Pontifical Counsil for the Pastoral Care of Migrants and Itinerant People

XV Plenary Session

Pastoral Issues Concerning Sea-Tourism

H. E. Msgr. Ramon B. de la Rosa y Carpio
Bishop of Nuestra Señora de la Altagracia of Higüey
Dominican Republic

Introduction

1. We normally speak of “tourism” in general terms, without distinguishing the different possible types of “tourism” and the diverse, specific services that could accompany them.

Therefore, I consider the proposal and initiative taken by the Pontifical Council for Migrants and Itinerants to specifically study “the pastoral care of maritime tourism: beaches and cruises” (especially in view of the recent expansion and importance of such tourism) as very interesting and innovative.

Concerning the theme as such, no significant bibliography can be offered. In the light of this, we can now offer an important contribution and give indications for reflection and research on this concrete area in the world of tourism.

2. Therefore, we propose the following as our objective: to underscore the characteristic traits that today define cruise and beach tourism, with the aim of reflecting on them and of trying to point out the principal needs and pastoral responses derived thenceforth.

I – Characteristic Traits of the Actual Situation

3. Although the data we are offering here are verifiable, measurable and useful to some, our approach, however, is primarily pastoral. On the other hand, we would like to underline those traits of the actual situation that concern pastors and perhaps not the economists, sociologists, politicians or any other expert or agent.

I.1 Beach-Tourism

4. Like other types of tourism, beach tourism is an activity that is placed within the framework of free time and is motivated by one’s need for rest [1]. However, compared with other types of tourism, the elements of rest and that of staying in a particular chosen place (the beach and the resort where one sojourns) are stressed here. The affirmation of His Excellency Msgr. Francesco Gioia, former Secretary of the Pontifical Council for Pastoral Care of Migrants and Itinerant People that “the industry of tourism knows very well that modern man does not want to be disturbed and that he plans different itineraries respecting such an egoistic desire” [2], is thus confirmed by beach tourism: whoever goes to the beach, stays there (although he usually includes optional excursions which were not previously planned, but rather organized and arranged by the hotel itself where he stays – especially when his vacation is more or less long). He goes out, he goes on excursion and returns. On the other hand, such “tourism of adventure” or “rural tourism” is not his strong point.

5. The sea has always fascinated and attracted people of all times and places. Men and women have walked towards the sea and have done some form of tourism by the sea. However, it was an activity limited to a somewhat privileged group and was generally limited to visiting nearby beaches.

The big difference today lies in the fact that such type of tourism is now open to more people and, besides, there are many facilities that allow them to go to more distant beaches along any ocean or sea. It is a type of tourism which is within the reach of the middle and working class of industrialized countries. The choice of beaches is no longer limited to those few and world- famous ones (to where only the rich and the well off can go).

6. Likewise, there is emphasis in promoting “beach-tourism” as a “tourism for the whole family”: father, mother and children [3].

However, the promotion of tourism for other recipients (whose intentions may not be that sound) is not lacking. There was a travel promotion to some destinations in the Caribbean Sea written in English. The promotion played with three words beginning with the letter “s”: “sun, sand and sex”, presenting the Caribbean as the ideal place to find them. It is often repeated that beach-tourism “is not holy, but, in general, it is healthy”.

The promoters of beach-tourism – although they are aware that they can not completely control sexual prostitution – know that it is a great enemy of their business and that it could have influence in ruining their industry. In fact, they ask the local authorities to keep prostitutes away from their hotels and to protect them against sexual prostitution.

7. With good insight, His Excellency Msgr. Stephen Fumio Hamao, President of the Pontifical Council for Pastoral Care of Migrants and Itinerants, observed that “before present-day tourism began, travel was principally motivated by interest in the culture and civilization of other nations. Even today few places that attract tourists fail to give publicity about the local inhabitants and their culture, their way of life, their way of expressing themselves, of working, of celebrating, of praying”.[4]

In beach-tourism, “knowing the culture and the civilization [of other countries]” is not the main motivation. Generally speaking, it is a type of tourism that, in a certain sense, is the extreme opposite of “cultural tourism”. However, one must recognize and consider the fact that optional excursions that people ask for and are offered them, on the other hand, are not always motivated by the desire to be entertained or amused, but rather by what Msgr. Hamao pointed out in the text we cited above: “to give publicity of the local inhabitants” [5].

8. In beach-tourism, it is important to note the seas and hotels found along or in front of big cities, and the latest and relatively more recent ones that sprang up in places not near urban areas and which are sometimes very far from them.

The former could offer, among other things, closer contacts with the community, historical places and their religious centers. In the latter, on the other hand, contact with the local community and its realities would be minimal or lacking. It may happen that those who would not leave the place would return to their homes with the impression of having been on an island in the country or in an island in the island.

However, in either case, the tourist would continue to be in contact with the sea, not so much with “cultural tourism”. This sort of distance of the “beach-tourist” – one who spends his vacation on the beach or in some resort – from the people of the place where he has gone confirms the following affirmation of Msgr. Hamao: “Seeing the behavior of many tourists, local communities cannot but think that tourism is an instrument of degradation, exploitation, contempt of the rich for the poor” [6].

9. Beach-tourism puts together, with good taste, a time dedicated to nature and “ecological tourism”. Undoubtedly, it does so following the modern tendency to preserve nature and to love it. Furthermore, the entrepreneurs of such type of tourism know very well that a considerable part of their business depends on its balanced relationship with ecology. For this reason, they speak of “sustainable tourism”, a continuous dialogue between their industry and nature – a language pleasing to modern man and woman. The “beach-tourist” is growing more and more sensitive to the theme of ecology [7].

10. As to the way of dressing up, the “beach-tourist” tends to use less clothes as possible, both within and outside the resort. His normal way of dressing changes. This brings about some difficulties when he visits churches and holy places. In hotels, in some areas and restaurants, restrictions are also made and tourists are not allowed to enter wearing swimming suits.

When they go sunbathing, both men and women alike, they are as scantily dressed as possible. Occasionally, there is a reserved area for nudists, but this is not the normal case. Such casual way of dressing is being accepted as normal, even by local communities who used to be scandalized and would not accept it.

11. Beach-tourists usually ask their tourist guides and hotels for a celebration of the Eucharist on Sundays, Christmas, Lent and Easter in the hotels themselves, as one of the services that should be offered them. [8]

Managers welcome such requests, but not all are willing to comply with them or follow them up adequately. It is observed that some accept such a service and request the Church for it because presenting it with the “packaged tour” brings some benefits, while others do it because of their faith. It depends much on who is standing before the manager of a resort.

I know some resorts that have chapels, where the sacraments are administered and tourists go to for their personal prayer during the day.

12. There are countries where “beach-tourism” is characterized by its being seasonal. In such places, tourist activities are concentrated during certain times and occasions of the year. This brings about sure employment during peak seasons, but precarious employment for the future. Besides, the intensity of the work requires all workers, regardless of their work level, observe schedules that disrupt the normal rhythm of their family, social and religious life [9].

In countries where “beach-tourism” can be done throughout the year, the rhythm of life of the workers (including managers, tourist operators, tourist guides, etc.) is disrupted even more; and if the beaches are not along the cities where they live, the situation is even worse.

In both types of countries, there is a demand for religious services on the part of workers, especially for sacraments – a service that is particularly hard to attend to. For them, it is practically impossible to participate in a Sunday Mass, because their free day does not always coincide with Sunday. On the other hand, even where the Eucharist is celebrated in resorts, workers are not normally allowed to attend because they need to do some work.

13. Beach-tourism started without any clear orientation to follow, even in those countries where the industry has solid grounds. It began in a somewhat disorderly fashion. Such manifestation of irresponsibility on the part of both the State and the community is now being repeated in countries that are just starting with this type of tourism, especially among poorer countries. At the outset, one sees only the contribution and economic advantages that the industry offers, and other fundamental aspects are put aside, such as the rights and laws concerning beaches, the rights and protection of workers, the defense of the local culture, the massive internal migration of men and women in search of employment, ecology, the negative repercussions on family and social life.[10]

14. On the part of the pastors of the Church, especially in the beginning, there is normally more mistrust and rejection towards “beach-tourism” than towards “cultural, ecological tourism” or “tourism of adventure”. At certain moments, the negative aspects (lack of openness, incidents harmful to the local culture, lack of equality between tourists and workers, nudism, etc.) are stressed more rather than the positive values (contemplation of God in creation, encounter with Nature’s beauty, rest, recreation, proper use of free time, contributions to the economy, going on vacation as an occasion for family gathering, etc.). To all this, as some sort of a backdrop, we may also add a theological or cultural vision that does not include rest, recreation and free time as Christian values, but rather stresses the value of “austerity” [11].

These partial considerations do not favor the enthusiastic pastoral commitment of many, but rather slow down the systematic guiding task of the Church.

15. One thing that has been characterizing “beach-tourism” is the facility being offered to allow “short vacations”: on weekends, Christmas, Holy Week, Easter. It especially makes “internal tourism” possible [12].

16. In a global way, it is a strong industry; it brings great benefits to operators and economic advantages to countries where it operates. However, for each individual country, it can be a weak industry, because there are thousands of beaches in the world that can be offered. For this reason, there is a strong competition – at times deceitful – among destination countries. The same thing happens among operators and hotel managers.

Such weakness is well known to workers and they try to protect it. In their demands, labor unions of workers in tourism rarely participate in strikes and protest movements. They know that insecurity and the lack of a peaceful climate could have negative effects on the industry. Normally they would opt for dialogue and negotiations to discuss their labor needs.

17. There is a tendency to oppose “beach-tourism” to other types of tourism, presenting the former as “cheap” and “of a lower class”. However, it represents a big part of the industry, and prospects are that it would remain as such.

I.2 Cruises

18. A cruiseship is like a small city or a big house, where one finds all the services necessary for rest and recreation, without having to look for it elsewhere. Like “beach-tourism”, tourists usually stay for a long time in their place of destination.

19. However, compared with “beach-tourism”, cruises underline “cultural tourism” more, since it includes, as part of its offer, stopovers at various ports, countries and places of historical, architectural, religious and other interest.

20. Likewise, in this type of tourism, the religious offer is open and more explicit. Let me quote some texts extracted from brochures of an important cruise company, considering the contribution they could offer to our pastoral reflection and to our understanding and analysis of the language used on this matter:

1. In an information leaflet for tourists, called “cruise answerbook”, one reads: “Religious services. Princess cruises provide Catholic, Jewish, Protestant services on the following religious holidays: Passover, Easter, Rosh Hashanah, Yom Kippur and Christmas”.
2. In another, more detailed leaflet, entitled “On-board Information”, we read: “An interdenominational service is conducted every Sunday by the ship’s staff (Captain, Cruise Director, etc.). Clergymen are taken on board for the following religious holidays: Easter, Christmas, Passover, Rosh Hashanah, Yom Kippur and Hanukkah”.
3. It is also possible to offer a program of religious conferences and lectures, corresponding to the themes or feastdays of every religious Creed.

21. I had a chance to consult a lay leader of a Christian Cursillo Movement and owner of a travel agency for cruises and she told me: “As a personal witness, I can tell you that a cruise is an extraordinary experience where one can take a rest and, at the same time, learn. If in addition to all this, one could participate in a Eucharistic celebration, as I will with the group of Father X, then really, the experience could be classified as unique …»

II – Needs

From the pastoral point of view, we would like to underline the following needs present in “beach-tourism” and tourism involving cruise travelling.

22. Given their constant stay at a certain place (beach, hotel or ship), ordinarily we cannot expect that tourists go out to look for, or that their operators provide them, with religious services outside where they are, but rather that they be offered such services in situ (right “on the spot”).

23. For the same reason, those who operate and work in this type of tourism are absorbed by their work and are in need of new pastoral structures or actions that could respond to their religious exigencies.

24. Along with the return of a massive and increasing number of tourists and of those who work in beaches and cruises, the number of those who are like “sheep without a shepherd” also increases in “this important sector of social life” [13].

25. The operators of the industry feel the need for the presence of the Church because tourists ask for services and see the need to protect themselves from sexual prostitution.

26. In beach-tourism, the numerous presence of families and the massive displacement on weekends or on days coinciding with our strong liturgical seasons, deserve a special attention.

27. In both areas – beaches and cruises – one needs to pay attention to the fact that to some degree, both include “cultural tourism”, which necessarily includes visits to holy places, where some pastoral attention and evangelization could be offered to tourists.

28. The explicit request on the part of workers in tourism is well related to “sacramental pastoral care”. However, what calls one’s attention most especially is the need for guidance in the field of “pastoral care of the family”, “social pastoral care” and, in some cases, “pastoral care of human mobility” (internal migration).

III – Pastoral Responses

29. It is not and it should not be my intention to offer “a complete plan for pastoral care of sea-tourism”, but rather to present proposals that are a consequence of the features and needs that characterize the phenomenon and which – we think – should be taken into consideration.

a. Sensitization

30. An initial and immediate pastoral response applied to beach and cruise tourism are found in these words of Pope John Paul II on the occasion of the “XXII World Day of Tourism” (2001): “…I invite all believers to reflect on the positive and negative aspects of tourism in order to give effective witness to their faith in this very important area of human reality” [14].

31. It is necessary to spread and to make known the teachings and guidelines of the Church concerning tourism. Many have the impression that the Church has a negative stand on tourism. It is just the contrary [15].

32. A Catholic layman, expert in tourism, wrote: “We are dealing with a pastoral action concerning which not much tradition exists and which helps a sustained effort aimed at raising the level of information and knowledge about an industry which exists today at all levels of the Church – a situation which could be considered as the most important cause of the limited action that has so far been done in this sector of pastoral service.”

“In tourism, as in other fields of economic activity, there are lay people identified with the Church, who could be inspired by an animation of the pastoral care of tourism to make a commitment in accordance with their faith”.

“Frequently, when speaking of these themes, many of the Catholics who work in the tourism industry in Latin America and in the Caribbean, give us the impression that the ecclesial structures in many countries of the region – called to give a response – are not giving them the follow-up that the expansion of this sector demands” [16].

33. In the same way, there is a need to inform and educate the receiving communities about this type of tourism, to accompany and guide them in order that they may overcome the impact which this activity produces in them and in their lives, culture, economy, moral life, religion. Frequently, in the pastoral care organized for tourism, the receiving communities as such are usually forgotten and more concentration is given on tourists and workers in the field of tourism.[17]

b. Approaching

34. If it is true that in every pastoral care some good human relations with the recipients are of key importance and are indispensable, in the particular cases of cruises and beach-tourism, they constitute a conditio sine qua non, equivalent to a decisive approach.

Sometimes the operators and managers call on a pastoral worker (bishop or priest), but sometimes they do not. Once a relationship and a certain presence have been established, it is necessary to maintain such relationships, because in this industry, there is a continuos change in personnel.

It is beyond doubt that the bishop should be the first to open himself up to the world of tourism and draw it close to him. Priests and the laity will then follow him [18].

35. The demand for a religious and spiritual care actually present among tourists and workers in tourism constitutes the door through which pastoral care in the field of beach-tourism and cruises could tread with sure steps.

36. In this type of tourism, we must go to where people are, and people are on beaches and on cruises.

c. Welcome

37. In every type of tourism, the act of welcoming others continues to be the primary, concrete pastoral action. On the other hand, it is the fundamental attitude of those who work in beach-tourism and cruise travelling: being constantly present amidst tourists, welcoming them, along with their being ready to serve, is decisive for their work. It has been proved that the number of tourists in some destinations increased not only because of the beauty of their beaches and white sand, but also because of the welcoming attitude of their people. [19]

d. Role of the Sacraments in Sea-tourism

38. The first and most immediate service requested both by tourists and by managers and other workers in this industry – as we have already said – is that concerning sacraments. The former (i.e. tourists) request most of all for the Eucharist and, on certain occasions, for Marriage, while the latter (managers and tourist workers) normally request for the “sacraments of Christian initiation” [Baptism, Confirmation, Eucharist].

39. Sometimes the only request that tour operators make and the only encounter which the community ad quam has with tourists is the Eucharistic celebration on Sundays, Christmas and Easter. From here, it follows that a festive celebration of the Eucharist – well and worthily prepared – must be the best pastoral contribution that could be offered to tourists there where they are. In such a celebration, a small group of laymen plays a primary role for the preparation, welcoming and animation of people [20].

40. Given the irregularity in the schedule of the workers, no other pastoral response exists apart from organizing with them their own pastoral plan. The classical structures of parishes cannot respond to their demands and needs. For them, specialized centers could be established. Communities of religious or lay people can splendidly carry out this service. In such groups they can have welcome, catechism, preparation for the sacraments, facilities for their celebration, and some type of guidance [21].

41. This is the opinion of an expert on this question: “Today, especially among our poor towns (where the aim of our people is to get a job that they do not want to lose), I think that the only solution for our workers in beach-tourism not to lose the habit and the desire to participate in the Eucharist on fixed days, is that of promoting among them the desire to have such a special encounter with the Lord in the Eucharist during their free day, whatever it might be. That means fostering in them, as a personal obligation, the following: the next day on which I have to go to Mass is the next free day on which I have the possibility to go to Mass”. [22]

e. Social Pastoral Care

42. Even if the workers in the industry of beach-tourism improve their economic condition, the action of the Church, which accompanies them, has to be that of organizing a social pastoral service for them (especially that regarding the defense of their rights, like that of participating in Sunday Masses, that of basic food and services, since the contrast that exists between their working place and their personal, family “habitat” is really significant).[23] However, we must say that – especially in poor countries – the negative reaction to such a contrast is not necessarily manifested, because one keeps the dream and the hope of lifting up the quality of his life through economic improvement. The danger comes when this dream and hope are frustrated.

f. On Cruise

43. On cruises, it is possible to offer the services that are desired, searched for or normally permitted:

• Continuous presence of a priest as spiritual guide
• Daily or Sunday Eucharist
• Celebration on important Church liturgical seasons (Christmas, Easter) or of other popular feasts
• Possibility to hold talks, prayer meetings (according to the style of Christian Renewal in the Holy Spirit), which can be guided by lay people.
• Celebration of the Word (accompanied by Holy Communion), that could be animated by biblical commentators and/or extraordinary ministers of the Eucharist assigned to such services[24].

44. Given such openness on the part of cruise organizers and the scarcity of priests in some places, it is necessary to seriously reflect on the services that lay people could assume and formally entrust such services to them.

45. It is the duty of the Churches of the places whence the cruises depart to take on such a pastoral action. Instead, in the case of beach-tourism, it is the responsibility of the Churches of the places where tourists arrive to assume such a pastoral responsibility.

46. As to the operators and cruise workers, it is necessary to prepare with them a pastoral plan suitable to their needs, just as it is necessary to do so with the groups involved in beach-tourism.

47. As to the maritime workers in cruises, Apostolatus Maris has its own services and initiatives for them.

48. It seems to me (if it is not already being done and if I lack information in this regard) that the broad experience of the Apostleship of the Sea can helpfully enlighten cruise tourism, because it carries out on board many activities which - the way I see it - could very well be introduced in cruises. Title III of Pope John Paul II’s Apostolic letter “The Chaplain in the Work of Maritime Apostolate” (31 January 1997) seems very enlightening to me. I think that what is affirmed there – mutatis mutandis – can be valid also for pastoral service on cruises.

g. Apostolate of the Laity

In other subtitles, we made reference to lay people. Now we shall underscore the following actions:

49. In beach-tourism as well as in cruises, he or those to whom the bishop has entrusted such a pastoral service must identify those who, in such industries – operators or workers – are committed to the Christian faith, especially those who show leadership qualities, and accompany them in a special way that they may carry out an apostolate from within [25]. Of course, it is not easy to make such a survey. But the “pastoral care of tourism must not be content with effortless short-term campaigns …” [26]

50. Another necessary pastoral work is that of reaching out to all groups, organizations or labor unions that do not directly work on beaches and cruises, but which economically support such industries. These are the indirect workers: haulers, tourist guides, vendors, etc. In such areas, lay apostolic movements a particular mission and a goal to realize.

51. As regards the apostolate of the laity, the “Guidelines for the Pastoral Care of Tourism” provides some very interesting indications, which find in beach-tourism an exact application. Let us take note of the following, wherein the different pastoral services suited to the laity appear explicitly.

1. “Family tourism offers parents a valuable occasion to carry out their role as their children’s catechists through dialogue and example. Family tourism is an exceptional opportunity for personal enrichment in the culture of life, in respect for the moral and cultural values, and in safeguarding the creation”[27].
2. “Among these groups, in first place are the voyages by groups of adolescents and youth, usually in the framework of their scholastic formation. The organizers of these trips, especially those who are part of the Christian educational sector or similar formative organizations, should strive to offer the conditions necessary for making these travel experiences an occasion for young persons to deepen their faith”[28].
3. “The moral and Christian criteria that must inspire the promotion of tourism will be effectively applied if there is the necessary cooperation between the operators, the political leaders and the representatives of the local community. For Christian tour operators, this cooperation constitutes an occasion for giving witness, for communion and proclamation of the Kingdom of God in justice and fraternity”[29].
4. “The service that promoters offer to tourists obviously coincides with the Christian virtue of charity which is exercised in giving appropriate advice and in sharing the difficulties and joys of the way. Christian promoters should thus be distinguished for the uprightness and respect with which they present the places with a religious significance. They should also take care to include and mention in their programs the attention to be given to the eventual needs of every religion”[30].
5. “When guides present places, monuments or events of a religious nature to tourists, they should do so in an informed and competent way and with complete awareness that they are in some way real evangelizers, while always using prudence and respect”[31].
6. “The pastoral initiatives that refer to guides can also be extended to the category of ‘animators’, which is growing numerically, and who are always present in the tourists’ day. To a large extent, the key is in their hands for transforming free time into a significant space, sound entertainment, and human and spiritual growth”[32].
7. “Those who promote tourism and those who work in it have a specific role in welcoming visitors; indeed, they, in some way, are the first protagonists. Through their work they are in direct contact with the visitors, and they are the first to know about their expectations and eventual disappointments; they often become their confidants and can act as advisers and guides”[33].
8. “Christians who exercise their profession in tourism discover that they have a great responsibility in this situation. The success of the visitor’s stay, both humanly and spiritually, depends on their professional honesty and Christian commitment”[34].
9. “This reciprocal service of the Church and society is carried out first of all through the specific mission of the laity. For this, the pastoral care of tourism must set up and encourage cooperation with the public administrations and with the professional organizations and associations working in tourism so that the Christian vision of tourism can be spread and develop ‘the implicit possibility of a new humanism’ in tourism”[35].

At the diocesan level, the following are asked for:

10. “To promote the formation of groups and associations and the collaboration of volunteers in managing the Church’s patrimony that is open to visitors and in giving hospitality to tourists in such a way that the opening hours are long enough”[36].

Among the concrete activities that could be carried out in the parishes, the following are suggested:

11. “To promote, welcome and encourage the action of apostolic groups dedicated particularly to persons living and working in the tourism sector, even when these are not found within the parish itself”[37].
12. “To form a permanent group of lay persons to study and propose pastoral actions to be undertaken in the field of tourism”[38].

h. Holy Places

52. One must always remember that both beach-tourism and cruises have a space for “cultural tourism”, including a visit to holy places.

Likewise, it is important to recall that one must not make the visit to our shrines, temples (churches) or other places a mere historical or archeological visit. It certainly is a moment for evangelization. Lay people who have been carefully prepared for it, with a certain feel for evangelization, could very well act as guides during such visits. One must see to it that these are not handled by just any guide, even if he seems to be a professional one.[39]

i. Missionary Awareness

53. Therefore, the Church, and the whole pastoral care of tourism, is urgently pressingly called by its missionary vocation. This call to mission gathers its strength and awareness in cruises and beach-tourism. It is necessary to approach and meet them.

“Especially in places where there are great numbers of tourists, the Christian community must be aware of being 'missionary by nature', and proclaim the Gospel with courage, generosity and respect …” [40].

Conclusion

54. I would like to underline the fact that the present paper, rather than intending to offer a finished work, above all wishes to open the way towards a more ample reflection, so that our pastoral work in relation to sea-tourism may become even more “incarnate”, in line with its specific characteristics, and simultaneously discover what it has in common with other types of tourism and what, instead, constitutes its own characteristics.

55. To conclude, I would also like to recognize the important contribution and enlightenment that the “Guidelines for the Pastoral Care of Tourism”, published last June 2001 by the Pontifical Council for Pastoral Care of Migrants and Itinerant People, has given as regards the question of sea-tourism.