What are examples of pastoral societies

PONTIFICAL COUNCIL FOR PASTAL CARE
FOR MIGRANTS AND PEOPLE ON THE GO

 ORIENTATIONS FOR TOURISM CARE

 

introduction(No. 1-2)

I. The reality of tourism today(Nos. 3-17)

1) Tourism and leisure(Nos. 4-5)
2) Tourism and person (No. 6-10)
3) Tourism and society (Nos. 11-13)
4) Tourism and theology (Nos. 14-17)

II. Pastoral Aims(Nos. 18-30)

1) reception (Nos. 19-21)
2) Experience tourism in a Christian way (Nos. 22-29)
3) Cooperation between Church and Society(No. 30)

III. Pastoral structures (Nos. 31-35)

1) Pontifical Council for Pastoral Care for Migrants and People on the Move (No. 32)
2) Episcopal Conferences (No. 33)
3) Dioceses (No. 34)
4) Parishes (No. 35)

Enough(No. 36)    


introduction  

1. The Church gave pastoral attention to the phenomenon of tourism in 1969 with the Directory Peregrinans in terra[1] stated. At that time tourism appeared as a platform of diverse possibilities for the progress of people and peoples. But already at that time the Church showed a watchful eye for the various dangers that could arise from dealing with tourism that did not take sufficient account of ethical standards.

Since then, tourism has experienced tremendous development, now affecting millions of people, and has become one of the most important factors of the economy in many ways. The expansion of the tourism industry has proven to be a boon for many people and for entire countries, but at the same time it turned out to be a vehicle of disfigurement for nature and people. The Church has accompanied this development with its pastoral care. The directives of the Board of Directors Peregrinans in terra and following other pronouncements of the Holy Father, numerous bishops, priests, religious and lay people have endeavored with creative and constant pastoral care to penetrate this dimension of human life with a Christian meaning.

In the past few decades, many Christians have gained a broader view of tourism and discovered its positive and negative aspects. Many church parishes no longer see tourism as a marginal phenomenon or a disruptive factor in everyday life, but rather as an opportunity for evangelization and community. Tourism could become "a factor of primary importance in building a world that is open to cooperation between all, through mutual knowledge and the immediate coexistence of different realities". [2] In this sense, the dioceses and bishops' conferences have created appropriate pastoral structures according to local requirements.

This document, in which all concerns and valid orientations of Peregrinans in terra as well as the experiences of the various local churches have been incorporated, would like to offer a reflection and some pastoral criteria for tourism in order to cope with the new circumstances.

2. Tourism today is a social and economic phenomenon with manifold dimensions, in which people can be involved in different ways. The number of international and domestic tourists is hundreds of millions every year. In addition, many other millions of people are employed in tourism as employees, tour operators and professionals, while others are employed in secondary trades or are simply residents of tourist destinations. Tourism pastoral care addresses all of these categories of people.

The addressees of this document are the bishops, who are responsible for the organization and direction of all pastoral activities in their churches. The document is also addressed to priests and religious; It particularly wants to address the laity who are called to the task of evangelization in this specific area of ​​social and worldly life.

Depending on their role, these addressees are tasked with promoting the human and Christian values ​​proclaimed by the Gospel of Jesus Christ in tourism.

  

I. The reality of tourism today

3. People's need to travel has been accentuated by the rapid development of means of transport and by increasing freedom of movement between states as well as by growing legal and social harmonization. In the past it was adverse natural or social conditions that forced or forced numerous groups of people to change their place of residence. But there have always been travelers who set out with the desire to get to know other peoples, to make contact with other cultures and to gain a broader view of the world. These are examples of what modern man was looking for, first through the educational journey and later through tourism as we know it today.

In the diverse environment of human mobility, tourism can be defined as that activity that comes into play in leisure time. According to a generally accepted social definition, a trip outside of the usual hometown, which lasts more than 24 hours and less than a year and does not aim to make money at the destination, is now regarded as a tourist trip. This is why other travel reasons are also compatible with typical tourist activities: This applies, for example, to those who travel for business reasons, employees who are employed in international corporations, congress participants, participants in educational activities, athletes and artists. From this point of view it can be seen that tourism is based on a wide range of motivations and a rich diversity. The reference to leisure time and its value aimed at the self-realization of people remain the criterion by which tourism must be assessed in practice and given value.

4. The tourism phenomenon is now the focus of attention mainly because of the dimensions it has reached and its prospects for growth. In the middle of the 20th century, when more and more people in the industrialized countries could afford tourism, there were around 25 million international tourists. In the meantime this has grown to 698 million in 2000. Inland tourism has experienced even stronger growth in the affected countries. Around 1.6 billion international arrivals are expected for tourism reasons in 2020. [3] The tourism industry has developed into one of the most important economic forces worldwide and has become the number 1 economic factor in some countries.

The dynamic and increasing development of tourism has been accompanied by innovative and creative forces, thanks to which the offer has adapted more and more to the needs and wishes of the people. Today tourism is characterized by great diversity and forms a diverse and constantly changing reality.

At the same time, however, the tourism industry also reveals negative aspects. Both providers and customers often use tourism for unscrupulous purposes, be it as a means of exploitation or as an opportunity to harm people, cultures or nature. This is not surprising when you consider that tourism is not a lonely island, but an integral part of our civilization, of which it reflects both the positive and the negative dynamics.

In order to set up and design targeted tourism pastoral care, one must be as fully aware of the reality of this phenomenon as possible. This document does not purport to provide such an analysis, which, moreover, would not be possible. Nevertheless, it seems necessary to draw attention to some basic aspects. In this context there are four points that deserve special emphasis: the nature of leisure and its role in the lives of men and women today; the importance of tourism to people; the impact of tourism on society as a whole; a reflection on tourism in the light of God's Word.

  

1. Tourism and leisure

5. Work and rest determine the natural rhythm of human existence. Both are necessary so that human life can unfold in its fundamental aspects, insofar as both one and the other are spaces of authentic creative power.

Throughout human history, work has always been seen as a painful necessity and work relationships have often been characterized by coercion and even violence. The process that led to the improvement of these conditions has been long and, although it has accelerated in recent times, its achievements have only reached part of humanity. Recent advances in technology have changed not only the working environment but the very nature of work itself, causing profound changes in people's lives. One of the most significant of these changes is that people now have more free time.

The introduction of the weekend and vacation have contributed to the extension of leisure time. Moreover, leisure time takes up a considerable part of man's life today in adolescence and old age, two phases of life that have been considerably lengthened.

In all of this, it must be stressed that it is a good that is not available to everyone and that there are millions of people in the world, even in the richer countries, who have neither leisure nor economic and cultural resources to use them profitably.

6. It must also be noted that this excess of free time is apparently insufficient to meet the incentives that emanate from society, such as educational activities, social events or activities for relaxation and well-being, or the increasing mass of information process that are often indispensable so that people can fully integrate and participate in social life. This gaping gap between actually available time and desired time creates a state of stress that inevitably affects family and social relationships.

In any case, work remains the basis for the integration and participation of man in society and the foundation of family life [4] as well as the prerequisite for the fulfillment of the fundamental truth “that man, created in the image of God, through his work at work of the Creator. ”[5] Together with work, however, leisure time appears more and more as an opportunity for personal self-realization and as a creative space, in short as a right that contributes to the full dignity of the person.

In this interpretation of leisure time, the concept of rest must not be lost sight of, which is one of the demands of human nature and is an indispensable value in itself. The point of rest does not consist only in the necessary relaxation from the toil of work. Its true meaning is grasped when a person at rest consecrates his time to God, recognizing Him as Lord and Sanctifier, and when he generously devotes himself to the service of others, especially the family. With the concept of leisure time, on the other hand, the emphasis shifts to the autonomy of the person and their striving for self-realization, i.e. to dimensions that can only reach full abundance through loyalty to the Creator and Salvation God.

There are numerous means available to people to experience leisure time in a truly meaningful way. There are leisure activities that promote rest, contribute to relaxation or improve personal abilities. Some benefit the individual, others the social. Some are permanent, others sporadic. As a result, reading, cultural and festive events, sport and tourism as an expression of leisure time have become an integral part of everyday life. Those who have the opportunity to enjoy leisure time must strive to discover the deeply human dimension of leisure time, learn to deal with it responsibly and work to ensure that all people enjoy this fundamental right as soon as possible.

  

2. Tourism and Person

7. Peace is an important reason for people to want free time, and it is also the most common reason to devote themselves to tourism. Traveling and staying more or less long away from the usual place of residence help people to distance themselves from work and other social obligations. The rest takes on the form of a break in everyday life.

There is a risk that calm will be mistaken for sweet idleness. Such a view undoubtedly does not correspond to the anthropological reality of rest. The main purpose of the rest is to regain full personal equilibrium, which is often in danger of being destroyed by everyday life. For this it is not enough to refrain from any activity, but certain conditions must be created which allow one to regain one's equilibrium.

Tourism is able to promote such prerequisites, not only because it involves a distance from the usual place of residence and surroundings, but also because, through a variety of activities, it enables new experiences that promote a harmonious and holistic understanding of the person, be it through contact with nature, a more direct knowledge of the artistic and cultural heritage or through more humane relationships with other people.

8. Tourism and nature are closely related to one another. Cramped in an everyday life dominated by technology, the tourist strives to seek direct contact with nature, to enjoy the beauty of the landscape, to get to know the habitat of animals and plants and is also prepared to accept the hardships and dangers to take. In short, nature is an ideal space for tourism to take up and develop.

Growing environmental awareness is increasingly changing the relationship between humans and nature. Following the example of St. Francis of Assisi [6], man must learn to see brothers and sisters in all things of creation in order to come to the Creator and say: "Blessed be you, my Lord, with all your creatures." 7]

The objective perception of the limitation of resources and their threatened destruction by human hands as well as the deeper knowledge of the equilibria and greater appreciation of natural differences are currently contributing to the establishment of a pattern of behavior that tourism must adopt if it wants to survive . In addition, the special relationship that connects him with environmental areas that are ecologically more endangered than others, such as islands, coasts, mountains and forests, requires a specific sense of responsibility from tourism, which organizers, employees, tourists and local communities have to face together.

In this sense, new tourist offers and behaviors have developed, which must be promoted because of their educational and human value. The direct knowledge of nature through journeys aimed at discovering its wonders, the respect for its balance through a more modest tourism, the promotion of interpersonal contact through tourism in smaller groups, such as that made possible by holidays on the farm, modify in a positive way the daily habits of the person constantly besieged by consumerism.

9. Interest in the culture of other peoples is often decisive for a tourist's travel destination. Tourism offers the opportunity for direct knowledge, for a dialogue without intermediaries, which allows visitors and those visited to discover first hand the richness of each heritage. This cultural dialogue, which promotes peace and solidarity, is one of the most valuable goods that tourism has to offer.

In preparing for his trip, the tourist will prepare for this encounter by looking for suitable documentation that will help him to better understand and appreciate the country he is about to visit. He will find out about the art heritage, history, customs, religion and social conditions of the people he will meet. In this way, the dialogue that develops will be carried by respect for the people and a place of lively encounter, avoiding the danger of culture being degraded to a mere object of curiosity.

For their part, the local population must convey their artistic and cultural heritage to tourists with a clear awareness of their own identity and thus promote a synergy effect that is the result of every authentic dialogue. Inviting tourists to get to know their own culture requires that they are closely connected to this culture and carefully protect it. The rapid convergence of behaviors and lifestyles that is taking place around the world today is often at the expense of the equal dignity that must be accorded to different civilizations.Tourism must not become an instrument of disruption or destruction, i.e. an invitation to the local population to imitate everything that is foreign, because this creates the risk that their intrinsic values ​​are damaged by unfounded inferiority complexes or economic interests. As sensible as it is for the tourist to document himself prior to his trip, it is also necessary for the local population to familiarize the tourist with their cultural heritage in an authentic and understandable way through appropriate information and guides as well as a wide range of opportunities to actively participate in their own way of life brings.

An authentic dialogue will also help to protect and promote the artistic and cultural heritage of the peoples more effectively, not least through generous economic support.

10. In its varied diversity, tourism shows several facets that have acquired an intrinsic value and express some human values ​​in a significant way.

This applies, for example, to the “weekend”, which offers the opportunity for flying visits in the vicinity and has given domestic tourism a considerable boost. Weekend tourism is an open and easily repeatable experience that offers the opportunity to discover one's own cultural and spiritual roots. The same applies to trips to local festivals and celebrations, which contribute in a special way to bringing families together and strengthening human bonds.

In addition, forms of tourism that are cultivated by groups of their own age are also spreading. Just think of youth tourism, which is largely cultivated in connection with artistic activities. Such trips encourage learning how to live together and discover the culture of other peoples in particularly significant periods of human life. Other occasions can be participation in sporting events, festivals or other mega-events. The violent rioting that sometimes accompanies these meetings should lead young people to show their sense of responsibility for respect and coexistence.

Older people also have numerous opportunities to cultivate tourism thanks to socio-economic conditions that allow them a variety of suitable activities after retirement. Tourism offers them the opportunity to make acquaintances and experiences that they did not have the opportunity to make in other phases of their lives. For older people, sensibly designed tourism can be an effective means of strengthening awareness of their own active role in society, providing incentives for creative activity and broadening their horizons.

Finally, the tourism sector also plays an important role in other initiatives that attract millions of people and reveal other specific aspects of tourism. Special attention deserve here "themed amusement parks", festivals, sporting events, national and universal exhibitions and special celebrations such as the selection of a location as the cultural capital or the venue for a world day.

  

3. Tourism and Society

11. Due to the dimensions that the tourism industry has taken on, it has become one of the most important employment factors, both in terms of direct and indirect employment and ancillary trades. It is precisely for this reason that many countries are interested in tourism, although there is often a lack of adequate understanding of relevant employment relationships. In order to protect the dignity of those involved in tourism, it will be wise to not only demand respect for the rights of workers recognized by the international community, but also to consider specific aspects that require special measures.

The first of these aspects is seasonality. The tourism industry is usually divided into seasonal sections with certain seasonal peaks in the annual cycle.

This results in a fluctuating supply of work with variable fixed-term employment, which puts workers in a situation of uncertainty and instability. In addition, the intensity of the work requires special working hours and a temporary distance from the place of residence, which results in a considerable disruption of family and social life as well as disorientation in the cultivation of religious life. Under such circumstances, it is not only necessary to strictly apply and comply with the applicable labor law regulations and corresponding social security agreements, but also to introduce suitable measures that guarantee all employees family coexistence and participation in social and religious life. [8]

A second important aspect concerns training. As obvious as it is that the success of the tourism industry requires well-founded preparation of the tour operators and the specialists working in them, it would also be necessary to demand appropriate training for the entire workforce. In both cases it must be noted that the tourism industry requires specific training that not only has to consider the technical side of the work, but also the conditions in which it takes place, i.e. the human relationships. For tourism, the following applies more than ever: "Just as human activity emerges from human beings, it is also related to human beings." [9] The entire tourism industry must be at the service of human beings and see itself as an offer of means, that allows people to put into practice the plans they have set out to do in their free time.

Similar principles should also apply to the ancillary tourism industry, such as small businesses, transport, travel agencies and similar areas where it happens that you want to make a quick and exaggerated profit with tourism.

12. In the last few decades, international tourism has represented a decisive development factor for many countries and is likely to remain so in the future. Its influence extends not only to the economic sector, but also to the cultural, social and religious life of the whole of society. This influence of tourism has not always had positive consequences for the general development of society. [10] As a result, some conditions have become clear that must be respected in order to protect people's rights and the balance of the environment. These conditions can be found in the offers of a tourism that is committed to the principles of "sustainable development". Some of these principles deserve special emphasis.

The principle of shared responsibility is an essential prerequisite for the tourism industry, the planning and profit management of which is the task of tourism professionals, civil authorities and local communities. The implementation of this principle must be regulated in an appropriate manner by the public authorities within the framework of the international principles on which intergovernmental cooperation is based, as well as within the framework of the institutional areas of responsibility that exist to promote the overall development of the country.

The tourism industry must harmonize with the national economy as much as possible. This applies to both infrastructures and services, and especially to transport and the use of resources. A grave injustice is being committed by providing tourist centers with services that the local population generally does not have. It is even more reprehensible when such precautions concern vital areas for a decent life, such as the water supply or public health.

The contribution that tourism should make to the country's economic development must increase the consumption and growth of products from traditional industries such as agriculture, fishing and handicrafts. This contribution also requires that knowledge be imparted through the training of managers and employees. The use of resources derived from domestic production must be compatible with the preservation of their traditional character without imposing changes on that character, dictated exclusively by foreign and unassimilated factors.

It is also important that the economic development of the tourism industry respects the conditions and limits imposed by the local environment. In particularly endangered areas, such as coasts, small islands, forests and protected areas, tourism not only has to be prepared to accept reasonable self-restraint, but also has to bear a considerable part of the costs for their protection.

Observance of these rules is particularly necessary in developing countries. It is well known that tourist activities have often seriously damaged not only social coexistence, culture and the environment, but also, with the assumption of rapid development, the economy of the country itself. take appropriate countermeasures and prevent it from happening again in the future.

13. For a correct understanding of the structures of contemporary tourism it is essential that it is seen in the context of the current economic globalization process. Indeed, the very nature of tourism identifies the very elements that led to globalization and are accelerating it today. The opening of borders for people and companies as well as legal and economic harmonization have always promoted tourism. Tourism could also be portrayed as the engaging face of globalization because of its ability to open cultures to one another and to encourage dialogue and coexistence.

However, one form of globalization has serious consequences for nations and people. Thus the gap between rich and poor countries has widened, a new form of enslavement and dependence of the poorest countries has developed, and economic order has become the overriding principle, which poses a grave threat to the dignity of the person. [11]

Such a scenario accentuates the worst effects that accompany the development of tourism in many places: the exploitation of people, especially women and children, in the field of work and for sexual purposes; the spread of diseases that threaten the health of large parts of the population; Drug trafficking and drug use; the substantial destruction of cultural identity and vital resources, etc. Of course, one cannot make globalization the scapegoat for these plagues of mankind, and even less give tourism sole responsibility for them. However, it should not be overlooked that both can contribute to these plagues.

"Globalization is"a priori" neither good nor bad. It will be what people make of it. No system is an end in itself, and it is necessary to emphasize that globalization - like any other system - must serve the human person, solidarity and the common good. ”[12] This statement is also based on transferable tourism, which must always preserve the human dignity of both tourists and local residents.

In reality, tourism can play an important role in promoting the “globalization of solidarity” [13] longed for by John Paul II, and initiatives against global and personal exclusion in the areas of knowledge transfer, cultural development, support the preservation of their own heritage and the protection of the environment.

  

4. Tourism and theology

14. In the face of a phenomenon of this magnitude which has so profoundly affected the behavior of people and peoples, the Church has followed the Lord's commission without delay and has sought suitable means to carry out her task of knowing the signs of the times and the Gospel to proclaim. Indeed, all dimensions of human life have been transformed by the saving work of God and all people are destined to accept the gift of salvation in the novelty of life in which the freedom and fraternity of God's children are reflected. The time that man devotes to tourism can in no way be excluded from the uninterrupted love story in which God seeks man and lets him share in his glory. A closer look at the values ​​that can result from cultivating tourism rather shows that tourism offers the opportunity to understand some central aspects of salvation history more intimately.

The Christian who drives tourism is invited to experience in a special way the thanksgiving for the gift of creation, in which the beauty of the Creator is reflected, for the gift of Easter freedom, which brings him to solidarity with all his brothers and sisters in the Lord Jesus Christ enables us for the gift of the feast, with which the Holy Spirit leads him to his eternal home, the heart's desire and goal of his pilgrimage in this world. A “Eucharistic” dimension arises before us, which must turn tourism into a time of contemplation, encounter and joy shared in the Lord “in praise of his glory” (Eph 1:14).

15. The history of salvation begins on the first pages of Genesis. The first work of God's love and wisdom culminates in the creation of men and women in his “image and likeness” (Gen 1:26). They are the image and likeness of that divine love, which has been revealed as creative force since prehistoric times. Man and woman are invited to a human creative power through which they recognize their own kind in love and make the earth habitable. They are also a copy and likeness in the demand for rest, in which love, filled with the beauty of the created work, is celebrated.

Creation is the first gift given to man that he might “cultivate and tend” it (Gen 2:15). In fulfilling his task, man must pay attention to all other things: “The cosmos, because it has emerged from God's hands, has his seal of approval. It is a beautiful world, worthy, admired and enjoyed, but also to be cared for and developed. "[14]

This task also presupposes the knowledge and experience of the diversity and diversity of creation (cf. Sir 42:24), as the statement of the biblical traveler impressively shows: “He who has traveled a lot has rich knowledge and the experienced speaks intelligently. Those who have not experienced anything know little; those who have traveled a lot become more intelligent. I've seen a lot on my travels, I've endured a lot of things. Often times I faced the danger of death, but I was saved and they passed ”(Sir 34: 9-12).

Creation is given to man as a source for his subsistence and a means for developing a worthy life in which all members of the human family must participate. The Bible refers in many ways to this core meaning of the divine commission: "Be fruitful and multiply" (Gen 1:28). This also applies to the Sabbath rest, which is extended to all of creation through the Sabbath year. One of the aims of the Sabbath year is to emphasize that the goods entrusted to man are intended for all (cf. Lev 25: 6; Isa 58: 13-14). That is why the deepest roots of god-insulting injustice are recognized in the egotistical gathering of goods, in the accumulation of wealth to the detriment of others, and in wasting out of abundance.

In short, man must never forget that all creation is a gift that continually speaks to him of the goodness of his God and Creator. In the intimate experience of this gift, contemplation of creation accompanies man in his religious life (cf. Ps 104), inspires his prayer (cf. Ps 148) and strengthens his hope for the promised salvation (cf. Rom 8: 19-21; 2 Pet 3:13; Rev 21,1; Isa 65:17). This is the meaning that man must give to the time of rest, which thanks to the wisdom and ability granted by God has grown longer and longer.

16. Human history is a time to be liberated and liberated. The presence of sin in the world and the reluctance to meet the dialogue begun by God with an answer of love has mortally injured human creativity in work and leisure. The break with communion with God, with others and with nature itself has led man to set his own egoism as absolute power and to fall into slavery that prevents him from spending his time on God, the other and dedicate to beauty.

Yet God never ceases to offer man his covenant.In fact, it is God himself who, in view of the suffering of his people, “descends” to them in order to set them free (Ex Righteousness and holiness is. The code of conduct of the chosen people is entirely based on this mandate: "Be holy, for I, the Lord your God, am holy" (Lev 19: 2). The Sabbath, the day of rest, is used to celebrate freedom and to commemorate solidarity (cf. Deut 5: 12-15).

Through this story mankind is guided to the end times, because only the risen Savior, who emptied himself and became like a slave (cf. Phil 2,7), can give man full freedom. In him, the “new man” (cf. Eph 2:15), man was recreated in freedom and love so that in “obedience to faith” (Rom 1: 5) he could be holy in all his conduct (cf. Petr 1.16).

This gift, which everyone receives, “serves others equally and builds up the Church and fraternal communities in the various spheres of human life on earth” because “Christ teaches us that the best use of freedom is love, which realized in devotion and service ”. [15] The gift of self gives Christian action the power to transform family and social life, at work, at rest and at leisure. In leisure time, the gift of self becomes even more important as selflessness, because it enables you to give your time to others to a greater extent.

"Easter possesses and gives freedom, which is the innermost principle of leisure time"; in this way “man gains the ability ... to realize an authentic humanism, i.e. that of the 'Easter man'.” [16] For Christians, tourism is part of the Easter dynamic of renewal from all points of view, because it is a celebration the gift received, a journey to meet other people with whom the joy of redemption can be celebrated, time that can be shared with others in solidarity and that brings us closer to the time of the restoration of everything in Christ (Acts 3:21) .

17. By proclaiming the Lord's resurrection, Christians profess the certainty that his path and all history will be led by the love of the Father to “a new heaven and a new earth” (Rev 21: 1). In addition, the Christian experiences the promised feast in his earthly life above all through the celebration of Sunday, because "participation in the" Lord's Supper "is namely the anticipation of the heavenly" wedding feast of the Lamb "(Rev. 19.9). ”[17] Illuminated by the certainty of this hope,“ the Sunday and holiday rest gains a “prophetic” dimension in that it not only represents the absolute primacy of God, but also the primacy and dignity of man in relation to demands of social and economic life. "[18]

The time of rest and leisure offer the opportunity to get to know and appreciate what in the past and present history of peoples anticipates the glory “which is to be revealed in us” (Rom. 8:18) and in the whole of the Father embraced humanity. Especially in the works in which the spiritual search, religious belief, the understanding of things and the love of beauty have found their expression, one should “the splendor and preciousness of the peoples” (Rev 21:26), which ins new Jerusalem (cf. Isa 60: 3-7; Mal 1:11). This consideration also strengthens the commitment to the dignity of the person, for respect for the culture of the peoples and for the protection of an intact creation.

  

II. Pastoral Aims  

18. The world of tourism is a diffuse and diverse reality that requires specific pastoral care. The main purpose of pastoral care in tourism must be to create optimal conditions for the Christian to experience tourism as a moment of grace and salvation. Tourism can undoubtedly be counted among the new aeropages of evangelization, among the “broad areas of modern civilization and culture, politics and economy” [19] in which the Christian should live his faith and his missionary vocation.

This global goal shows that the pastoral care of tourism must be integrated into the totality of the pastoral tasks of the church. That is why tourism pastoral care must be organically integrated into ordinary pastoral care and coordinated in conjunction with other areas such as family, school, youth, social affairs, care of cultural assets, ecumenism.

The local Christian congregations, which find direct expression in the parish, are the place where tourism pastoral care should develop. In the local parishes, the tourist is offered the Christian welcome that accompanies him in his life as a believer and every visitor is given hospitality without distinction. In it the Christian is educated to travel or he is trained to work in tourism. The community's commitment is designed to forge bonds of cooperation to promote the human and spiritual values ​​that can be promoted by tourism. Each of these important aspects requires a differentiated and common approach, the greater or lesser urgency of which can vary depending on the local conditions and possibilities of the local community.

  

1. Reception

19. “Don't forget hospitality; for through them some have sheltered angels without realizing it ”(Heb 13: 2). [20] These words aptly describe the central core of pastoral care in tourism and recognize in it one of the basic attitudes by which the entire Christian community must be shaped. [21] Receiving the tourist and accompanying him in his search for beauty and tranquility must be done with the conviction that “this person is the first path that the Church must take in fulfilling its mission: he is this first and fundamental way of the Church, a path which is marked out by Christ himself and which leads inexorably through the mystery of the incarnation and redemption. "[22]

In the celebration of the Eucharist, the center of every ecclesial community, the welcome that is given to the visitor finds its deepest expression. In it the community experiences its union with the risen Christ, builds its unity with the brothers [23] and testifies in an unmistakable way that the community goes far beyond the bonds of blood and culture. In this encounter, where brothers from very different places come together and come together in a prayer spoken in different languages, the universality of the Church gathered by the Savior echoes with special force.

In order for the Eucharistic celebration, especially the Sunday one, to make these defining characteristics visible in concrete terms, it must be ensured that everyone, tourists and locals, can take part. Of course, the very own character of the celebration should be preserved, which is not only determined by its nature itself, but also by the identity of the respective local church. In this sense, it makes sense to include the use of the tourists' languages ​​in the celebration without, however, damaging the participation of the local community or alienating the rhythm of the celebration. In addition to providing for appropriate reflections and readings, printed materials should be distributed or a brief preparation should be set up before the start of the celebration in order to allow tourists to fully participate. [24]

The celebration of the Eucharist is the most frequent occasion when the local congregation and tourists meet, but it must not be the only one. All other occasions when the local congregation gathers to celebrate the faith, especially in the most important festivities of the liturgical year, are an opportunity to invite tourists and offer them fraternal help in the life of faith. In addition, the local congregation must plan meetings and provide information resources to encourage and support the tourists to make good use of this special time.

It should not be forgotten that the celebration of the Eucharist places the life of the community on the foundation of charity and solidarity. The tourist must not be excluded from this essential aspect of religious life. It is necessary that he has a specific interest in the problems of the host community and that it in turn familiarizes him with its reality and offers concrete opportunities so that he can demonstrate his participation.

Particular attention should be paid to welcoming visitors from other Christian denominations, paying particular attention to their needs in relation to the celebration of the faith. Often the phenomenon of tourism is the main motive for ecumenical engagement and proves to be a particularly effective means of making Christians aware of the pain of separation and of the urgency to pray and work for unity. In this situation a gift of the Spirit to his church must be seen, which must be returned with unconditional devotion and generosity.

20. In tourism, the Christian, whether he belongs to the host church or is a tourist himself, should have the task of witnessing his own faith and rediscovering an opportunity for a missionary vocation, which forms the basis of his rights and duties as a Christian. [25]

Especially in tourist centers, the Christian community needs to be aware that it is “missionary by nature” [26] and that it proclaims the Gospel with courage, generosity and respect, denouncing injustices and showing ways of hope, even if the time that the tourist stays is relatively short and his receptivity is influenced by various circumstances.

In this context, all the elements that make up the religious, cultural and artistic heritage of the local community acquire special significance. The monuments, the works of art and all forms of cultural or traditional forms of expression must be conveyed to the visitor in such a way that their connection with the everyday life of the community becomes visible. This will increase the identification of the church with its history and increase its desire to approach the future in faithfulness to the Lord.

21. Another particularly important occasion, in which the reception of visitors must be prepared with great care, arises in places with a specific religious significance that fall under the offer of tourist destinations.

The Christian pilgrimage sites, to which large crowds of tourists flock, play a prominent role, be it for cultural reasons, for relaxation or because of their religious appeal. In an increasingly secularized world ruled by fast pace and materiality, these visits can be a sign of the longed-for return to God. Therefore, these visitors must be received appropriately at the pilgrimage sites in order to help them to recognize the meaning of their journey and to understand the goal to which they are called. [27] This reception will, of course, be carried out by very different means than the reception of those who come to the place of pilgrimage as pilgrims. If the respect that the identity of the place demands is given, one must avoid any form of exclusion or exclusion vis-à-vis visitors. The best service that can be offered to get them to reflect on their religious attitudes is to explain to them the religious character of the place and the meaning of the pilgrimage that believers make to this place. [28]

On other occasions, visiting religious sites is based on their outstanding artistic or historical value, as is the case with cathedrals, churches, monasteries and abbeys. In this case, too, reception must not be limited to historical or artistic information, no matter how well prepared, but must put your identity and religious determination in the foreground. We would like to take this opportunity to remind you that, for many tourists, these visits are often a unique opportunity to get to know the Christian faith. At the same time, it must be avoided that ongoing religious celebrations are disrupted by planning the visiting times for tourists in accordance with the church service regulations.

Those responsible for pastoral care in the place should encourage accommodating behavior and train those affected to receive visitors. To this end, they should encourage cooperation among the faithful by giving interested parties not only a professional, but also a spiritual preparation, which helps them to see in this service a means to live and to bear witness to their own faith. [ 29]

The duty of hospitality also requires special organization for other religious events which, due to their traditional and folk character, attract a large number of tourists. The task of pastoral care is to orient the religiosity that guides these visitors towards a more authentic personal belief in the living God. This task also includes contacting the travel agencies who advertise these events. In this sense, it seems necessary to invite the travel agents to cooperate by providing them with clear and serious information about the religious significance of these events.

In many countries, especially Asia, the visitor shows a real interest in the great religious traditions. The local churches can help to make this encounter really fruitful if they succeed in establishing a “dialogue of life and heart” [30] with tourists, which they are supposed to promote.

The Christian visiting places venerated by members of other faiths must be reminded that his conduct must be marked with the utmost respect and that his conduct must in no way harm the religious sensibilities of those who receive him. He should take such opportunities to express his respect through words and works as far as possible, and thereby "recognize, preserve and promote the spiritual and moral goods and also the socio-cultural values ​​that can be found in them." [31]

  

2. Experience tourism in a Christian way

22. The encounter with Christ, sealed by the grace of baptism, invites Christians to transform their whole life under the impulse of the Holy Spirit, “so that Christ can accompany each individual on his life path with that powerful truth about man and the world as it is in The mystery of the Incarnation and the redemption is contained, with the power of that love that radiates from it. ”[32] This is the level that constitutes the mission of the Church and also forms the heart of her pastoral work in the field of tourism.

First of all, it must be recognized by all that the effort to experience the time devoted to tourism as a Christian must necessarily be carried out by a sincere Christian view of tourism. Above all, immersion in the Holy Scriptures will dispose Christians to contemplate God at the beauty of creation, to communion with the brothers in the newly redeemed humanity and finally to the festival as an expression of hope that carries all and renews everything. Illuminated by this light, the Christian will discover that the time devoted to rest and tourism is a time of grace, a precious opportunity for prayer, celebration of faith and fellowship with the brothers.

So that he can make his tourism truly Christian, the Christian must share with the local congregation the celebration of faith, especially the Eucharist on the Lord's Day and the most important moments of the liturgical year, which often fall during the holiday season. [33] Knowing that he need not feel a stranger in any parish and that he should feel at home in one and the same family in every corner of the world, he will personally endeavor to encourage the participation of other tourists in the liturgical celebrations . As far as necessary, he will exercise his right to conditions with those responsible for tourism that allow him to practice his faith.

The Christian must always be careful not only to avoid behavior contrary to his calling, but also words, gestures and attitudes that can offend the sensitivity of others. In particular, he should avoid behaving in a way that displays wealth or is extravagant. On the contrary, the tourist's Christian testimony must be given concrete form in helping the most needy by giving them part of the money earmarked for the trip.

Such an attitude to life, nourished by prayer, should be cultivated in particular if the local conditions make it difficult for tourists to participate in religious celebrations in the community, as can be the case, for example, in countries with Christian minorities.In these cases the Christian must feel in a very special way the duty to express his faith through the testimony of his conduct and endeavor to seek religious dialogue with caution and respect with the people he meets.

23. Most of the time, you travel with your family members. It is known that there are many factors in contemporary society that make family life, communication, coexistence and exchange among members difficult. Even in leisure time, which is mostly determined by individual preferences, it is not possible to get this situation back on track. From this perspective, family tourism can be recommended as an effective means of strengthening and even re-establishing family ties. The program of a joint trip, the success of which requires the responsible participation of all, increases the opportunities for dialogue, improves mutual understanding and mutual appreciation, raises the self-confidence of all family members and encourages generous mutual help. [34]

Family tourism offers parents a valuable opportunity to fulfill their catechetical role towards children through dialogue and example. Doing tourism as a family is a unique opportunity to enrich the person in terms of culture, respect for moral and cultural values ​​and protection of creation. It must not be forgotten that the dimension of freedom, which is particularly effective in tourism, comes to be responsible encourages and educates.

24. Tourism also brings together groups of people both for reasons of age and for other reasons of work and social life. The Church devotes her pastoral attention to these groups and offers them her help so that both the tour operators and the tourists themselves can experience this specific situation with all their human and spiritual wealth.

First of all, the trips of children and youth groups should be mentioned here, usually as part of their school education. The organizers of such trips, especially those belonging to the Christian education sector or similar educational institutions, must endeavor to provide the necessary conditions so that such travel experiences become an opportunity for young people to deepen their faith. Similarly, volunteer initiatives are to be designed who dedicate part of their vacation to help in emergency situations or to development work. [35] Particular pastoral care should also be given to young people, both in the countries of origin and in the countries of destination, who use the holidays to learn a foreign language abroad.

Furthermore, the travel opportunities for the elderly are increasing all the time. These journeys must be 'journeys of joy' and be filled with a deep feeling of gratitude as well as “that one leaves oneself in the hands of God with trust.” Because “in this way one maintains and increases the joy of life, which is a fundamental gift from God. "[36]

But not everyone can afford tourism; there are still far too many people who can benefit from its advantages neither under personal nor under cultural and social profile. Under the name of “social tourism”, numerous associations strive to make tourism accessible to everyone, both through initiatives to help people and families with financing, and through the planning and development of certain tourist activities. The pastoral care of the Church must encourage the appreciation and support of such initiatives that really put tourism at the service of personal self-fulfillment and social development. In addition, there is no shortage of associations that use tourism to offer isolated and marginalized people effective integration opportunities. By participating, the Church testifies to God's special fondness for the weakest.

25. As has already been emphasized, tourism is an important segment of the world economy and forms a commercial network that is developing today within the framework of market economy structures [37] that are integrated into the globalization process. One of the main goals of pastoral care in tourism must therefore be that both the business and the workers' side of the tourism industry are understood and illuminated by the social teaching of the Church.

A fundamental truth becomes clear in tourism, which must guide the entire economy and which was summed up by John Paul II in the following words: “Today more than ever, working is working with others and working for others: working means something for someone do. ”[38] Indeed, the entire tourism industry has the person as its protagonist and seeks to satisfy some of its innermost and personal desires. This particular connection with the person places great ethical obligations on the tourism industry, which are expressed in respect for the dignity and rights of human beings, as well as in the application of the principle of solidarity and justice in terms of employment and the preferred option for the poor have to.

The tourist pastoral care must therefore promote initiatives so that the Christian professionals and workers in the tourism industry know the social teaching of the Church, especially the part that relates to their sector, and can adapt their behavior to this teaching.

26. For entrepreneurs and organizers active in tourism, some aspects of the social teaching of the Church should be emphasized which are particularly important for their work.

For example, tour operators, especially when creating new travel destinations or opening up new areas for tourist activities, must always see their investments in terms of a “moral and cultural decision” [39]. In other words: You have to be guided by criteria that see business as a service to the person and the community and not just a source of income.

The ecological question, which is linked to tourism in a highly sensitive way, is an aspect that must be given due consideration in the expansion of the tourism industry. In order to provide an answer to the “moral problem” [40] that the ecological crisis poses for the world today, initiatives aimed at environmental sustainability and the protection of the priorities of the local population must be encouraged, even if this makes it necessary to do so Restrict the tourism industry. Any effort aimed at making Christians responsible for a simple and caring lifestyle when traveling in developing countries will prove unsuccessful if tour operators and tourism professionals are not guided by the appropriate sensitivity.

The moral and Christian criteria to which the tourism industry must orient itself will be effectively applied if there is the necessary cooperation between those working in tourism, political leaders and representatives of the local population. For Christian tourism workers, this collaboration is an opportunity for witness, fellowship and proclamation of the Kingdom of God in justice and brotherhood.

27. Offering tourist programs, presenting travel destinations and promoting activities during the holiday season is the most visible and welcoming aspect of the world of tourism, where people see their desires and dreams take on color and become more attractive. It is clear that it is precisely in this environment that tour operators are required to provide objective information, absolute respect for the dignity of the people and the nature of the places to which the information relates, honesty with regard to their tourist offer and absolute reliability with regard to the range of services are. If the practice of tourism is an expression of human freedom, all information that is used to promote tourism must encourage the practice of responsible freedom [41]. This responsibility extends to the entire trip and includes the willingness to receive appropriate observations and useful recommendations from customers afterwards.

The service that tour operators provide to tourists has a lot to do with the Christian virtue of charity, which in this case is cultivated by giving good advice and sharing the difficulties and joys of traveling. The Christian tour operators must therefore distinguish themselves by presenting religiously significant places with sincerity and respect and carefully ensuring that references to any special requirements of the respective religion are included or mentioned in their programs.

The tourist pastoral care should provide initiatives with the aim of giving Christian tour operators the opportunity to reflect on the criteria on which their work should be oriented. It is also important that, in cooperation with other people, they are given relevant information about religious places or events that are usually the destination of tourist trips. Such an approach should also be initiated in cooperation with the responsible bodies in other countries so that the desired goals can also be achieved in the organization of international tourism. In order to achieve these goals, the presence of representatives of the tourist pastoral care at the trade fairs of the tourism industry appears to be advisable.

28. Tourists are often accompanied by tour guides to facilitate the realization of the purpose of the trip. Tour guides are often crucial to the success or failure of vacations. Indeed, the impact tour guides have on tourists and, consequently, the responsibility they have to obtain adequate training in the pursuit of their profession cannot be overestimated.

For this reason, alliances and encounters for Christian tour guides for human and spiritual further education as well as for the exchange of experiences and ideas must be encouraged, because their work requires a special degree of respect, devotion and attention for the spiritual well-being of the tourists. You must be aware that a particularly demanding testimony of faith is required of you when dealing with tourists.

When explaining places, monuments or events of a religious nature to tourists, tour guides need to act with wise competence and be aware that they are, in some way, true evangelizers, and exercise appropriate caution and respect.

Pastoral initiatives designed for tour guides can also be extended to the category of “animators”, the number of which is constantly growing and playing an increasingly important role in the daily events of tourists. It is largely in their hands whether leisure becomes a meaningful space in terms of healthy entertainment and human and spiritual growth.

29. The providers of tourism activities and those involved in tourism play a specific role in how visitors are received, and in some ways are the main actors in this reception. Through their work they are in direct contact with visitors and are the first to recognize their expectations and possible disappointments; they often become confidants and can act as advisors and guides.

Anyone who works as a Christian in tourism becomes aware of the great responsibility they have in such a situation. Whether the visitor's stay will be a success on a human as well as a spiritual level depends on his professional competence and his Christian commitment.

In order to meet this challenge, the Christian tourism professionals must be able to count on the determined support of the congregation and the pastoral commissioner. It is imperative that they be given specific preparation during their apprenticeship, both in vocational schools and through other complementary initiatives. Their hours of service must also be taken into account when planning celebrations and catechesis.

The tourist pastoral care must show a particular sensitivity for the specific situation of those employed in tourism. In this sense, religious and sacramental attention appropriate to their working conditions appears to be necessary, but which must not disrupt the times and the rhythm of the life of the community. Such an adaptation is intended to encourage the participation of those working in tourism in the life of the parish, in apostolic movements or in the formation of specific groups or specialized associations. The formation of such groups is an instrument of pastoral action that should be promoted with all available means, both in the field of professional activity and outside of it.

Some situations require special attention, such as the problematic situation that workers often find themselves in with regard to family life. The employment relationships described above can affect the orderly coexistence in the family, between the spouse or the parents with the children, both because of the working hours and because the employee is forced to live away from the family.

Young people in their apprenticeship and at the start of their working life represent another group who must be offered a specific service. You are going through a crucial stage in your personal life in which it is very important for you to be able to count on the help of the Church. In this context, the parishes, as well as the groups and centers, play an essential role in which people meet for meetings of formation, reflection and the celebration of the faith.

The situation of women working in tourism must be another priority to which tourism chaplaincy must pay particular attention. We must intensify and support all initiatives that aim to achieve greater respect for the dignity of women and their specific position in the family and society.

  

3. Cooperation between Church and Society

30. In her mission in the world, the Church "offers humanity her sincere cooperation in building a fraternal communion" [42] through which the ends inherent in human dignity are to be attained; On the other hand, she is "firmly convinced that she herself can receive many and varied help in preparing the way for the Gospel from the world, be it from individual people or from human society." [43]

This mutual service between church and society occurs primarily through the specific mission of the laity. For this reason, the tourist pastoral care must seek and promote cooperation with the public administration, professional associations and other associations working in tourism so that Christian ideas can spread in tourism and develop "the inherent possibility of a new humanism" [44] in tourism.

Guided by this principle, the Holy See has established an observer seat at the World Tourism Organization. Since 1980, this organization has hosted World Tourism Day on September 27th every year, and in 1999 it introduced the international tourism code of ethics. The Church participates in the celebration of this World Day by the Pope emphasizing his spiritual importance through a corresponding message. It also shares the principles on which the aforementioned Codex is based.

Similarly, the Bishops' Conferences and individual bishops should endeavor to seek a permanent dialogue with the public, national and local authorities, with the institutions of the tour operators and with the associations of tourism professionals, so that the Church can cooperate in building a fairer, more peaceful and solidarity World is reflected in concrete actions.

In addition, one should seek close cooperation at all levels with the associations that fight against situations that violate human dignity and for which tourism is partially or wholly responsible, such as so-called "sex tourism", drug addiction, environmental destruction, mining cultural identity, looting of art heritage. The Christian has a duty to fearlessly denounce such oppressive situations and to do everything in his power to stop them.

  

III. Pastoral structures   

31. The mission of evangelization is a task that belongs to the Church in fidelity to the commission received from the Lord. All members of the Church have the duty to share in this fundamental task in a manifold manner through which the true equality of all in “the work of building up the body of Christ” [45] comes into its full dignity.In carrying out this evangelization mission, the Church continually seeks more effective means and is ready to modernize them according to the needs of the times [46], paying particular attention to “bold and circumspect” [47] each Respect people's own aspects and language and adapt to them. [48]

The development of tourism and its increasing importance for nations deserves the pastoral care of the Church, which has closely followed this area since its inception, guided by the experience with which it has accompanied the path of countless pilgrims for centuries. [49] Aware that the new dimensions of the tourism phenomenon require “a coordinated approach by the various members of the Christian communities” [50], the Church has developed a number of criteria for coordinating work in the various areas of activity. Based on earlier statements, the following orientations are intended to be a stimulus for the joint efforts of all those who want to be active locally in the world of tourism.

 

1. The Pontifical Council for the Pastoral Care of Migrants and People on the Move   

32. With the Apostolic Exhortation Motu Proprio Apostolicae caritatis of March 19, 1970, Pope Paul VI. the “Pontifical Commission for Pastoral Care for Migrants and People on the Move” and assigned it to the Congregation for Bishops. The institution constituted by this document is assuming an important role in contemporary society because of the enormous increase in mobility made possible by advances in technology. Particularly with regard to tourism, the document indicates that you are dealing with an "enormous mass of people and that you are faced with a social novelty with precise peculiarities." [51]

With the Apostolic Constitution Pastor bonus (June 28, 1988) the Pontifical Council for the Pastoral Care of Migrants and People on the Move was established, which took the place of the Commission and took over its duties. Explained in terms of tourism Pastor bonus, that the Pontifical Council has the task of “ensuring that journeys undertaken for reasons of piety, study or variety promote the moral and religious education of the faithful, and help the local Churches to do so with all those who are outside their place of residence , can benefit from appropriate pastoral care. "[52]

In carrying out the task entrusted to it, the Pontifical Council has the following main objectives:

1. It promotes and coordinates a constant analysis of the phenomenon of tourism, especially as regards its impact on the spiritual and religious life of individuals and communities.

2. He suggests pastoral practices that can be used collectively or by groups of nations.

3. He maintains constant contacts with the Episcopal Conferences in order to coordinate and support pastoral initiatives in the field of tourism.

4. It cooperates with the higher ecclesiastical study centers and research institutes which include the study of tourism in their programs.

5. He plans the annual celebration of World Day of Tourism and writes and disseminates catechetical material on the theme of World Day.

6. He maintains regular contact with the Permanent Observer of the Holy See at the World Tourism Organization. [53]

  

2. The Episcopal Conferences  

33. The Bishops' Conferences are bodies that were constituted "so that through the exchange of knowledge and experience and through mutual consultation a sacred cooperation of forces for the common good of the churches can come about." [54] In the Apostolic Letter Apostolos suos it says more precisely: “By tackling new tasks and making it their concern that the message of Christ enlightens and guide the conscience of people in order to solve the new problems associated with the social upheavals, those in the Bishops' conference gathered bishops together for their teaching office. In doing so, they are aware of the limitations of their statements, which do not have the quality of a universal magisterium, although they are official and authentic and in communion with the Apostolic See bring about innovative changes in society, as well as the recommendation of "forms and methods of the apostolate which are suitably adapted to the temporal and local circumstances" [56], a preferred role.

Tourism is undoubtedly one of the subjects that deserve the attention of the Episcopal Conferences. Indeed, tourism is still a relatively new entity for society, especially for the communities whose territory and cultural heritage are the target of international tourism. The novelty of tourism, on the other hand, also comes from its constant development, which creates new lifestyles and habits.

Below we list some concrete initiatives that the Episcopal Conferences can take in the context of tourism.

1. All bishops should be given an up-to-date overview of the trends in tourism development in the country, its forms, its social impact on the population and on the world of work, as well as the religious needs of tourists. This information should relate to both domestic tourism and international tourism. Should the dimension that the development of tourism in a country suggests, this examination and analysis should be entrusted to a permanent observer body at a Catholic university or an ecclesiastical institute in the country.

2. An educational program should be provided that is specifically aimed at those active in the tourist pastoral care and can be taken over by the various seminars and educational institutes so that appropriately trained priests and pastoral officers are available in all dioceses.

3. A series of orientations for proper pastoral care should be developed so that all believers can enjoy adequate catechesis for leisure and tourism.

4. If the circumstances suggest it, contacts should be established with other bishops' conferences in order to open up ways of cooperation between the countries of origin and the countries of destination for the exchange of pastoral experts and for the use of information and liturgical material in the various languages.

5. Educational programs for tour guides and guides, especially those who lead visits to religious sites, and for students in tourism and hotel management schools, should be encouraged.

6. Tourism should be one of the subjects dealt with in the "Catholic Cultural Centers" [57].

7. Possible forms of cooperation between the dioceses should be envisaged so that pastoral care can be better organized in places where there are large conglomerations in certain seasons for tourist reasons.

8. Contacts should be established with representatives of the Christian denominations for ecumenical cooperation in the major tourist centers. [58]

9. A constant dialogue should be established with public authorities and interested organizations in order to establish appropriate forms of cooperation in planning and monitoring the tourism industry, paying particular attention to the protection of the cultural identity of the local population, the rights of those involved in tourism, the Correct use of the artistic and religious heritage and the respect with which visitors are received.

10. One should promote the presence of the Church on the "stock exchanges" of the industry.

In order to coordinate all these activities, it would seem sensible to set up a body at the Bishops' Conference [59] to which a group of experts representing the various sectors of tourism is attached.

  

3. The dioceses  

34. Tourism is a widespread phenomenon in our contemporary society, be it as a leisure activity for individuals, be it as a field of work in which many practice their profession, be it as a commercial network that characterizes a place as a tourist destination. Due to its close interweaving in the everyday life of the community, tourism is therefore a dimension that must be understood as a regular component of diocesan pastoral care and, as such, must belong to the areas that are regularly the focus of attention of the local ordinary and his advisory bodies.

The following should not be missing from the objectives of pastoral care in tourism at the diocesan level.

1. A Christian view of tourism should be conveyed, which leads the believers to experience tourism with Christian commitment and witness and a missionary attitude. This aim should be observed in preaching, catechesis and the use of social communication tools. Similarly, efforts should be made to offer adequate education in schools through which one learns to appreciate the values ​​of tourism that respects the dignity and development of people and peoples.

2. Pastoral workers are to be trained who are able to promote pastoral work in this sector in a specific way. When the needs of a diocese so require, some priests and suitable lay people should be given more thorough specific training.