, sm who hailed from Boston, USA. He was transferred to Suva from Apia. His first major job was to see the translation of the liturgy – Mass, sacraments etc into the Fijian language. We are grateful to him. The work was completed in 1972. I was appointed Auxilliary Bishop to Archbishop Pearce, sm in 1974 and was ordained Bishop on 3 December, 1974 in the Cathedral. The year was a Holy Year. I was given the task to close the Holy Year by leading the Eucharistic Procession through Labasa, Lautoka and Suva. In 1975, I visited all the parishes, spending five days in each. I met and listened to parishioners. I learnt from what I saw and heard. My one message during the visit was: “WE ARE THE CHURCH”. After the visitation I drew up my pastoral plan based on the information collected. The plan was: • Self-supporting: We use our resources first for our needs before we ask for assistance from donors. • Self-ministering: We serve our own pastoral needs, our poor etc. Hence, we need good families, Catholic teachers, catechists, religious and priests, both diocesans and religious. • Self-propagating: The whole local Church must be involved in evangelisation within and without. Be a wit-

ness to Christ wherever we are. My motto is: Vunautaka na Karisito. •

With my appointment as Archbishop in 1976, I became the first iTaukei and diocesean priest to be raised to that honour. I, therefore, that year began to implement my Pastoral Plan. During my watch I pushed for vocation, established the Catechists’ Training Centre at Navesi, approved the establishment of six secondary schools on Vanua Levu and six on Viti Levu.

Sa dre ko Malolo. It is time to say goodbye. But first, I congratulate him and wish the new Archbishop of Suva, The Most Rev. Peter Loy Chong, God’s abundant wisdom and graces and the support of his priests, religious and laity! I walked with him for eight years as a seminarian; I worked with him for 13 years and supported him for seven years during his overseas studies. Let us support him as our Archbishop.

+ W e l c o m e & C o n g r at u l at i o n s A r c h b i s h o p P e t e r L o y C h o n g

Archbishop Petero Mataca A Legacy By Sailosi Batiratu Adapted from: Church as the Family of God (1976-1990)

n 1974, the concept of the Fijian local Church became visible and concrete when Petero Mataca was ordained as the first iTaukei bishop. Bishop Mataca’s ordination, a historical event for the local Church, happened in an era of political significance for Fiji. Four years prior, Fiji had been granted independence from Great Britain and Ratu Sir Kamisese Mara was named the country’s first Prime Minister. In May, 1987, Fiji experienced its first military coup with its second in September. The two 1987 military coups provided a new context and challenge for the Fijian Catholic Church. The Church’s responses were presented through Archbishop Mataca’s pastoral letters, media statements, and submission to the Constitution Review Committee. He condemned the coup as illegal and an attack on constitutional democracy.1 In the Catholic Church’s submission to the Constitutional Review Committee on July 24 1987, Mataca pointed out that “the political system employed to date has tended to emphasise and highlight racial differences and perhaps create unproductive racial division.”2 In his October 8, 1987 pastoral letter, Mataca called on Catholics to do three things: first, to continue the mission of Jesus Christ; second, to make Fiji Independence Day (October 10) a day to pray for civil and church leaders; and third, to see, judge, and act in light of the Church’s scripture and teachings.3 The Bishop of Tonga, Patelesio Finau, in his homily during the installation of Bishop Petero Mataca on December 3, 1974, reflected on the religious context of the Church’s mission. He elaborated on the Second Vatican Council’s vision of Church as consisting of local churches. He referred to Bish1

Mataca, “A Pastoral Challenge,” Letter to the Catholic Community of Fiji and Rotuma, May 22, 1987.

Mataca, A Submission to the Constitutional Review Committee August 24, 1987.

Mataca, “Together a New People,” Circular letter to the Catholic Community of Fiji and Rotuma, October 8, 1987.

op Mataca’s episcopal ordination as a definite stage in the localisation of the Church in Fiji. He challenged South Pacific Churches to localise the Church by having sufficient local priests, brothers, sisters, and a flourishing Christian community. Bishop Finau described the socio-cultural context of the Fijian Catholic Church’s mission as a multi-religious and multi-cultural society. Bishop Finau maintained that to be a truly local Church, Bishop Mataca would have to lead the Church in ecumenism, interreligious dialogue, and address the social ills of Fijian society. He said young people were no longer satisfied with outdated answers; they needed new pastoral responses.4 Since his ordination as bishop and later as Archbishop of Suva in 1976, Archbishop Mataca has been an ardent advocate of the concept of local Church. In his 1975 Pastoral Plan, he said establishing the local Church should be a primary task of the Church in Fiji. He defined the local Church as a Church as being: • Self-ministering • Self-propagating and • Self-supporting. To be self-ministering, Archbishop Mataca argued the immediate challenge of the Church in Fiji was to increase the number of local priests, religious brothers and sisters and foster the active participation of the laity. Self-propagation would be when locals were actively involved in its mission, rather than being dependent on foreign missionaries. Finally, the Church would be self-supporting when she could sustain herself in terms of finances and human resources. Archbishop Mataca said Fiji’s Catholics must be made aware they are the local Church and called on the laity to participate actively in its mission.5 Archbishop Mataca implemented the Second Vatican Council’s vision of the local Church soon after his ordination. Be4

Bishop Patelesio Finau, “Bishop Finau’s Address at Bishop Mataca’s ordination,” Outpost Vol.3 no. 3 (1975): 4-6.

Archbishop Petero Mataca, “Pastoral Plan 1975,” in Archbishop’s Pastoral Plan 1975 with Pastoral & Circular Letters (Suva, Fiji, 1975), 1-10.

+ Fa r e w e l l & T h a n k Y o u A r c h b i s h o p P e t e r o M ata c a +

tween 1976 and 1984, he sent a group comprised of clergy and lay people to the East Asian Pastoral Institute in Manila to be updated on the Second Vatican Council documents. In 1985, Mataca invited Fr. Adolfo Nicolas to conduct a seminar on the “Role of the Laity in the Work of Evangelisation.”6 The Clergy Assembly of the Archdiocese of Suva held February 2-6, 1987 continued discussions about the local Church.7 In March 9-19, 1987, Mataca gathered a team that included priests, religious, and lay people to formulate a Vision Statement for the Archdiocese of Suva. The Vision Statement was officially promulgated on June 26, 1987.8 The Vision states: “The Archdiocese of Suva is a family of God, united in faith on pilgrimage and committed to realising the kingdom of God in society under the inspiration of the Sacred Heart of Jesus.” 9 Archbishop Mataca continued the renewal of the Church by conducting a survey on “Catholic Family Life in Fiji and Rotuma (April and October 1987).10 In 1988-1989, the Fijian Catholic Church held regional assemblies (West, North, and Central-Eastern) to begin preliminary preparations for its first synod to be held in 1990.11 Archbishop Mataca held the Archdiocesan Synod as a moment of grace and a “peak moment” in the history of the local Church in Fiji. He confirmed the Church was becoming self-propagating as the local people showed that they wanted to be a Church committed to mission.12 He added

the local people had come to realise that the Church did not belong to the missionaries but to them, for they are the Church.13 During this era, Fiji’s diverse cultures and political crises posed new challenges to the Catholic Church’s mission. Consequently, the Catholic Church took particular interest in addressing social, cultural, and political issues. Model of Church The model of Church during the early period of Archbishop Mataca’s term began to reflect the local Church. He clearly wanted to establish a Church whose self-understanding was self-ministering, self-supporting, and self-propagating.14 Archbishop Mataca maintained that to be a local Church, local people had to take an active part in the Church’s mission. Hence, he established the Council of Priests, Finance Council, Council of the Laity and Council of Religious to help serve in the Church’s mission. During the early stages of Mataca’s leadership, the Fijian Catholic Church used consultative processes such as the 1990 synod, regional assemblies, surveys, and council meetings to formulate and plan her mission.15 Another image of Church that developed in this era was that of the family. The Archdiocesan vision statement views the Fijian Catholic Church as the family of God. The image of family symbolised the concepts of community, care, love, relationships and co-responsibility. The family model effectively created a sense of Church amongst families and thus made the Church local in a concrete way.

Raselala, (1992).

Fergus Garret, ed., “An Archdiocesan Dream,” Outpost, Vol. 14, no3 (October 1987):17.

Mataca, “Celebration and Acclamation of the Vision of the Archdiocese of Suva.”

Mataca, “Catholic Family Life in Fiji and Rotuma,” Letter to the Catholic Community of Fiji and Rotuma, May 22, 1987.

Mataca, circular letter to parish priests, July, 1987.

Mataca, Opening address first Diocesan Synod of the Archdioicese of Suva, October 5, 1990.

Mataca, interview by Peter Chong, Suva, Fiji (January 19, 2011). Mataca, “Pastoral Plan,” in Archbishop’s Pastoral Plan 1975 with Pastoral and Circular Letters (Suva, Fiji: 1987), 4. See also Arthur Leger, “Conch Blowers: Interpretative Biographies of Three Indigenous Bishops of Oceania” (PhD diss., Gonzaga University, 2003), 164-177.

Archdiocese of Suva, “Report Synod Meeting” (Suva, October 5-8, 1990).

Mataca, Opening address first Diocesan Synod of the Archdioicese of Suva, October 5, 1990.

+ W e l c o m e & C o n g r at u l at i o n s A r c h b i s h o p P e t e r L o y C h o n g

By Debbie Singh

onday, November 26, 2012, was no ordinary California morning for Archbishop Peter Loy Chong; for unbeknown to him at the time, it was the day that he would receive a telephone call that would change his life forever. When the phone rang, Fr Peter was greeted with: “Is this Fr. Peter Loy Chong”? “Yes, I am”, he confirmed. “The Holy Father has appointed you as Archbishop of Suva. Will you accept this appointment?” The caller was the US Nuncio. Lost for words, Fr. Peter Loy Chong was unprepared to provide an answer straightaway. He asked the Nuncio to give him a week to think about the appointment. The Nuncio instructed him that this was a “Papal secret”. Agreeing not to communicate or discuss their conversation with anyone else, Fr. Peter said that he would give the US Nuncio his answer at the end of that week - on Friday, 30 November, 2012, at 3.00pm. Recalling that day, Archbishop Peter Loy Chong says: “Here I was, with the Holy Father’s Call and I was not allowed to seek anyone’s advice. Who would I turn to? No one but God. “I prayed the scriptures. I meditated on the Call of great prophets like Jeremiah and Isaiah and on Mary’s Call. I found that they shared one thing in common - how can this happen? This was also my experience. Can I carry out this task? Am I worthy of the Call? Am I holy enough to be a bishop?” he said. “If I accepted the Holy Father’s appointment it would mean giving up things that I like. I looked forward to teaching at the Pacific Regional Seminary. This too, I would have to set aside. I like having “jamming sessions” with friends around the tanoa. I like to wear jeans. All these I would have to give up. My life would be a public one and this implied limitations for me - the ordinary, freelancing Peter Loy Chong,” he said. Continuing with prayer and meditation, Archbishop Peter Loy Chong looked for a message of affirmation or consolation and these came through two events which occurred that week.

His Grace, Archbishop Peter Loy Chong

In the afternoon of that very same Monday, whilst at the gymn, Fr. Peter found a loose page of the San Francisco Chronicle containing various sections of the newspaper. Curious, he picked up the page and immediately a piece of advice from an article jumped out at him. It said: “You’re flattered that someone has a high opinion of you. What you’re not prepared for is how influential this person really is. Previously closed doors will open.” (San Francisco Chronicle, November 27, 2012). “I stood back and reflected on what I read. I felt a wave of calmness and confidence. I took the ‘influential person’ to be the Holy Father. I am a dreamer – a visionary person. What does “previously closed doors will open” mean?” he pondered at the time. Two days later, on Wednesday, he gave a talk to a US women’s prayer group called WINGS (Women in God’s Spirit). The talk was on the Church in Fiji. After the talk, the women conducted a blessing ritual upon Fr. Peter. The women blessed him with their words of affirmation. They were invited to share his good qualities and talents and other things they liked about him. They then laid their hands on him and blessed his hands with holy oil. During the ritual, Fr. Peter recalled Jesus’ baptism and the words that came from Heaven: “This is my beloved son with

+ Fa r e w e l l & T h a n k Y o u A r c h b i s h o p P e t e r o M ata c a +

whom I am well pleased. Listen to him.” Archbishop Peter Loy Chong explained: “My discernment process also included an exercise that we teach during Marriage Encounter weekends. I wrote two letters to express my feelings on these two questions: i) How do I feel if I said no to the Holy Father’s call? ii) How do I feel if I said yes to the Holy Father’s call? “On the first question, I wrote that I would be ashamed if I said ‘no’ to God. I would have betrayed the trust and faith of the people who recommended me. I saw myself as a coward. If my feeling of shame had a color - it would be grey. It would be like an overcast gloomy day. I felt uptight inside,” he said. “On the second question, I felt enthusiastic and energised if I said ‘yes’ to the Holy Father’s Call. My enthusiasm was like it would be if I were getting ready for a workshop or retreat. My mind wondered freely....thinking of the developments and contributions that I would bring to the Church in Fiji. I felt free when I made this choice and this told me that this was the right choice. St. Thomas Merton said that when confronted with two choices, chose the harder one. That is the better choice,” Archbishop Peter Loy Chong said. By Thursday, after many hours of prayer and discernment, he had made his decision. Picking up the phone at 3.00pm the next day he told the US Nuncio that he was happy to accept the Holy Father’s Call and serve the Church as the Archbishop of Suva. “I understood my response as a ‘yes’ to God and the Church. I was confident that God who called me would qualify me to the Episcopal ministry. The Call is something more than me or even about the Church. It was about God. Coming to this realisation was a profound and awe-filled experience. I thank God for preparing me to serve him as bishop,” His Grace said. “As I look towards my Episcopal ministry I envision that the Catholic Church will be relevant to her current social context. In particular, I see a church that will respond effectively to the issues related to Fiji’s coup culture. I see priests, religious, catechists and lay people who are able to respond effectively to pastoral problems and questions. I see diocesan and parish pastoral councils as essential forums for pastoral discernment and strategic planning. I see the pastoral circle – insertion, social analysis, theological reflection, and pastoral planning to be an important pastoral tool in both the diocesan and parish level. My dream is to make the Catholic Church a relevant symbol and instrument of God’s kingdom in her world – Fiji.”

Appointing a Bishop Archbishop Petero Mataca was ordained to the priesthood in 1959. He was ordained Bishop in 1974 and appointed Archbishop two years later. He turned 75 in 2008 and as is mandated by Canon Law, handed in his resignation to the then Holy Father, Pope Benedict XVI. When he did, a process outlined by Canon Law was set in motion. Apart from setting out the steps to be followed, Canon Law also lists the criteria for choosing a bishop. Canon 378 §1 states: In regard to the suitability of a candidate for the episcopacy, it is required that he is: •

Outstanding in solid faith, good morals, piety, zeal for souls, wisdom, prudence, and human virtues and endowed with other qualities which make him suitable to fulfill the office in question;

•

Of good reputation;

•

At least 35 years old;

•

Ordained to the presbyterate for at least five years; and

•

In possession of a doctorate or at least a licentiate in sacred scripture, theology, or Canon Law from an institute of higher studies approved by the Apostolic See, or at least truly expert in the same disciplines.

§2. The definitive judgment concerning the suitability of the one to be promoted pertains to the Apostolic See. Canon 377 §1 states: The Supreme Pontiff freely appoints bishops or confirms those legitimately elected. §2. At least every three years, bishops of an ecclesiastical province or, where circumstances suggest it, of a conference of bishops, are in common counsel and in secret to compose a list of presbyters, even including members of institutes of consecrated life, who are more suitable for the episcopate. They are required to send it to the Apostolic See, without prejudice, to the right of each bishop individually to make known to the Apostolic See the names of presbyters whom he considers worthy of and suited to the Episcopal function. As such, with the guidance of Canon Law and after consultations with members of the local Church, the Vatican announced on December 19, 2012, that Fr. Peter Loy Chong would succeed Archbishop Petero Mataca as the next Archbishop of Suva.

+ W e l c o m e & C o n g r at u l at i o n s A r c h b i s h o p P e t e r L o y C h o n g

Ultimate Journey A look at the life of His Grace, Archbishop Peter Loy Chong By Sailosi Batiratu

eter Loy Chong was born on January 30, 1961 at Namata, Bau in Tailevu. His father was an immigrant from mainland China, Chung Lung, and his mother who was also of Chinese descent, was Kacaraini Vakalevulevu. She had maternal links to the mataqali Dakuitova of the yavusa Navunisea from the village of Nataleira in the district of Dawasamu, Tailevu. The young Loy spent his first 13 years on the banks of the Wainalumu Creek after the family moved to the Baulevu area, between the villages of Nakini and Natoaika. He started school at Natovi. The family later moved to Korovou where his elder brother, Paul, worked for Mensoo. Eventually they bought out the business and Korovou was to become home for the next six years. In that time Loy, as he was known, had gone through high school having attended Saint John’s College in Cawaci, Ovalau. Still 16, he was even toying around with the idea of repeating sixth form. It was around that time when his father uttered words, which in retrospect, the newly-ordained Archbishop of Suva says, would have made it very difficult to communicate to him the decision that one of his sons was seriously contemplating entering the seminary. “Whether you will become a teacher, a doctor or whatever, at the end of the day, what matters is the amount of money you have in your pocket,” was the philosophy by which the senior Chong had lived his life. Amid the daily routine of tending shop, there remained in Loy, as he puts it, “something unfulfilled”. He wanted to study again. There was an urge to make a more meaningful contribution to the family. And so he studied for and completed two units through the ICS or International Correspondence Schools. However, for some reason, it was not something he liked. The second last in a family of seven siblings says it was then the idea of joining the priesthood “floated into his mind with intensity”. He spoke about it with Fr. Brian Curran who was then at Natovi. During the course of their conversation the late Fr. Brian had told him: “Every good thought comes from God.”

None of this was communicated to anyone else in the family. There was a two-year period of discernment and during that time, his father passed away, in 1983. The family only got to know of his intentions of joining the priesthood when he received formal notification of his acceptance into the seminary. He says that two people, among others, who played a big part in influencing him were the late Fr. Leone Raselala and Fr. Beniamino Kaloudau. Fr. Beni was then still a seminarian. The now newly-ordained Archbishop of Suva says it was the way they presented themselves, plus their eloquence, which was the “trigger or the catalyst” of his decision. A further prompt were the seminarians who stopped over at Korovou on their way to or back from gathering root crops at Delasui, Fr. Leone’s village, In 1984, Loy entered the seminary and in 1990 graduated with a Bachelor’s of Divinity with Honours. In 1991, he completed the Clinical Pastoral Education course and was ordained into the priesthood on January 11, 1992, becoming Fr. Peter. Whilst at the seminary, Loy the seminarian, said there was at least one occasion when he seriously considered returning to Korovou. That was when the family business went through a financial crisis. There were also times, around the third and fourth years at the seminary, when he wanted “something definite”. His spiritual director Fr. Peter Jeffery said there would be an element of doubt “because no one is dead sure”. Prior to being ordained on 11 Januray 1992, he had served as deacon in Lautoka in 1991. After his ordination, was sent back to Lautoka to be the parochial pastor, or assistant parish priest, to the late Fr. Josefa Rasiga. At Lautoka, Fr. Peter, apart from celebrating the usual Mass in English, also celebrated the Eucharist in Hindustani and Rotuman. It was during Fr. Peter’s four years at Lautoka that the “serious desire to study” surfaced once again. His next posting, in 1995, was to Vatukoula where he spent the next few years. In 2000, whilst still at Vatukoula, Fr. Peter received a call from Archbishop Mataca asking him if he could go to Solevu in Bua. He spent the years from 2000 to 2004 as Pastor at Solevu Parish.

+ Fa r e w e l l & T h a n k Y o u A r c h b i s h o p P e t e r o M ata c a +

Fr. Peter was also team priest for Marriage Encounter until he left for studies and served as part of the Ecclesial Team for Marriage Encounter, Fiji. Whilst at Solevu, Fr. Peter wrote to Archbishop Petero Mataca expressing his desire to undertake further studies. Archbishop Mataca, after saying there were as yet, not enough priests, suggested he take up studies via the distance and flexible mode at the University of the South Pacific. Acting on this suggestion, Fr. Peter completed two units. In 2002, he went on a sabbatical to the Vatican II Institute in the United States. While in the US he also went to the Jesuit School of Theology in Berkley at the Santa Clara University. He then sent another request to Archbishop Mataca enquiring if he could do further studies. He received approval and he and Archbishop Mataca discussed areas in which his studies could benefit the local church. The areas discussed were: scripture, theology and Canon Law. Fr. Peter returned to the US in 2005 and between 2005 and 2007, he completed a Licentiate in Sacred Theology (STL)

at the Jesuit School of Theology in Berkeley, California. In 2005, he graduated with Cum Laude (With Honors). After obtaining his Licentiate cum laude, the equivalent of graduating with a Master’s Degree with Honours, he was encouraged by his academic adviser T. Howland Sanks to “go all the way”. Archbishop Mataca’s approval had to be sought and it was granted for Fr. Peter to undertake further studies. From 2008-2012, he completed his Doctorate in Sacred Theology at Santa University and graduated with Magna Cum Laude (With Great Honors). Fr. Peter returned to Fiji at the end of 2012 and began teaching at the Pacific Regional Seminary in Suva. Our new Archbishop is the first to admit his studying systematic theology was more by accident than by design. His interest in culture, politics and enculturation led him to choose subjects which fell under that area of study. Given his special interest when it comes to teaching, in the nexus or connections between faith and culture, plus the church and politics, it is little wonder that Archbishop Peter Loy Chong says he would like to continue teaching at the Pacific Regional Seminary. He says teaching allows one to “keep abreast of current theological thinking because it forces you to research”. This, His Grace says, is a revelation in faith which sets the platform for dialogue with other churches.

+ W e l c o m e & C o n g r at u l at i o n s A r c h b i s h o p P e t e r L o y C h o n g

His Grace, Archbishop Peter Loy Chong’s

Coat of Arms

By Debbie Singh

URCH IN THE W

FULL COLOUR GRADIENT

he Archbishop’s Coat of Arms expresses His Grace, Archbishop Peter Loy Chong’s vision and embraces both Church and theological perspectives. “I am strongly convinced that theology has to be contextual so that it will be relevant to peoples’ questions and problems. Context theology takes peoples’ questions and problems as the starting point of theology. It is concerned with local contexts,” Archbishop Peter Loy Chong explains.

“Vatican II theology marked a definite shift from scholastic theology to contextual theology. In the Second Vatican Council, the bishops and theologians envisioned a Church that would effectively dialogue with the world,” says His Grace.

D L R

“The Church wanted to speak to different cultures and religions and address the questions emerging from the modern world. The document of the Pastoral Constitution of the Church in the Modern World clearly expressed the Church’s desire to engage with the world. The bishops at the Second Vatican Council wanted a Church that would read the signs of the times and interpret them in light of the Gospel.” Archbishop Peter Loy Chong’s doctoral dissertation is entitled “Towards a Fijian Contextual Theology: A Catholic Response to Fiji’s Coup Culture.” The thesis attempts to discuss how the Catholic Church can effectively respond to Fiji’s challenges and explains why His Grace calls on his flock to be “Church in the World.”

+ Fa r e w e l l & T h a n k Y o u A r c h b i s h o p P e t e r o M ata c a +

Using symbols of Fiji, His Graces’ Coat of Arms encompasses his vision of Church and theological perspectives through the incorporation of the Kava bowl, the ocean, the magimagi circle, the tabua, the diyaa, fish, the islands and the four gospels. Symbolism “The kava bowl represents the installation ritual of a Fijian chief. Some developments towards Fijian contextual theology are using ideals of the turaga ni vanua (indigenous Fijian chief) to symbolise Jesus Christ,” says His Grace. Moana (the Polynesian term for ocean) is also an Oceania symbol used by some theologians to express God. Moana provides a new way of expressing the dynamic, creative being and nature of God whom we experience as God the Creator, God the Son and God the life-giving Spirit. The magimagi circle (rope made from coconut husk) represents the globalised world of which Fiji is a part. The interweaving threads of the magimagi symbolise how globalisation is a key concept for the Church. The Church cannot remain isolated from economic, cultural and socio-political issues that affect the people. To express the multicultural nature of Fijian society, His Grace has chosen to use the tabua (or whale’s tooth) which represents the I-Taukei (indigenous Fijian) community. The

tabua is the most valuable I-Taukei cultural gift. The diyaa or earthen lamp, represents Fiji’s Indian population and symbolises the victory of good over evil. It also signifies the submission of one’s soul to the supreme power. The fish is used by many cultures to symbolise various themes. In the Chinese culture the fish symbolises unity and fidelity. For Buddhists, fish symbolise happiness and freedom. In the Eastern Indian culture the fish is a symbol of transformation and creation. The islands which appear on the Coat of Arms represent Rabi, Kioa, and Rotuma which come under the Archdiocese of Suva. The four white panels in the background represent the four gospels. Archbishop Peter Loy Chong’s Coat of Arms portrays the cross as a pathway symbolising that, in order to be true, the Church requires a radical discipleship – a radical following in the footsteps of Jesus. “The slogan, “To Be Church in the World” reflects my vision of the Church. To be a true Church of Jesus Christ, the Church must permeate the world with the gospel,” says His Grace. The Coat of Arms was conceptualised by Archbishop Peter Loy Chong and designed by Simione Tukidia.

+ W e l c o m e & C o n g r at u l at i o n s A r c h b i s h o p P e t e r L o y C h o n g

The Office of the Bishop and the Rite of Cannonical Consecration By Fr. Timoci Kolodisi, Pacific Regional Seminary

reetings to you my brothers and sisters , Grace and Peace in the name of our Lord, Jesus Christ.

Today as the church of the Archdiocese of Suva gathers to celebrate the ordination to the order of Bishop, Archbishop Elect, Fr. Peter Loy Chong, we are not celebrating alone, but in fact the entire Church throughout the world celebrates with us. It is indeed “ kairos” for us - the time of The Lord, and we acknowledge our part to be witnesses of this momentous occasion, as God continues to show us his call, his love and care. Our Holy Father, Pope Emeritus Benedict xvi before he retired, performed one of his last apostolic duties that of appointing His Grace, the most Reverend Archbishop Peter Loy Chong to succeed His Grace, Reverend Archbishop Petero Mataca as the fourth Archbishop of Suva, The Rite of Consecration will begin after the proclamation of the Gospel. The first part of the Rite is the Reading of the Apostolic Letter of appointment which will be done by the Vicar General, Reverend Father Beniamino Kaloudau and then His Grace, Archbishop Petero Mataca will install Archbishop Elect as Archbishop Peter Loy Chong in his “Chair” (Cathedral) to take his place as our new shepherd, the forth Archbishop of Suva. This solemn liturgy is rich with symbolism and tradition. From the symbols of a Bishop’s office to the rite of installation itself, every sign and every moment continues the sacred tradition of the Catholic Church. This celebration will draw us into prayer and contemplation, as we pray for Archbishop Peter Loy who will take possession of the Archdiocese of Suva. We will also pray for Archbishop Petero Mataca that God will grant him many happy years of retirement and reward him for his faithful service. And we pray for the Archdiocese of Suva as we welcome our new shepherd. The Office of Bishop As the authoritative teacher of those entrusted to his care, the bishop interprets the Christian revelation to his flock. At this ordination he is asked to confirm his beliefs in the major tenets of the Creed. He must set forth the moral teaching of Christ and make judgments within the diocese to which the principles of social justice apply. The Evangelium Nuntiandi -

the encyclical on Evangelisation by Pope Paul xvi - “the Gospel must be proclaimed” - sums the thought of the Church on this point. “In union with the successor of Peter the Apostle, the bishops, who are successors of the Apostles, receive through the power of their episcopal ordination the authority to teach the revealed truth in the Church. They are therefore first and foremost teachers of the faith.” A bishop is to sanctify, teach and govern. These are the three distinct, if not separate, tasks. It is a question, in fact of three aspects of the one office - of the pastor, the successor of the Apostles. Each of these tasks presupposes the other two. As regards his teaching task, the bishop is not only the one who instructs but leads as well. His word is not only based on truth; it is the way. It marks out a path, for the bishop is the head of the flock which he governs in order to lead it to meet The Lord. His teaching is also sanctifying, through the dynamism of conversion and deepening of religious life. He gathers and continues the Christian community which reaches its culmination in the celebration of the Holy Eucharist. The bishop, as the local shepherd, encourages a spirit of prayer, celebrates the liturgy for all, works for peace and justice, especially for the poor of society and disenfranchised, and strives to promote a healthy dialogue with other faiths. Symbols of the Office of the Bishop There are several symbols of the office of the Bishop. The first symbols are connected with the bishop’s Cathedral. The “Cathedral Church” is the site of the Bishop’s Chair or ( cathedra). It is a symbol of the spiritual temple that is built up in the souls and is resplendent with the glory of divine grace. The bishop’s chair or cathedra is placed prominently near the main altar. It represents the seat of diocesan authority that is vested in the bishop, our chief priest, teacher, and pastor - the one whom all the people of the diocese look to for guidance. The other symbols are of the Bishop’s office. The miter (peaked cap) was first used exclusively by Popes as mark of distinction. By the 12th century, it’s use was extended to all bishops to mark their office, and a symbol of authority. The zucchetto, or skull cap, was developed to cover the tonsure, that part of the head that was shaved as a man entered the clerical state. The ring originally worn by the pope and known as the Fisherman’s Ring was to link the ministry of the pope with the ministry continued ...

+ Fa r e w e l l & T h a n k Y o u A r c h b i s h o p P e t e r o M ata c a +

Banking for generations.

Since 1901 we’ve been by your side. And today we’re doing even more, to help create a brighter ﬁnancial future for you and for generations to come. 27 + W e l c o m e & C o n g r at u l at i o n s A r c h b i s h o p P e t e r L o y C h o n g Westpac Banking Corporation ABN 33 007 457 141. The liability of its members is limited.

of St. Peter the Apostle. By the 12th century, all bishops had adopted the custom. It is a sign of the Bishop’s fidelity and nuptial bond with the Church, the spouse. The pectoral cross is worn to reflect the order of dignity of the office of Bishop. It served originally as a reliquary of the true Cross, which encourages the custom of wearing it close to the heart. The crosiers or pastoral staff takes its shape from the crook used by the shepherds. Over time the bishops acquire the custom of carrying a staff as an outward sign of their ministry as shepherds of God’s people. The crosiers is carried by the bishop as a sign of his jurisdiction, a sign that this is indeed his flock. Rite of Installation The ceremony begins with the procession at the beginning of the Mass. After the Liturgy of the Word, when the Gospel has been proclaimed, the rite of consecration begins with His, Grace and two other consecrating bishops who assist him, take their place in the front of the altar. Then the Vicar General, Rev. Fr. Beniamino Kaloudau will read the official Decree of the Holy Father appointing Archbishop Peter Loy Chong as the third Archbishop of Suva. Once the decree has been read, Archbishop elect Fr. Peter Loy will move forward to the front of the Consecrating Bishops for the rite to continue. The Chancellor of the Archdiocese will be the one to record the event in the archives of the Curia or Archdiocesan office. Once this has taken place, Archbishop Peter Loy Chong will be escorted to his “chair” (cathedra) by His Grace, Archbishop Petero Mataca. When he is seated in the chair, he formally takes up his role as shepherd of the Lord’s flock in the church of the Archdiocese of Suva. The congregation at this point acknowledges and welcome the new shepherd by applause in the usual manner. After Archbishop Peter is seated for a moment, he will stand again and receive the fraternal Kiss of Peace from the principal celebrant, Archbishop Mataca, followed by the other bishops, some family members, other ecumenical communities, inter- faith community reps and some government and civic officials. They come forward to greet and welcome Archbishop Peter Loy Chong. At this point onward in the liturgy, Archbishop Peter Loy Chong will become the principal celebrant of the Mass. For the first time, the Archbishop will celebrate Mass together with his priests, the Banquet of Christ’s sacrifice. We are part of this joyous occasion of thanksgiving. I take this opportunity to ask you all of your prayers for our new shepherd and united we share in the sentiments of St. Paul who said: “Remember that in all that we are and in all that we do - we are the Lord’s.”

Grotto at the Sacred Heart Cathedral, Suva.

+ Fa r e w e l l & T h a n k Y o u A r c h b i s h o p P e t e r o M ata c a +

“In the Name of the Father”

A Look at the Evolution of the Catholic Church in Fiji By Debbie Singh (A synopsis of Chapter 3 of the dissertation by His Grace, Archbishop Peter Loy Chong entitled “The Fijian Catholic Church’s Mission Praxis.”)

he priests of the Society of Mary (commonly known as the Marist Fathers) brought the Catholic Church to Fiji in 1844. Jean-Claude Colin founded the Marist Fathers in 1836 in France. The Marist Fathers were part of the renewal and growth of religious orders in the Catholic Church during the Enlightenment era. The Enlightenment era influenced much of the mission thinking and practice of the Church in the nineteenth century. The Enlightenment, also known as the age of reason, introduced an important change in people’s worldview by making reason the primary source and authority for knowledge. The Marist founder, Jean-Claude Colin taught that mission was a call from God the Father to share in the mission of the Son who entrusted his mission to the Church. Colin said that the mission of the Society of Mary flowed from the Pope’s mission and the Congregation of Propaganda Fide. He reminded his members that although the superior of the Society of Mary had sent them, it was the Pope who entrusted them with this mission. Gerard Hall explains that Colin modeled the Society of Mary’s mission on Mary’s witness and the first Christian community in Jerusalem. (Acts 4:32-35). Colin believed that the witness of the Marist community provided the foundation of mission. He therefore insisted that the Marist community should be based on prayer, sacrifice, self-denial, the sacraments, community life and the Marist rule. In 1842, Colin divided the Vicariate of Oceania into the Western and Central Oceania Vicariates. Colin assigned Fr. Pierre Battalion as Vicar Apostolic of the Vicariate of Central Oceania to which Fiji belongs. Soon after his installation as bishop, Battalion sent Fathers Jean Baptiste Breheret, Pierre Calinon, J.V. Favier and Brothers Annet and Reynaud to Fiji. They were accompanied by six catechists, two Wallisian and four Fijian. In 1844, the Marist missionaries arrived in Fiji and settled in Lakeba in the Lau Islands.

Ratu Seru Cakobau and Ma’afu, a Tongan chief, were the prominent and powerful political leaders of Fiji during this era. By 1855, Levuka, a small settlement in Ovalau Island had developed into a fast growing European commercial center. Beche-de-mer (sea cucumber) trade was the main commercial venture at that time. In the 1860s, more Western traders arrived in Fiji with interests in the cotton industry. By 1870, the European population in Fiji had grown to 2,000. The Europeans established the copra, sugar, and cotton industries using cheap immigrant labor from the Solomon Islands and Vanuatu. Without trade regulations, the European traders exploited Fiji’s resources rapidly and freely. In 1874, Cakobau and his allied chiefs ceded Fiji to Britain. Prominent Indo-Fijian historian, Brij V. Lal, wrote that British colonial rule laid three historical foundations in Fiji’s history. These were: the Colonial Sugar Refining Company (CSR), indirect rule policy, and the Indian indentured laborer system. The Methodist Church also contributed to the social context of the Catholic Church mission in Fiji. The Methodist missionaries arrived in 1835, and had already established themselves in I Taukei society when the Marists arrived. Methodist missionary success was enhanced by their ability to align Christianity within the I Taukei’s social and political structures and through the conversion of some of the leading chiefs. In 1849, Tui Nayau, chief of the Lau Islands, was converted to Methodism. After some initial resistance, Cakobau was finally converted in 1857. Cakobau’s conversion marked an important stage in the Methodist mission. Margaret Knox wrote that about 50,000 people were converted to Methodism following Cakobau’s baptism. One of the immediate problems faced by the Marist missionaries upon their arrival was the need to obtain acceptance from the local people, particularly the chiefs, and permission to stay and establish a mission. There was limited fertile land in Lakeba for the Marist missionaries to cultivate. The missionaries were often hungry, ill, and short of supplies. The Marist missionaries focused on the sustenance of their community, the celebration of Mass, devotions, continued ...

+ W e l c o m e & C o n g r at u l at i o n s A r c h b i s h o p P e t e r L o y C h o n g

+ Fa r e w e l l & T h a n k Y o u A r c h b i s h o p P e t e r o M ata c a +

praying the rosary, and some catechetical work. They tried to make contact with the I Taukeis by joining their yaqona drinking sessions. However, following little progress in Lakeba, the Marist missionaries finally decided to establish missions in the more populous parts of Fiji. In 1851, they established the Levuka mission followed by Rewa (1852) and Taveuni (1852). These missions constantly faced hardships, persecution, illness, and death. The Marist missionaries finally made some real progress when Fr. Breheret came up with a new mission strategy. Instead of competing with the Methodists over chiefly and populous regions, he suggested, “Let us make a boat. Then we can go from island to island, winning souls for God.” Hence, the Marist missionaries were able to respond to various missionary requests around the Fiji Islands. In 1963, The Holy See1 recognised the progress made by the Marist Fathers and declared the Fijian Catholic missions as ‘The Prefecture Apostolic of Fiji’ with Breheret as the Prefect Apostolic. Breheret focused on educating the Fijian people and saw it as a means of attracting new converts to Catholicism. He planned to build more schools that would be run by religious sisters. In 1882, three sisters of the Third Order Regular of Mary (TORM) arrived and established a girl’s school for European and part-Europeans in Levuka. By 1888, all 13 Catholic missions in Fiji had some form of school. The Marists also established a training center for local catechists. Breheret was a key figure in the early beginnings of Catholic missions and in the era of the Prefecture Apostolic of Fiji. He served for 44 years. Joan C. McBride described Breheret as a strong but gentle, and prayerful person, a man with insight and political acumen who could turn his hand to any task. He lived a simple life centered on Marist spirituality. Local catechists also played an important role in the groundbreaking stages of Catholic mission. At the end of his term, Breheret had established three main mission centers, Nailili, Solevu and Wairiki. The Marist missionaries saw mission as the expansion of the Catholic Church. God’s mission was mediated through the Roman ecclesial authority, namely the Pope. The Pope mandated the Church’s mission. Colin held that the Marist community was the catalyst and foundation of mission. The early Marist mission praxis centered on saving souls; to catechise, convert, and baptise. The Second Vatican Council (1962) stands as the background to this missionary stage. Developments in the Fijian

Catholic Church reflected the Council’s ecclesiology. Bishop Victor Foley (1944-1966), succeeded Bishop Nicolas and was appointed the first bishop of the Diocese of Suva. In 1966, the Holy See declared the Fijian Catholic Church a diocese and Foley shifted the Fiji Catholic Church’s self-understanding from that of a missionary Church to a local Church. Foley was an ardent believer in the potentiality of local resources and was less dependent of overseas resources. He believed that the Fijian Catholic Church and Fijian society needed educated lay people. He insisted that all Catholic schools become diocesan schools. This meant that schools were to come under the local Church’s administration rather than those of the religious orders. In 1967, Archbishop George Pearce succeeded Foley. Pearce continued the vision set by his predecessor and began working on the recommendations of the Second Vatican Council regarding the translation of the liturgy and sacraments. He also made further developments to the Indian apostolate. Pearce went to India to learn Hindi where he also recruited Indian seminarians who would later work in Fiji among the Indo-Fijians. Pearce’s term of office ended in 1976 due to illness. In 1974, the concept of the Fijian local Church became visible and concrete when Petero Mataca was ordained as the first I Taukei bishop. Mataca’s ordination also took place in a historical era, when Ratu Sir Kamisese Mara was elected as Fiji’s first Prime Minister following independence. Bishop Patelesio Finau’s (Bishop of Tonga) homily on the installation of Bishop Petero Mataca on December 3, 1974 reflected on the religious context of the Church’s mission. He elaborated on the Second Vatican Council’s vision of Church as consisting of local churches. He referred to Archbishop Mataca’s episcopal ordination as a definite stage in the localisation of the Church in Fiji. He challenged South Pacific Churches to localise the Church by having sufficient local priests, brothers, sisters, and a flourishing Christian community. Finau described the socio-cultural context of the Fijian Catholic Church’s mission as a multireligious and multicultural society. Finau maintained that to be a truly local Church, Archbishop Mataca would have to lead the Church in ecumenism, interreligious dialogue, and address the social ills of Fijian society. The Post-1990 Synodal Church’s self-understanding, particularly Archbishop Mataca’s understanding of Church is based on the three selfs: self-ministering, self-propagating and self-supporting. continued ...

+ W e l c o m e & C o n g r at u l at i o n s A r c h b i s h o p P e t e r L o y C h o n g

Archbishop Mataca maintained that to be a local Church, local people have to take an active part in the Church’s mission. Hence, he established the Council of Priests, Finance Council, Council of the Laity, and Council of Religious to help serve in the Church’s mission. During the early stages of his leadership, the Fijian Catholic Church used consultative processes such as the 1990 synod, regional assemblies, surveys, and council meetings to formulate and plan her mission. Another image of Church that developed in this era was that of the family. The Archdiocesan vision statement views the Fijian Catholic Church as the family of God. The image of family symbolied the concepts of community, care, love, relationships, and co-responsibility. The family model effectively created a sense of Church amongst families and thus made the Church local in a concrete way.

LEADERS OF THE CATHOLIC CHURCH IN FIJI 1830-1832: The Fijian Catholic Church was under the Prefecture Apostolic of the South Seas Islands. A Prefecture Apostolic is a missionary area where the Catholic Church is not yet sufficiently developed to have it made a diocese. The Very Reverend Gabriel-Henri-Jerome de Solages was the Prefect Apostolic.

The new head of the Catholic Church in Fiji, His Grace, Archbishop Peter Loy Chong says: “ In order to be a genuine expression of the local church, the Fijian Catholic Church must define its mission in light of the Gospel and current cultural, social, economic, and political realities. The Fijian Catholic Church will attain a relevant Church self-understanding when she is pastorally engaged with her social context.

1836-1848: In this era the Fijian Catholic Church became part of the Vicariate Apostolic of Western Oceania. A vicariate is headed by a titular bishop, in the hope that with time the region will generate enough Catholics and stability for its Catholic institutions, to warrant being established as a diocese.

“The Fijian Catholic Church cannot simply adopt a self-understanding and theological interpretation of the 1800s and 1960s to serve her mission today. Roger Haight maintains that each context is unique, and the Church’s responses must also be appropriate to that context. He adds that “Because the human race is entering into significantly new conditions for its life together in the world, so too is the Christian Church facing some new challenges. These must be met with new attitudes and new theological initiatives,” says Archbishop Peter Loy Chong.

1863-1887: Fiji became the Prefecture Apostolic of Fiji and the Very Reverend Jean-Baptiste Breheret was the Prefect Apostolic.

The coup culture, the search for democratic stable political leadership, economic globalization, diverse faith expressions and cultures are some of the important challenges that defines the Fijian context. The Catholic Church’s mission in Fiji today needs to address these challenges so that she will be a church that is faithful to the Word of God and to her social context.

1974: Rev. Petero Mataca became the first I Taukei bishop. He was later appointed as Archbishop of Suva in 1976. In 2008 Archbishop Mataca turned 75 and turned in his resignation as prescribed by Canon Law to the Holy See. He served as head of the Archdiocese of Suva for 39 years.

1842-1843: In 1842, Fr. Jean-Claude Collin divided the Vicariate of Oceania into the Western and Central Oceania Vicariates. Fr. Collin assigned Fr. Pierre Battalion as Vicar Apostolic of the Vicariate of Central Oceania to which Fiji belongs.

1887-1922: The Holy See declared Fiji Catholic Church the Vicariate Apostolic of Fiji. A Vicariate is a missionary region or country where a diocese has not yet been established. The Most Reverend Julian Vidal was appointed Vicar Apostolic of Fiji. He served from 1887-1922. He was succeeded by Rev. Charles-Joseph Nicola (1922-1941) and Bishop Victor Foley in 1944-1966. 1966-1967: The Holy See declared the Fijian Catholic Church a diocese. Bishop Nicolas became the first bishop of the Diocese of Suva. Archbishop George Pearce succeeded him in 1967.

2012: On November 26th, 2012 Pope Benedict appointed Fr. Peter Chong as Archbishop of Suva. Fr. Peter will be the fourth bishop of the Archdiocese of Suva.

+ Fa r e w e l l & T h a n k Y o u A r c h b i s h o p P e t e r o M ata c a +