Ecclesia In Asia

PONTIFICIA UNIVERSITÀ GREGORIANA Facoltà di Missiologia

ECCLESIA IN ASIA PRESENTATION OF THE DOCUMENT WHITH SOME THEOLOGICAL AND METHODOLOGICAL OBSERVATIONS

Esercitazione per il corso di Teologia sistematica della missione MP 2002

Dello Studente: Wieslaw MAZ Matricola: 158748 Diretto dal Professore: Adam Wolanin

Roma 2009

INTRODUCTION I. PRESENTATION OF THE DOCUMENT 1.

'SEE' – AN EXPLORATION OF THE ASIAN CONTEXT

2.

'JUDGE' – DOCTRINAL TEACHING

CHRISTOLOGY FOR ASIA PNEUMATOLOGY FOR ASIA 3.

'ACT' – PASTORAL AND PRACTICAL TEACHING

WITNESS TO THE GOSPEL THE PRIMACY OF PROCLAMATION THE CHALLENGE OF INCULTURATION INTERRELIGIOUS DIALOGUE

II. THEOLOGICAL AND METHODOLOGICAL OBSERVATIONS 1.

DOCUMENT FOR ASIA – NOT AN ASIAN DOCUMENT

2.

THEOLOGICAL DEBATE

3.

JOHN PAUL II

BIBLIOGRAPHY

INTRODUCTION With the promulgation of the Apostolic Exhortation Ecclesia in Asia in New Delhi, India, on November 6, 1999, the Pope John Paul II wished to share with the Church in Asia and throughout the world the fruits of the Special Assembly for Asia of the Synod of Bishops1 (4), which had met in Rome from April 19 to May 14, 19982. The Asian Synod was a part of the larger program of preparation to welcome the Third Millennium of Christianity, a program announced by the Pope in his Apostolic Letter Tertio Millennio Adveniente3 and which was centered on the challenges of the new evangelization4. Referring to the Asian Synod, the Pope wrote in that same letter: The issue of the encounter of Christianity with ancient local cultures and religions is a pressing one. This is a great challenge for evangelization, since religious systems such as Buddhism or Hinduism have a clearly soteriological character5. 1

The extent documentation of the synod: Enchiridion del Sinodo dei Vesovi. 1996-2007, (edizione bilingue), III, Bologna 2007, 5557-5979.

2

The issuance of EA was the concluding moment of the Special Assembly for Asia of the Synod of Bishops, popularly known as the “Asian Synod”. This four-year project of Church reflection and renewal began with the publication of the Lineamenta (1996), continued with discussion on the Instrumentum Laboris (1998), reached its apex with the month-long Synod sessions in Rome (April 19 – May 14, 1988), and culminated with the proclamation of the post-synodal Ecclesia in Asia. J.H. KROEGER, Continuing Pentecost in Asia. Introducing 'Ecclesia in Asia', in J.H. KROEGER, P.C. PHAN, The Future of the Asian Churches. The Asian Synod and 'Ecclesia in Asia', Quezon City, Philippines, 2002, 70.

3

Cf. Tertio Millenio Adveniente (Novemer 10, 1994), 21,38.

4

Preparation for the Jubilee Year was for the Pope one of the most important events of his Pontificate: “Preparing the Year 2000 has become as it were a hermeneutical key of my Pontificate”. Ibid., 23.

5

Ibid., 38. Cf. EA 2.

The theme chosen by the Pope for the Synod was: Jesus Christ the Saviour and his Mission of Love and Service in Asia:”That they may have Life and have it abundantly” (Jn 10:10), and was intended to be the inspiration for the Synod to “illustrate and explain more fully the truth that Christ is the one Mediator between God and man and the sole Redeemer of the world, to be clearly distinguished from the founders of other great religions”(2). P. Phan, one of the theologians who followed attentively the synodal discussions estimates that, “all of the five Special Assemblies of the Synod of Bishops that the Pope John Paul II convoked to celebrate the coming of the third millennium of Christianity6, the one for Asia was, theologically speaking, the most exciting”7. However, the Asian Synod was much more than only theological debate. It was “a moment of special grace!”(3); “a celebratory remembering of the Asian roots of Christianity”(4); “a call to conversion”(4); and in the firs place “an ardent affirmation of faith in Jesus Christ the Saviour”(4). All of these 'moments of grace' guided the Synod Fathers to call “all Christ's disciples in Asia to a new commitment to mission”(4).

6

Africa (1994), America (1997), Asia (1998), Oceania (1998), and Europe (1999).

7

Theological topics that had been debated among theologians in their recondite journals and books were now brought to the open forum: 1). How to proclaim the uniqueness and universality of Jesus Christ as savior in Asia in the presence of the Buddha and other religious founders? More radically, can and should this claim about Jesus still be made? 2). What can we say about the Church as the necessary means of salvation in light of other religions which, far from disappearing like darkness before the dazzling light of the Christian faith as past missionaries have confidently predicted, are as vibrant as ever, many of them older and more vigorous that Christianity itself, and continue to nourish billions of Asian souls among whom Christians are but the tiniest minority? 3). Why is Jesus, who was born in Asia, still regarded by Asians as a stranger despite more than centuries of intense evangelization? 4). Can inculturation, interreligious dialogue, and liberation of the poor and the marginalized be considered intrinsic parts of evangelization? If so, should they replace proclamation? P.C. PHAN, (ed.), The Asian Synod. Texts and Commentaries, Maynknoll 2002, ix.

I. PRESENTATION OF THE DOCUMENT The doctrinal and pastoral teaching of Ecclesia in Asia has to be analyzed with a double reference to its major themes and the particular situations of Asia. The document addresses many theological and practical questions but focuses on one single constituency, the local Church in Asia8. In the light of this methodological clarification, we are going to present the teachings of Ecclesia in Asia, following the schema proposed by P. Hai. According to this theologian, the structure of the Pope's document is based on the “See, Judge, Act” process, typical of contextual methodology9. The firs part of the Exhortation corresponds to the “SEE” phase, in which the Pope gives an overview of the Asian context (chapter 1); the second part corresponds to the “JUDGE” phase, with its doctrinal presentation of christology and pneumatology for Asia (chapters 2 and 3); and the third part corresponds to the “ACT” phase, with its pastoral and practical teachings, in which the Pope refers to the witness to the Gospel (chapter 7), proclamation and inculturation (chapter 4), ecumenical and interreligious dialogue (chapter 5), and human promotion (chapter 6)10. 8

P.N.V. HAI, Lay People in the Asian Church: A Study of John Paul II's Theology of the Laity in Ecclesia in Asia with reference to the Documents of the Federation of Asian Bishops' Conferences, Australian EJournal of Theology, 10(2007), www.dlibrary.acu.edu.au (...).htm, (25.05.2008), chapter 1.

9

Ibid.

10

This grouping differs from what was proposed by James Kroeger, who structured the post-synodal document along three “underlying thematics”. His first section, consisting of chapter 1, is “an exploration of the concrete situation of contemporary Asia”. His second section, comprising chapters 2,3, and 4, deals with the “Theological-Doctrinal Aspects of Jesus Christ and the Holy Spirit”, and his third section, composed of the last three chapters, discusses “The Church's Mission of Love and Service in Asia”. In his view, chapters 2,3, and 4 together “describe a type of 'doctrinal orientation to the Church's Asian mission'. The strength of this assertion is that it highlights the the linkage between chapter 2 “Jesus the Saviour: Gift to Asia” and chapter 4 “Jesus the Saviour: Proclaiming the Gift”, an implicit allusion to the Pope's gift/task idea, a logic that we contend is central to Ecclesia in Asia. Ibid. Cf. J.H. KROEGER, Continuing Pentecost in

In this writing we are going to focus our attention on some selected topics of Ecclesia in Asia, namely: the Asian context, christology for Asia, pneumatology for Asia, witness to the Gospel, proclamation, inculturation and interreligious dialogue. Most of the titles that appear in the Exhortation are followed. 1.

'SEE' – AN EXPLORATION OF THE ASIAN CONTEXT

To understand the situation of the Church in Asia it is important to have a consistent knowledge of the specific conditions of the Asian continent, which make the context of the Church's mission. There are two major factors which conditioned “the Church's mission of love and service in Asia” (5): the first: self-understanding of the Church as “a community of disciples of Jesus Christ” (5), and second: “social, political, religious, cultural and economic realities of Asia” (5). In the first chapter Ecclesia in Asia evaluates the second factor. Religious and Cultural Context As the Pope remarks “the most striking feature of the [Asian] continent is the variety of its peoples who are heirs to ancient cultures, religions and traditions” (6). It is the cradle of the world's major religions and the birthplace of many spiritual traditions, for which “the Church has the deepest respect and seeks to engage in sincere dialogue with their followers” (6)11. The Exhortation gives a comprehensive list of the religious and cultural values which the people of Asia are pride of: love of silence and contemplation, simplicity, harmony, detachment, nonviolence, the spirit of hard work, discipline, frugal living, the thirst for learning and philosophical inquiry. (...) respect for life, compassion for all beings, Asia, 71. 11

It is interesting to note the distinction between 'religions' to which Pope accounts Judaism, Christianity, Islam, Hinduism; 'traditional or tribal religions', and 'spiritual traditions' – Buddhism, Taoism, Confucianism, Zoroastrianism, Jainism, Sikhism and Shintoism (6).

closeness to nature, filial piety towards parents, elders and ancestors, and a highly developed sense of community. (...) family as a vital source of strength, a closely knit community with a powerful sense of solidarity. (…) spirit of religious tolerance and peaceful co-existence (6)

At this point the document for the first time underlines that, all of these values “await their fulfillment in Jesus Christ” (6). It is also at this point that, the Pope speaks for the first time of the “Asian soul” with its innate spiritual insight and moral wisdom. “It is the core around which a growing sense of 'being Asian' is built” (6). 'Asian soul' and 'being Asian' can be discovered and acknowledge “not in confrontation and opposition, but in the spirit of complementarity and harmony” (6), as the Pope affirms. Evaluation of the religious and cultural realities underlines that, “despite the influence of modernization and secularization, Asian religions are showing signs of great vitality and a capacity for renewal” (6). Economic and Social Context Given description of the social and economical situation of Asia stressed the significance of enormous diversity of situations. “Some countries are highly developed, others are developing through effective economic policies, and others still find themselves in abject poverty (7). However, there is a rapid change which brings both positive and negative transformations. Regarding the negative aspects, the document speaks of: urbanization, which often brings the situations of organized crime, terrorism, prostitution, and the exploitation of the weaker, especially in the suburbs of the mammoth conglomerations; migration, which forces millions of people in situations which are difficult economically, culturally and morally; tourism, which in some cases results in degradation of young women and even children through prostitution; population growth, which, as the Pope underlines “is not merely a demographic or economic

problem but especially a moral one” (7); entertainment industries and mass media, which are threatening traditional values. The document stresses that there are two factors which call for an urgent concern, namely: poverty and the exploitation of people, and specifies two groups of population: women and indigenous or tribal people, who are often victims of this unjust social conditions. Regarding the positive aspects of the rapid changes which took place across the Asian continent, the Exhortation highlights the extensive economic growth of many Asian societies in recent decades, which has created “a new generation of skilled workers, scientists and technicians” (7), who are the hope of further development in Asia. Political Context Exploring the political situations of Asian countries, the document underlines complex panorama of ideologies, exercising their power in the Continent: “from democratic forms of government to theocratic ones. Military dictatorships and atheistic ideologies are very much present (8). The Pope points out that, in some countries “Christians are not allowed to practice their faith freely” (8). One of the biggest problems faced by Asian countries is the “widespread corruption” (8), which exists at various levels of both government and society. However, there is a “growing awareness throughout Asia of people's capacity to change structures” (8). And people are becoming “increasingly conscious of their human dignity and right and more determined to safeguard them” (8). Church in Asia The Exhortation ends its evaluation of this complex and changing Asian context with a moment of reflection on the past and present of the Church in Asia.

It is stressed that, in the past, “despite centuries-long presence of the Church in Asia and many apostolic endeavors, the Church in many places was still considered as foreign to Asia, and was often associated with the colonial powers” (9). As to the present day, the Church “faces multiple philosophical, theological and pastoral challenges” (9). Moreover the Church, with the exception of the Philippines, is facing a challenge of “being minority”. The hope for the Church can be seen in her presence “among peoples who display an intense yearning for God” (9), which as “Church knows (...) can only be fully satisfied by Jesus Christ” (9). Another “solid cause of hope is the increasing number of better trained, enthusiastic and Spirit-filled lay people. Among them the lay catechists” (9), which deserved special recognition. John Paul II underlines, and sees as the work of the Spirit, the increasing number of the apostolic and charismatic movements, as well as associations and ecclesial movements devoted to the promotion of human dignity and justice (cf. 9). 2.

'JUDGE' – DOCTRINAL TEACHING CHRISTOLOGY FOR ASIA

The second chapter of the Ecclesia in Asia presents what can be called a 'christology for Asia', in which the Pope stresses those elements of christology that could be, and often are reinterpreted in the Asian context. The Pope reminds that “the Church's unique contribution to the peoples of the [Asian] continent is the proclamation of Jesus Christ, true God and true man, the one and only Saviour for all peoples” (10), and see the faith of the Church in Jesus Christ as “a gift received and a gift to be shared” (10). Jesus Christ, the God-Man Who Saves The presentation of the person of Jesus starts in the document with underlining his “authentically human life” (11). In him, who “was close to the

poor” (11), the Kingdom of God has become present to all people. Pope remarks that “divine compassion had never been so immediately accessible” (11) as it is in the person of Jesus Christ, who is the true God and true man. With this in mind the Pope proclaims: Jesus is our Savior in the fullest sense of the word because his words and works, especially his resurrection from the dead, have revealed him to be the Son of God, the pre-existent Word, who reigns for ever as Lord and messiah (11)

The Person and Mission of the Son of God The Pope underlines that there is “the communion of life of the Blessed Trinity and the unity of the three Persons in the plan of creation and redemption” (12), which means that “we cannot isolate or separate one Person from the others” (12). The saving action of Jesus is always in relation to the Godhead, and through Jesus “God's word of salvation appears in all its fullness” (12). It is through Paschal Mystery of Jesus that the Father “offers reconciliation and fullness of life to the world” (12). The document emphasizes that what Christianity offers to the word is the truth that: in Jesus Christ, through the power of the Holy Spirit, (...) God is not distant, above and apart from man, but is very near, indeed united to every person and all humanity in all of life's situation (12)

Jesus Christ – the Truth of Humanity The document wants to put stress on the fact that “the Incarnate Son of God not only revealed completely the Father and his plan of salvation; he also fully reveals man to himself” (13). Once and for all, Jesus became both “the revelation and the accomplishment of a humanity” (13). In him we can learn “what it means to be human” (13) and discover the true meaning of the “dignity of each person”, whose vocation is “to receive love and give love in return” (13). In this way Jesus brought the “new communion between human beings” (13). The Pope, reminding

the teachings of the Second Vatican Council, concludes: “by his Incarnation, he, the Son of God, in a certain way united himself with each individual. In this profound insight the Synod Fathers saw the ultimate source of hope and strength for the people of Asia in their struggles and uncertainties” (13). The Uniqueness and Universality of Salvation in Jesus Arriving at its focal point of the uniqueness and universality of Salvation in Jesus Christ, the Exhortation makes clear distinction/continuing remark on preexistent Word and the incarnate Word. It recalls that “pre-existent Word was already present in creation, in history and in every human yearning for good (14), however, “as the incarnate Word, Jesus Christ is now proclaimed as the fulfillment of all creation, of all history, and of all human yearning for fullness of life” (14). By his Resurrection, Jesus Christ “is present to all and to the whole of creation in a new and mysterious way” (14), and all of the authentic values which can be traced out in religions and cultures “find their fullness and realization” (14) in his person. The document concludes its christological part with clear reminding of the uniqueness and the universality of Salvation in Jesus Christ. Jesus is unique because in his person “the definitive manifestation of the mystery of the Father's love for all” (14) was realized, and “it is precisely this uniqueness of Christ which gives him an absolute and universal significance” (14). This universal mediation of salvation means that, “even for those who do not explicitly profess faith in him as the Saviour, salvation comes as a grace from Jesus Christ through the communication of the Holy Spirit” (14). Having presented a 'christology for Asia' the Pope expressed his genuine vision for Asia: Contemplating Jesus in his human nature, the peoples of Asia find their deepest questions answered, their hopes fulfilled, their dignity uplifted and their despair conquered. Jesus is the Good News for the men and women of every time and

place in their search for the meaning of existence and for the truth of their own humanity (14)

PNEUMATOLOGY FOR ASIA The Spirit as the prime agent of dialogue Ecclesia in Asia gives a profound account of the work of the Holy Spirit in the history of humanity. Starting from the first moment of creation, which is “the first manifestation of the love of the Triune God” (15), the Holy Spirit “is always present in the world as its life-giving force” (15). The Pope states that, “the Spirit is in a certain sense a hidden power at work in history, guiding it in the ways of truth and goodness (15). In this way the Spirit “influences human societies and cultures” (15), being at “the origin of the noble ideals and undertakings which benefit humanity on its journey thorough history (15). Based on these premises, the document recognizes the positive role of cultures and religions in guiding people to what is good, drawing the attention to: “Multiple and diversified action of the Holy Spirit who continually sows the seeds of truth among all peoples, their religions, cultures and philosophies” (15). The Pope then concludes: This means that these religions, cultures and philosophies are capable of helping people, individually and collectively, to work against evil and to serve life and everything that is good (15)

Acknowledgement of the Holy Spirit, as the one who “sustains people in their search for mutual understanding and acceptance” (15), advanced the Synod to regard “the Spirit of God as the prime agent of the Church's dialogue with all peoples, cultures and religions” (15). The Holy Spirit and the Incarnation of the Word In his teaching on the Spirit the Pope underlines that “the Incarnation of the

Son of God is the supreme work of the Holy Spirit” (16). Therefore, It must be remembered that, “the action of the Spirit in creation and human history acquires an altogether new significance in his action in the life and mission of Jesus” (16). The 'seeds of the Word' which the Spirit sows among the nations “prepare the whole of creation, history and man for full maturity in Christ” (16). As to some tendencies “to separate the activity of the Holy Spirit from that of Jesus the Saviour” (16), the Pope reminds what he wrote in Redemptoris Missio: The Spirit is not an alternative to Christ, nor does he fill a sort of void which is sometimes suggested as existing between Christ and the Logos. Whatever the Spirit brings about in human hearts and in the history of peoples, in cultures and religions serves as a preparation for the Gospel and can only be understood in reference to Christ, the Word who took flesh by the power of the Spirit (16)

As the consequence, “the universal presence of the Holy Spirit cannot serve as an excuse for a failure to proclaim Jesus Christ explicitly as the one and only Saviour” (16). Regarding the relation between the Spirit and the Church, the document states boldly that, as “the universal presence of the Holy Spirit is inseparable from universal salvation in Jesus” (16), so too his “universal presence can never be separated from his activity within the Body of Christ, the Church” (16). The Holy Spirit “shapes the Church as a community of witnesses who, through his power, bear testimony to Jesus the Saviour” (17), as well as, reminds the Church that, “she is not an end unto herself: in all that she is and all that she does, she exists to serve Christ” (17) being the “seed of the Kingdom of God” (17). The Holy Spirit and the Church's mission in Asia The document expresses the conviction of the Church that “deep within people, cultures and religions of Asia there is a thirst for 'living water' (cf. Jn 4:1015), which the Spirit himself has created and which Jesus the Saviour alone can

fully satisfy” (18). In this sense, the Spirit prepares the people of Asia “for the saving dialogue with the Saviour of all” (18). Only listening to the Holy Spirit, the Church “can accomplish her mission” (18). In this complex and always changing realities of the Asian continent the Church “must discern (…) the Spirit's call to witness to Jesus the Saviour in new and effective ways” (18). 3.

'ACT' – PASTORAL AND PRACTICAL TEACHING

In the third part of Ecclesia in Asia John Paul II presents practical guidelines to some of the activities that consist of the “one and indivisible” (42) mission of the Church. WITNESS TO THE GOSPEL The document emphasizes that “there can be no true proclamation of the Gospel unless Christians also offer the witness of lives in harmony with the message they preach” (42). Every situation of life can be the opportunity for the Christians to reveal the “power which the truth of Christ has become in their lives” (42). It is especially important in Asian context, where “people are more persuaded by holiness of life than by intellectual argument” (42). Therefore “the experience of faith and of the gifts of the Holy Spirit” (42) must become “the basis of all missionary work”(42). The Pope addresses those who in the Church exercise a variety of specific functions and charisms, calling them to give witness to the Gospel. Among those listed by the document, there are: bishops and priests, who “need a solid and continuing formation” (43); religious, and especially contemplative religious communities, which are “a special source of strength and inspiration” (44) for mission in Asian countries; lay people, who “are already serving as true missionaries, reaching out to fellow Asians who might never have contact with

clergy and religious” (45); Christian family, which should be a place, where the truth of the Gospel is the rule of life and the gift which the family members bring to the wider community” (46); Christian children, which also “have a role in evangelization, both in their family and in the wider community” (46); young people, who are to be “effective agents of mission” (47); martyrs, who through their martyrdom gave the profound witness of “the very essence of the Christian message” (49). The Pope stresses also the positive role of social communication and mass media in evangelization, which “can assist greatly in the proclamation of the Gospel” (48). THE PRIMACY OF PROCLAMATION Ecclesia in Asia puts emphasis on “the primacy of the proclamation of Jesus Christ in all evangelizing work” (19), and reminds that, “there can be no true evangelization without the explicit proclamation of Jesus as Lord” (19). During the Synod the participants testified to “the need for a renewed commitment to the proclamation” in Asia (19). The great question, which remains, and to which John Paul II tries to give some proposals, is “how to share the Good News of Jesus Christ” (19) to brothers and sister in Asia? Proclaiming Jesus Christ in Asia The document wants to clarify that the “insistence on proclamation is prompted not by sectarian impulse nor the spirit of proselytism nor any sense of superiority” (20). Proclamation is rather “the supreme service which the Church can offer to the peoples of Asia, for it responds to their profound longing for the Absolute” (20). Respect and esteem for the followers of other religions “does not eliminate the need for the explicit proclamation” (20). The Pope encourages the evangelizers to learn from Saint Paul how to “engaged in dialogue with the philosophical, cultural and religious values” (20) of the peoples, so that these resources could become “a shared possession of the

whole Church” (20). John Paul II is aware of the challenges of this “task of proclaiming Jesus in a way which enables the people of Asia to identify with him” (20), and stresses that, “the presentation of Jesus Chris as the only Saviour needs to follow a pedagogy which will introduce people step by step to the full appropriation of the mystery” (20). In general, the Pope is recommending “narrative methods” (20), which are specific to Asian culture. In particular, the Synod spoke of “an evocative pedagogy, using stories, parables and symbols” (20). The value of “personal contact” (20) is stressed, which requires the evangelizer “to take the situation of the listener to heart, so as to offer a proclamation adapted to the listener's level of maturity, and in an appropriate form and language” (20). The participants of the Synod stressed also the need to “evangelize in a way that appeals to the sensibilities of Asian peoples” (20). The general position on the subject was that, “the Church must be open to the new and surprising ways in which the face of Jesus might be presented in Asia” (20). Despite, or maybe because of, these attempts of looking for the new ways of expressing the Christian faith in the Asian context, the Pope concludes: The faith which the Church offers as a gift to her Asian sons and daughters cannot be confined within the limits of understanding and expression of any single human culture, for it transcends these limits and indeed challenges all cultures to rise to new heights of understanding and expression (20)

THE CHALLENGE OF INCULTURATION Regarding the urgent in Asia theme of inculturation the document stresses that, “the Gospel and evangelization are (...) not identical with culture” (21). However, as the Kingdom of God operates among people in their particular cultures, the process of “borrowing elements from human cultures” (21) is the necessary one, so that the Kingdom could rise to its fullness. It is important to

remember that when the Gospel and culture meet, the role of the Church is “not only transmits her truth” (21), but also to “take from the various cultures the positive elements” (21). It is “the obligatory path for the evangelizers” (21) to make the Christian faith the “part of a people's cultural heritage” (21). In this vital but challenging task of evangelization, which especially in the Asian context, must be undertaken with particular attention and “ discernment” (21), the presence of the Spirit plays decisive role, actually, as says John Paul II: “the Holy Spirit is the prime agent of the inculturation” (21). In some areas of the Church activity the process of inculturation exposes more explicit form. The Pope speaks of “certain areas for particular attention” (21), which are: theological reflection, liturgy, the formation of priests and religious, catechesis and spirituality. The document emphasizes that, “theological work must be guided by respect for the sensibilities of Christians” (22), and inculturated forms of expressing the faith can not cause th confusion or even scandal among the people. The test of true inculturation John Paul II sees in the growing commitment to the faith: The test of true inculturation is whether people become more committed to their Christian faith because they perceive it more clearly with the eyes of their own culture (22)

As to inculturation of the Liturgy, the Pope underlines that, “the Liturgy is a decisive means of evangelization” (22). It is true “especially in Asia, where the followers of different religions are so drawn to worship, religious festivals and popular devotions (22). At this occasion the importance of the “biblical apostolate” (22) is emphasized: “Scriptures should be made known among the followers of other religions” (22). As it was reminded “the word of God has an inherent power to touch the hearts of people” (22).

Another important factor of inculturation regards “the formation of evangelizers” (22). It is essential “to adapt the formation of evangelizers to the cultural contexts of Asia” (22). It is interesting to note that, in this context the document stresses the need of “a solid grounding in biblical and patristic studies, (…) a detailed and firm grasp of the Church's theological and philosophical patrimony” (22). Only then the evangelizers will “benefit from contact with Asian philosophical and religious traditions” (22). It is encourage also that “seminary professors” (22) gain “a profound understanding of the elements of spirituality and prayer akin to the Asian soul” (22). INTERRELIGIOUS DIALOGUE Ecclesia in Asia gives en extent explanation on the role of dialogue in the new evangelization. At the first place, it is stressed that, new era of proclamation of the Gospel is very much expected. Today “a major part of the human family still does not acknowledge Christ” (29), on the other hand, the situation of the Church and the world is “particularly challenging for religious belief and the moral truths” (29). As the Pope says “there is a tendency almost everywhere to build progress and prosperity without reference to God, and to reduce the religious dimension of the human person to the private sphere” (29). The relationship of the Church with the contemporary world is the one “in a spirit of dialogue” (29). The document clarifies that “the desire for dialogue (…) is not simply a strategy for peaceful coexistence among peoples” (29), but is “an essential part of the Church's mission” (29), and is grounded “in the logic of the Incarnation” (29). Regarding the interreligious dialog, the document reminds that, starting from the Second Vatican Council, the approach of the Church towards the followers of other religions is marked by “contact, dialogue and cooperation” (31). The Church, however, regards interreligious dialog not only as “a way of fostering

mutual knowledge and enrichment” (31), but “it is a part of the Church's evangelizing mission, an expression of the mission ad gentes” (31). The Pope highlights two fundamental truth, which cannot be undermined whenever interreligious dialogue is at work, there are: “the firm belief that the fullness of salvation comes from Christ alone” (31), and that “the Church community is the ordinary means of salvation” (31). In this context John Paul II reminds his letter to the Fifth Plenary Assembly of the Federation of Asian Bishop's conferences, in which wrote: Although the Church gladly acknowledges whatever is true and holy in the religious traditions of Buddhism, Hinduism and Islam as a reflection of that truth which enlightens all people, this does not lessen her duty and resolve to proclaim without failing Jesus Christ who is 'the way and the truth and the life'. The fact that the followers of other religions can receive God's grace and be saved by Christ apart from the ordinary means which he has established does not thereby cancel the call to faith and baptism which God wills for all people (31)

In interreligious dialogue there is no place for “abandonment of principles” (31) or “false irenicism” (31). It is a time of “witness given and receive” (31), which can help in “mutual advancement on the road of religious inquiry and experience” (31), and brings about “elimination of prejudice, intolerance and misunderstandings” (31). The document stresses the necessity of adequate formation to interreligious dialogue and the necessity of working out “a directory on interreligious dialogue” (31). It also highlights the fundamental qualifications of those involved in dialog with the followers of other religions traditions: “Only those with a mature and convinced Christian faith” (31) and “happy in their faith community” (31) are “qualified to engage in genuine interreligious dialogue” (31). It is expected of the Asian Church to “provide suitable models of interreligious dialogue” (31), with the

faithfulness to the principle: “evangelization in dialogue and dialogue for evangelization” (31).

II. THEOLOGICAL AND METHODOLOGICAL OBSERVATIONS 1.

DOCUMENT FOR ASIA – NOT AN ASIAN DOCUMENT

The Asian Synod itself, as well as the document Ecclesia in Asia were subject to the extent theological debate in Asian theological and ecclesiastical circles. P. Phan points out that, though it was proclaimed as “a moment of special grace” (3), “the synod had drawn (...) both favorable and unfavorable comments, especially with regard to its Lineamenta and its modus operandi”12. After promulgation of the Ecclesia in Asia the situation looked similarly. It was received with a great enthusiasm, with muted applause, or with a sens of disappointment13. M. Amaladoss put it boldly: the “exhortation is a document for Asia. It is not an Asian document. It is not the voice of Asia. The tone and style are very unAsian”14. Another Asian theologian, J. Prior expressed his disappointed with the Exhortation stating that Ecclesia in Asia is “a papal document”. It is “the pope's response to the voice of the Asian Bishops”. He made a remark that, in Ecclesia in Asia John Paul II quotes himself sixty-eight times while making “not a single direct reference to any intervention by an individual bishop, nor to interventions by bishops in the name of their conferences”, nor to “regional episcopal bodies such as the Federation of Asian Bishops' Conferences (FABC) or the Council of Oriental

12

P.C PHAN, 'Ecclesia in Asia': Challenges for Asian Christianity, in P.C. PHAN, The Asian Synod. Texts and Commentaries, Maryknoll 2002, 249.

13

Ibid.

14

E. CHIA, Of Fork and Spoon or Fingers and Chopsticks, in P.C. PHAN, The Asian Synod. Texts and Commentaries, Maryknoll 2002, 275.

Patriarchs (CPCO)15. During the preparatory time to the Asian Synod, there were comments of disappointments, especially regarding Lineamenta and the procedure of the synod itself16. When the Synod started it was also clear that there were to be points of disagreement and “sincere” debate17. 15

In this regard, it is interesting to note that all but eight of the propositions appeared in Ecclesia in Asia. P.C. PHAN, The Asian Synod, 6. Citation of J. Prior, originally in J. Prior, Unfinished Encounter: A Note on the Voice and Tone of ecclesia in Asia, EAPR 37(200), 256-257, taken from E. CHIA, Of Fork and Spoon or Fingers and Chopsticks, 275.

16

While many episcopal conferences sedulously studied the Lineamenta and gave detailed responses to its questions in spite of the shortness of time and difficulties in translation, some did not hide their deep disappointment with the Lineamenta and the procedure of the synod itself. In particular, the Japanese Episcopal Conference noted that the issues and agenda, as implied in the fourteen questions, betrayed the concerns of the Church in the West, did not take into account the real situation of Asia, and were therefore unhelpful. The Japanese bishops requested more time to study the document, especially the subsequent Instrumentum Laboris, before the synod. They suggested radical changes in the procedure of the synod itself to allow Asian bishops greater autonomy and freedom in determining the overall direction and agenda of the synod. They also strongly criticized the theology of the Lineamenta, in particular its christology and ecclesiology, as 'overly self-complacent and introverted' and inappropriate for the peculiar situation of Asia. The Indonesian bishops questioned the underlying assumptions of the Lineamenta regarding evangelization and suggested that the synod's focus should not be on mission but rather on “Asian spirituality”, or “Asian religious experience”, or “Asian mysticism”. The Vietnamese bishops objected to the paternalistic tone of some passages in the Lineamenta and its excessive concern for orthodoxy, especially with regard to the uniqueness of Jesus as Savior. P.C. PHAN, The Asian Synod, 2-3.

17

Francis Hadisumarta, bishop of Manokwari-Sorong, Indonesia, speaking on behalf of the Indonesian Bishops' conference, declared: “The Catholic Church is not a monolithic pyramid. Bishops are not branch secretaries waiting for instructions from Headquarters! We are a communion of local Churches...” He conclude his intervention with some explosive questions: “This vision, where Episcopal Conferences would have the trust and authority to evangelize – in dialogue with the poor, with cultures and with other faith traditions – is both ancient and new. Do we have the imagination to envisage the birth of new Patriarchates, say the Patriarchate of South Asia, of Southeast Asia and of East Asia?... Thus, we envisage a radical decentralization of the Latin Rite –

To have a better understanding of the gap between the voice of the Pope and the Asian Church, it would be of help to compare the Seventh FABC Assembly Final Statement and Ecclesia in Asia. E. Chia points out that, “both assemblies more or less touched on the same theme, namely, the Church's mission in Asia in the new millennium. Most of the bishops who took part in the Synod for Asia also took part in the FABC Plenary Assembly. Yet, the concerns and emphases that appear in the FABC statement and Ecclesia in Asia seem radically different”18. Even though, many of Asian theologians and Bishops contested in a various ways the policy of the Church towards its Asian denomination, it seems that, most of these voices express a genuine concern about the Asian Church, so that, “the Churches in Asia become truly of Asia19. 2.

THEOLOGICAL DEBATE

The theological debate that took place prior to, during and after the Asian Synod in Rome, in 1998, and with reference to Ecclesia in Asia, was focused on some burning issues, which in the Asian context are of the most importance. They are: the universality of Jesus as the unique Saviour, mission and proclamation, interreligious dialogue, the model of church for Asia. Christ – one Mediator Commenting on Ecclesia in Asia 2, which states that “Christ is the one Mediator between God and man and the sole Redeemer of the world, to be clearly distinguished from the founders of other great religions” (EA 2). M. Amalados declares that, “this face of Christ will not certainly be acceptable to the other believers in India and Asia!”20. The idea of the Universality of Jesus as the unique devolving into a host of local Rites in Asia”. P.C. PHAN, The Asian Synod, 5. 18

E. CHIA, Of Fork and Spoon or Fingers and Chopsticks, 278-279.

19

P.C. PHAN, Challenges for Asian Christianity, 252.

20

M. AMALADOSS, Mission in Asia: A Reflection on 'Ecclesia in Asia', in P.C. PHAN,

Savior was also the theme of the Lineamenta. The Document warns against the danger of partial christologies, especially those that raised questions about the “uniqueness of Jesus Christ in the history of salvation” (33)21. P. Phan points out that, the real concern of Asian Christians is how to present Jesus Christ and the Church with an authentic Asian face? 22 In official responses to the Lineamenta the uniqueness and universality of Jesus as the Savior was never placed in question. P. Phan gives a short summary on the situation: The burning issue for the Asian Churches is how to proclaim this truth about Jesus credibly in the midst of crushing poverty, competing religious systems, and cultural diversity. The unanimous answer to this problem is found to be dialogue: dialogue with the poor, with religions, and with cultures23.

Mission of the Church Commenting on the notion of mission, that emerges from Ecclesia in Asia, M. Amalados outlines the goal of the mission as understood in the Church: The goal of mission is to save people. This salvation is available ordinarily to those who have faith in Jesus Christ and are members of the Church. Jesus saved us in and through his paschal mystery two thousand years ago, and he has sent us into the world to share this good news and salvation with others. The others, in whom also the Spirit of God is present and working, are yearning and waiting for this salvation. To fulfill this yearning and lead them to the fullness of salvation is the aim of mission. One can achieve this goal through various means such as proclamation, dialogue, witness, and loving service. Of these, proclamation is primary and the other activities are ordained to it24. The Asian Synod, 222. 21

P.C. PHAN, The Asian Synod, 13-14.

22

M. AMALADOSS, Mission in Asia, 222.

23

P.C. PHAN, The Asian Synod, 17.

24

M. AMALADOSS, Mission in Asia, 224-225.

The theologian does not wish to “contest or to argue with this vision”25. However, he presents the paradigm of mission that has been emerging in Asia in recent years from the context of its experience. As it is stressed, in the emergence of a new paradigm, “a new element or experience makes us not throw away any of the existing elements, but relate them in a new way, perhaps with new emphases”26. According to the new paradigm, creation itself is a self-communication of God, who is reaching out to all peoples through the Word and the Spirit in various ways, at various times, and through the different religions. This ongoing divinehuman encounter is salvific. However, God's plan is not merely to save individual souls, but to gather together all things in heaven and on earth. God is working out this plan in history through various sages and prophets. Jesus, the Word incarnate, has a specific role in this history of salvation. But Jesus' mission is at the service of God's mission. It does not replace it. Taking e kenotic form, it collaborates with other divine self-manifestations in other religions as God's missions is moving towards its eschatological fulfillment. As disciples of Jesus, we must witness to the Abba and to his Kingdom of freedom and fellowship, love, and justice. The “preparation-fulfillment” framework that links Judaism and Christianity cannot be projected on to other religions27.

Proclamation In his writing on the “only Savior” in relation to the “personal Savior”, P. Phan embodies the vision of many Asian theologians, who are trying to find the most appropriate ways of proclaiming the faith in Asia: Immediate goal of the proclamation of the gospel is to enable a person to accept Jesus as his or her “personal Savior”, and not as the “only Savior”. It is this 25

Ibid.

26

M. AMALADOSS, Mission in Asia, 225.

27

A Vision of Mission for the New Millennium (Conclusions of the Ishvani-Kendra Research Seminar, Mar. 9-12, 2000), Mission Today 2(2000), 253-254. Quotation follows M. AMALADOSS, Mission in Asia, 225.

personal and total commitment of the catechumen to Jesus that is being promoted, and not the rejection of possible ways in which God can reach other people, a possibility that can no longer be denied after Vatican II. The vital question before all else is not whether and how other people can be saved but how I can fully enter a personal relationship with God. Once a person has found that Jesus is the way for him or her to reach God, then out of this personal experience he or she can bear witness to this fact to others. The strength and fervor of this witness are born not out of the theological conviction that Jesus is the only Savior but out of the deep experience that he is the personal Savior for me. Were I asked in my preaching questions about other religions and savior figures, I will have to recognize, joyfully and gratefully, their various good elements and the saving presence of God's Spirit in them, but I will testify to Jesus as my way to God and invite others to try out this way for themselves. If they accept Jesus as their personal way to God, then I will have shown that Jesus is the universal and only Savior, that is, Savior for me as well as for others28.

Interreligious dialogue The interreligious dialogue is one of the most important factors of the Asian context. However, it is interesting to note that, in the recent documents of FABC as the theme for discussions rarely appears. It is due to the fact that, interreligious dialogue is the phenomena which penetrates all activities of the Church. There is no mission without dialog in Asia. P. Phan summaries, not yet the prevalent position of the Asian Church in regard to interreligious dialogue, but at least the one that is becoming the option: In Asia With regard to interreligious dialogue, many Asian episcopal conferences call for not only a respectful dialogue with non-Christians, but also an explicit recognition of the salvific value on non-Christian religions, not as independent from or parallel to Christ, but in relation to him. The Indian bishops affirm: “For hundreds of millions of our fellow human beings, salvation is seen as being 28

P.C. PHAN, Challenges for Asian Christianity, 256.

channeled to them not in spite of but through and in their various sociocultural and religious traditions. We cannot, therefore, deny a priori a salvific role for these non-Christian religions”29.

Church as Communion It was emphasized during the Synod that, a certain degree of autonomy and freedom for the local Churches is necessary, if they are to fulfill their mission. Some of the bishops expressed their bad feelings about a lack of dialogue and even trust between the Asian Churches and Rome30. M. Amaladoss clarifies what is here at stake: The Church in Asia still has a foreign image. We can speak of the need for the Church to become local at least in three areas: financially, culturally, and in responsibility. (…) Financial dependence affect real freedom of operation. (…) We will become Asian when we can respond freely and creatively to the Gospel in our own cultural idiom, giving rise in this way to local theology, liturgy, spirituality, and organization structures. Do we have this freedom today or do foreign structures still weigh heavily on us, often under the guise of tradition? Even the process of inculturation is centralized31. How can a Church emerge as a local Church if it cannot take responsibility for its life and its creative action, for its organization and administration, without detriment to the communion of Churches and to the role of the pope in this 29

P.C. PHAN, The Asian Synod, 17.

30

This lack was exemplified in the composition of the Lineamenta itself. In the words of the Japanese bishops, “From the way the questions are proposed, one feels that the holding of the Synod is like an occasion for the central office to evaluate the performance of the branch offices. That kind of synod would not be worthwhile for the Church in Asia”. Speaking of the goal of the synod, they said, “We do not hope for a synod aiming at discovering how the Asian Church can be propped up by the Western Church, but one where the Bishops of Asia have an honest exchange and learn how they can support and encourage one another”. Ibid., 18.

31

M. AMALADOSS, Expectations from the Synod of Asia, in P.C. PHAN, The Asian Synod. Texts and Commentaries, Maryknoll 2002, 57-58.

communion?32

M. Amaladoss arrives at conclusion that, “if the Church does not become Asian, it cannot effectively and credibly witness to the Gospel in Asia. It is an irony of history that Christianity, born in Asia, has come back to Asia via Europe as a foreign product”33. Similarly, P. Phan looks for a new possibilities for the Church in Asia. Now that the Asian Churches have come of age, however, they should be able to move to the stage of self-government, self-support, self-propagation, and selftheologizing. To assume responsibilities in these areas, while remaining in full communion with

the

Church

universal,

demands

courage,

imagination,

creativity,

collaboration at all levels of the Church life, and above all trust in the Holy Spirit, and is much more challenging (and uncomfortable) that simply “applying” existing church laws and traditions to the different situations of Asia34.

3.

JOHN PAUL II

It is interesting to note that, with regards to interreligious dialog, some of the Asian theologians pointed out two kinds of teachings which John Paul II was exercising during his Pontificate. As E. Chia observes “Ecclesia in Asia is but just one voice of the pope (…) The voice of the Holy Father can be heard in many other contexts as well. Moreover, at times these other voices seem to contradict much of what has been discussed about his voice as expressed in Ecclesia in Asia. 32

AMALADOSS, Expectations from the Synod of Asia, 58.

33

Ibid. Regarding to the model of Western Church, the author objects: “If the post-Christian societies of the West are any indication, having more Christians in Asia may not be the best solution to promoting God's Kingdom there. A small but authentic and committed Christian community may be more important than a mass of nominal and alienated Christians”. M. AMALADOSS, Mission in Asia, 232.

34

P.C. PHAN, Challenges for Asian Christianity, 252.

Specifically, reference is made to the numerous interreligious encounters initiated by the pope himself”35. The theologian admits that, thanks to John Paul II the Church advanced a lot in the area of interreligious dialogue. The role of the Pope's personal encounters with the followers of other religions is of a great significance: There is no denying the fact that in the present pope the Catholic Church has advanced leaps and bounds in the area of interreligious dialogue. His actions speak louder than his words. People are more likely to follow his practice than his speech. In the pope's own words, it is true that “people today put more trust in witnesses than in teachers” (EA 42). The Church in Asia, is hearing the pope loud and clear in this his proclamation that interreligious dialogue is essential”36.

In this context M. Amaladoss speaks of the encounter of John Paul II with the group of the religious leaders, which took place a day after promulgation of Ecclesia in Asia, in Delhi. During the meeting the Pope said: It is a sign of hope that the religions of the world are becoming more aware of their shared responsibility for the well-being of the human family. This is a crucial part of the globalization of solidarity which must come if the future of the world is to be secure (…). Religious leaders in particular have the duty to do everything possible to ensure that religion is what God intends it to be, a source of goodness, respect, harmony, and peace! (…) Dialogue is never an attempt to impose our own views upon others, since such dialogue would become a form of spiritual and cultural domination. This does not mean that we abandon our own convictions. What it means is that, holding firmly to what we believe, we listen respectfully to others, seeking to discern all that is good and holy, all that favors peace and cooperation37.

M. Amaladoss evaluates this meeting positively and in high esteem: “If our 35

E. CHIA, Of Fork and Spoon or Fingers and Chopsticks, 280-281.

36

Ibid.

37

The text was published in VJTR 63(1999), 885-886. Taken from M. AMALADOSS, Mission in Asia, 232.

proclamation of Jesus and his good news is done in such a context, it will be welcomed everywhere in Asia38. P. Hai proposes a new way of interpreting John Paul II's theology of mission. According to the theologian, there is a distinction between “the theological firmness (fortiter)”39 of John Paul II's doctrinal teachings on proclamation and “the Pastoral flexibility (suaviter)”40 that he encourages in the pastoral and practical actions of the Church in the Asian context. P. Chia seems to propose some conclusions, which help to understand this apparent contradiction between 'words and actions', proclamation and dialogue in John Paul II: The important lesson to draw from this is that John Paul II believes it is not an either-or choice, but must be a both-and option. Dialogue does not exclude proclamation, and proclamation must always include dialogue. Both are selfinvolving, both are necessary, and both are integral to the evangelizing mission of the Church41.

38

M. AMALADOSS, Mission in Asia, 233.

39

P.N.V. Hai, Lay People in the Asian Church, (www).

40

Ibid.

41

E. CHIA, Of Fork and Spoon or Fingers and Chopsticks, 282.

BIBLIOGRAPHY Enchiridion del Sinodo dei Vesovi. 1996-2007, (edizione bilingue), III, Bologna 2007, 5557-5979.

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