Analysis
Balasuriyas ideas on Asias future jolt the single-path
Vatican view
By ARTHUR JONES
NCR Staff
Why is the Vatican afraid of Oblate Fr. Tissa Balasuriya?
What does he represent that is so intimidating to Rome that it
needs to excommunicate this priest and theologian? Why go after this thinker
and writer who lives on a tiny island in the Indian Ocean and who, in the grand
scheme of a billion-member church, is relatively unknown and academically
obscure?
The answer is that he represents the future -- if there is to be
one -- for Catholicism in Asia. And the Vatican does not like Balasuriya's
future. Religions, he writes, are equal. Women are equal. He believes that Asia
requires a poetic, not a syllogistic and dogmatic, approach to belief.
Balasuriya has told me more than once that Catholicism has so much
to give to Asia. He truly believes that.
But for that gift to be accepted the Vatican has to understand
that "the long-term Asian search for meaning in life is not confined to some
particular formula. Asia understands there are different paths leading up to
the top of the one mountain, different rivers leading down to the one great
ocean."
There is such a mountain in Sri Lanka, Adam's Peak. And it serves
as a metaphor for what needs to be accomplished as much as Balasuriya serves as
a metaphor for the Vatican's Asian anxieties.
For centuries, Adam's Peak has been a center for pilgrims. There
is a depression in the rock that crowns the 7,353- foot summit, a hollow said
by the Brahmans to be have been made by the footstep of Siva, Hindu god of
destruction and reproduction. The Buddhists say it is Buddha's footprint.
Muslims claim it is Adam's. Christians say it is the mark of the apostle
Thomas, the St. Thomas whom Catholics in Southern India, across the Gulf of
Manaar and the Palk Strait, believe evangelized them nearly 2,000 years ago.
(There is also, of course, a secular claim that this is the footprint of a
eunuch to Candace, 23rd century BCE queen of Ethiopia.)
There has never been a war over these claims.
Each pilgrim marks the spot for what he or she believes. The wars
over Sri Lanka have been political and commercial.
The Portuguese landed in 1505 and Francis Xavier landed not long
after. Then came the Dutch. The British took over from them at the end of the
18th century, strengthened their grip, kicked out the last king of Kandy a few
decades later and Ceylon, as it then was known, became a personal plantation
toiling under British control.
Indians (Tamils) were brought in as cheap labor for the tea,
rubber and cocoa plantations. British families grew wealthy from the proceeds.
Balasuriya wrote in Agents for Whom, in 1975: "There were indirect
advantages to us, such as the spread of scientific method, the improvements in
communication, etc. But these were partly to help the British and they were
closely allied to the cultural myths regarding the benevolence of the
British."
Stratified system
At the bottom of the tea estates pyramid were "the imported cheap
labor who would accept the semi-slave conditions, unlike the feudalistic and
more self-reliant Sinhalese." Tea plantations were "labor camps that paid
dividends to the local elite and the foreign owners."
The structure was a highly stratified social system built on
racist lines: Tamils at the bottom, British at the top and Sinhalese in
between. In Agents for Whom, he wrote of "Dives and Lazarus in the Tea
Industry."
Balasuriya's was the final generation of Ceylonese to grow up
under British rule. After independence in 1948 (Ceylon changed its name in
1972), his generation moved into positions of great national prominence in
government and public life.
The radicals wanted to nationalize the tea estates, with no
compensation paid to the owners who had looted land and workers for 150 years.
The radicals also wanted democratic socialism to replace colonialism.
Balasuriya went through the University of Ceylon before he felt
called to the priesthood -- a calling he describes as "the secret of vocation"
-- encouraged by priests he knew, by the movements of the time in the church
and society for radical reform, and by "the spirituality of the day." It was a
spirituality of particular hope.
Exactly when Balasuriya's family had become Christian is lost in
the mists, as with most families worldwide. It was generations ago. He was born
Aug. 29, 1924 in a small village near the old sacred city of Anuradhapura. His
father was a medical officer, a cross between a physician and a pharmacist.
The Sinhalese are both an island people and a people with deep
cultural roots and an incredibly strong sense of place. The beautiful island --
Sri Lanka is about the size of Ireland with one big county removed -- was known
centuries ago as Serendip, from which comes the word "serendipity." For years
-- until the onset of the 1980s civil war between the Tamils and the government
-- it was the top place in the world to live, as rated by the United Nations
Quality of Life index.
After ordination, Balasuriya moved into teaching. After the
Vatican Council (1962-65), he was part of a group, including at least two Sri
Lankan bishops, that saw the need "to be more free as to what to think and
write -- supporting and belonging to movements that wanted basic radical change
in society as well as in religion."
In the late 1960s, Balasuriya gave notice of his intention to
resign as rector of Aquinas University College where he had founded the Aquinas
School of Agriculture, the Aquinas Institute of Technology and the Institute of
Sister Formation.
Voluntary silence
He was already a headache to ecclesiastical superiors, including
the cardinal, who wanted him out of the country, exiled to Madras in India.
(Decades later the Sri Lankan episcopacy's findings against Balasuriya led to
the confrontation with Rome. When, in the later 1980s and early 1990s the 25th
anniversaries of the institutions he founded were celebrated, his contribution
was either ignored or only grudgingly mentioned.)
Balasuriya would not leave Sri Lanka. Instead, in 1971 he became
silent, founded the Centre for Society and Religion at 281 Deans Road, Colombo,
and lived by night and weekend in a Buddhist village, Talahen, from where he
would commute into the city.
That same year his friend and ally Bishop Leo Nanayakkara resigned
as head of the prestigious Kandy diocese to be able to participate more freely
in the discussions Balasuriya and others were having. The nuncio persuaded
Nanayakkara to instead take a smaller diocese, which he did.
Nanayakkara and Balasuriya and others had talked and "come to the
conclusion it was necessary to bear witness in another form at the time many
were leaving priesthood and religious life. We wanted to bear witness to the
possibility of living that life not necessarily within the formal structures of
the church -- as they would say." Hence the Buddhist village and the
center.
"Of course the Oblates gave their moral backing to this decision,"
he told me.
By 1975, however, through the center's publication, Logos,
Balasuriya was deeply into Sri Lankan and Asian issues. The center has always
been a shoestring operation. Logos is typed and mimeographed -- but nonetheless
effective. In the 1975 Logos book Food Not Arms, Balasuriya titled one
chapter, "We are Highly Civilized Barbarians." As in A Third World Theology
for Religious Life a decade later, he was testing, pushing,
questioning.
He can develop a fierce intensity at times. With his white hair
pulled back rather than flying loose as it often is, he is a handsome man. When
relaxed, he shows his wry sense of humor.
To Balasuriya, form and formality of ritual are secondary. In
Europe once, Balasuriya was among five of us gathered for a short Catholic
liturgy celebrated with the only vessels available -- a highly polished coconut
shell for the chalice and a chipped china saucer for the paten. The bread was
bread. The wine was the last inch in the previous night's bottle of red.
'Who made Third World?'
By the 1980s Balasuriya was in demand throughout Asia as speaker
and theologian. "God made the World. Who made the Third World?" he asked
religious in Multar, Pakistan, in 1985.
"What makes our countries the Third World?" he asked. Moreover, he
wanted to know what the Catholic community ought to be doing about it -- in
this case, the religious specifically.
In that address alone he honed the points the Vatican finds
painful. "In the Third World," he said, "there has often been a disparaging
attitude of Christians toward the other religions; Europeans thought of their
theology as a universal theology; this theology was church-centered; Jesus was
a prisoner in the tabernacle, no hindrance to those who perpetrated social
evils."
Revelation is continuous
But while traditional Catholic theology "is deduced from the
scriptures and tradition ... in Third World thinking, human experience [is] a
source of theology [and], taken further, the particular experience of the
oppressed. This is considered a more privileged place for experiencing the call
of the divine. The subject of theology is primarily the person engaged in the
process of human liberation motivated by following Jesus. Other religions too
have a core liberation message."
"Revelation is a continuous process" that requires that women
engage deeply in what otherwise is "a male-dominant and male-dominated view of
life," Balasuriya writes, extolling "equality and mutuality of the sexes even
within the church."
Two 1978 issues of Logos introduce "The Asian Face of
Jesus" I and II (October and November): "Jesus is the liberator of Asian
theology." It was not a great step for an Oblate of Mary Immaculate to move to
writing on Mary's companion role as liberator. Planetary Theology, Jesus
Christ and Human Liberation, Eucharist and Human Liberation -- all subjects
and titles of Balasuriya books -- are all rivers flowing down to the same
ocean.
What worries Rome, Balasuriya told NCR, "is relativism,"
whereas Balasuriya's basic question is "How do we dialogue among religions? Do
we regard another religion as inferior to Christianity or do we regard the
religious quest as one in which it is not a search for superiority or
inferiority, but for service?"
The irony in the Vatican battling and excommunicating Balasuriya
is that Balasuriya truly understands what the Catholic church can communicate
in Asia.
"Catholicism is increasingly important in Asia, and we are present
in all countries in Asia," he said, "because we can bring the ancient message
of Jesus Christ as manifesting that God is love and justice and spiritual
meaning in life. We as Catholics can bring an international network of persons
committed to such a service to bear on the justice issues of the world," he
said.
Catholicism's 900 million people, as Balasuriya understands them
and their belief, "are vitally important to all the world to the extent those
900 million are motivated by the gospel as a very great witness. It is the
[Catholic] understanding of person, the dignity of the individual, and the
understanding of society that is so precious."
What Catholicism has to offer Asia, if it can understand the
equality of Asia's other religions "and, providing Catholics really are
disciples of Jesus, is that we really could change the whole world order."
Catholicism, as Balasuriya sees it, also would gain from a genuine
openness to Asia and Asia's religions. "The church gained that in [the Second
Vatican] Council, the necessity of openness to other religions, to each other,"
he said. But the initial openness has not grown to embrace "a different kind of
philosophical approach where we do not begin by excluding others. Asia, which
has had many modern women rulers, has a more inclusive and understanding
approach. It knows how to live with different philosophies and with the role
and the rights of women. We also have an understanding of religion that is more
descriptive, less dogmatic."
And, if the fight against his excommunication fails, what then?
Balasuriya would be excluded from receiving or presiding over the sacraments
and from formal church positions, which in any case he doesn't hold.
He has the support of the 200 Oblates in Sri Lanka, and most of
his 5,000-plus confreres worldwide. His Provincial Superior, Fr. John Camillus
Fernando -- whose term of office expires in March -- has publicly said
Balasuriya has done nothing that warrants excommunication and that he is still
"an Oblate of Mary Immaculate, a priest and religious and a Catholic
Christian."
And the Vatican will have succeeded in doing precisely the
opposite of what it intended. It will have given enormous publicity to the work
of Balasuriya and Bernadeen Silva and others at the Centre for Religion and
Society. It further will have ensured that Balasuriya's writings -- previously
known only in limited academic discussions and in mainly Asian or ecumenical
theological gatherings -- will be circulated worldwide.
Now not just the Asians know that the footprint in the rock atop
Adam's Peak is God's.
National Catholic Reporter, February 21,
1997
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