Cover
story Books Documents portray Asian church coming alive
AT THE SIDE OF THE
MULTITUDES By Fr. Miguel Marcelo Quatra Claretian Publications,
234 pages, $19.50 |
By THOMAS C. FOX
The Asian bishops are leading their local churches into radical
commitments to interreligious dialogue and solidarity with the poor. For years
now they have been speaking with ease about creating a new way of being
church in Asia. They speak of building a pastoral vision through a
Reign of God theology, one that sees the work of the Spirit in all
the peoples and religions of Asia, not only in Catholicism.
Their mission is no less than the transformation of the continent
and the liberation of its peoples from all forms of oppression.
The vision articulated by the Asian bishops has been developed
over decades through conferences and through documents composed by the bishops
and issued by the Federation of Asian Bishops Conferences. Oblate Fr.
Miguel Marcelo Quatras At the Side of the Multitudes
attempts to synthesize 25 years (1970 to 1995) of those documents,
outlining their major themes. Quatra qualifies his study, saying that
federation documents are primarily pastoral in nature and are not intended as
doctrinal statements. He adds that they represent more than the thinking of the
Asian bishops, having grown out of many meetings involving theologians,
priests, religious and lay leaders, as well as bishops. Yet the
federations documents, taken together, he writes, portray a vision of
church coming to life in Asia. Theological divisions do not exist in Asia among
the bishops as they do in the West. They work out of a spirit of consensus, and
so their documents represent the general sense of episcopal thinking.
Catholics make up 2 percent of Asia. A minority religion seeking
to reach out must enter into dialogue, the Asian bishops say. Further, the
dialogue must be not with the specific goal of conversion but rather to seek
harmony and gain wider truth. For three decades, the Asian bishops have written
about the importance to evangelization in Asia of the triple
dialogue with religion, culture and the poor.
While the vision expressed in Quatras book is not new, it is
receiving increasing attention from Rome and elsewhere as the universal church
awakens to the far-reaching implications of aspects of Asian theology and its
pastoral commitments.
Vatican officials appear particularly concerned about how Reign of
God theology could affect evangelizing efforts in Asia. They are troubled by
such Asian episcopal statements as the one that came out of a 1998 colloquium
on interreligious affairs: The coming of the Kingdom requires of us
Christians a genuine conversion. We need to recognize first our failures; and
we need to abandon our self-image as sole possessors of the Kingdom.
Cardinal Jozef Tomko, prefect of the Congregation for the
Evangelization of Peoples, challenged Asian bishops 12 years ago, arguing that
their theology marginalizes the role Christ plays in the divine salvation plan.
Tomkos concerns have not diminished. He raised the same issue at a
gathering of the Asian bishops in Thailand in January. Each time the bishops
defend themselves by pointing to Asian episcopal statements that speak of the
centrality of Christ in salvation.
The jousting between the Vatican and Asian bishops had gone
largely unnoticed by most of the Western world until April 1998, when the Asian
synod convened in Rome. During that gathering, Vatican prelates and Asian
bishops outlined two very different ideas about how to best evangelize Asia.
The Vatican told Asian bishops to proclaim Jesus Christ as universal savior --
the unique savior for all of humankind. The Asian bishops responded that
witnessing to the gospel is more effective. The debate has continued.
In November 1999, Pope John Paul II flew to India where he
unveiled his response to the synod in a papal exhortation, Ecclesia in
Asia. While the document was more sympathetic to the Asian perspective than
some observers thought it might be, it clearly called on the church in Asia to
proclaim Jesus as universal savior. In New Delhi, the pope called upon
Catholics to convert Asia. His remarks caused consternation and widespread
criticism within India and elsewhere.
Only weeks later, when the Asian bishops met outside of Bangkok
for their once-every-five-years gathering, Tomko was on hand, telling the
bishops to pay attention to the popes urging. However, Ecclesia in
Asia drew scant attention during the meeting.
Romes worries have popped up elsewhere. Two years ago, the
Vatican excommunicated Sri Lankan theologian, Oblate Fr. Tissa Balasuriya,
saying he was watering down the faith. Rome eventually backed off under
pressure. More recently, the Vatican targeted Jesuit Fr. Jacques Dupuis, a man
who has helped craft Asian thinking on interreligious affairs. Dupuis is author
of the book Toward a Christian Theology of Religious Pluralism
(Orbis).
To understand how the Vatican and the Asian bishops have come to
this point of disagreement and to gain a sense of what appears to be at stake,
it is helpful to go back 30 years to 1970. The first post-colonial generation
of Asian bishops and theologians had come of age and they were eager to make
their own mark within the church. Some had participated in Vatican II
(1962-1965) and eagerly embraced its call to decentralize.
That year Pope Paul VI journeyed to Asia, where he was considered
a friend, making only his ninth trip outside of Italy during his 20-year
pontificate. Arriving in Manila Nov. 27, the pope was greeted by 180 bishops.
By that time the Asian bishops had already established national bishops
conferences and were determined to broaden their own associations within Asia.
The papal visit afforded them a magnificent opportunity to form a new
organization, and with a papal blessing. The organization eventually became the
Federation of the Asian Bishops Conferences, or FABC.
During the last three decades, the bishops federation has
become the most influential body within the churches of Asia. Yet for most of
that time it has been largely ignored by Rome, where officials, during the
1980s and early 1990s, focused attention on taming progressive thought in Latin
America.
Quatra credits Vatican IIs pastoral vision and liberation
theologys emphasis on social context as seeds for Asian theological
reflections. Looking at context in Asia has meant looking into the eyes of
poverty. Eventually, Asian bishops were moved to conclude that being church in
Asia means partaking in the liberating and humanizing action of God in
the world. It means being a church of and for the poor.
Quatra details important theological shifts in episcopal thinking
in the early 1980s. That was when the Asian bishops emerged from a primary
focus on their own churches to a wider focus on building the Reign of God on
earth. It was a shift the bishops hoped would place them in the broader flow of
Asian history, eventually giving the local churches new Asian identity and
allowing them to shed the last vestiges of a colonial past.
Central to the new thinking was the sense of the Spirit at work in
all Asian religions. It has a creation focus and helps answer the question:
Where was God in Asia before the missionaries arrived? The answer: God was with
us all along. The documents produced by the bishops federation present a
God who has been personally present to all humanity. The Creators
presence is a saving presence. God is accessible to all -- and not bound to any
one place or religion on earth. God is found in Christian and non-Christian
sacred texts.
The call to interreligious dialogue grew out of Vatican II. The
Asian bishops have gone further, celebrating and embracing pluralism and
religious diversity as part of Gods plan. They also say that
Christs salvific plan of redemption is at work beyond the boundaries of
Christianity. How then is Christianity unique? Why Christ? Because the Creator
chose Christ, the Asian bishops respond. They do not hedge.
The federation documents paint the Creators plan as
mysterious and still evolving. They say harmony is important in Asia. They
refer to the Asian sages who long ago perceived that many paths lead to the
Absolute. The Asian psyche builds concepts and practices of harmony to
cope with the ongoing dialectic of unity and diversity, state the Asian
bishops.
Meanwhile, they deny that their thinking leads to religious
relativism. Christ is central, they say. They quickly add, however, that other
religions play providential roles. Through them God has attracted the
Asian peoples to Himself. And thus the religions have been the instrument by
which Gods initiative to enter into communion with humans found its
realization, and still continues to do so today.
The Asian bishops have carried forward the churchs
preferential option for the poor, according to Quatra. The
federation documents speak of Christs preferential
identification with the weak, oppressed, the poor. Through the poor
emerges the true face of Christ and the pathway to fulfilling the Reign of
God.
Quatras book is useful for anyone who wants to capture the
faith reflections of Catholic leadership in Asia and to understand where the
local churches of Asia are going -- and the growing conflict with Rome they may
be facing -- at the start of this new century.
Thomas Fox is NCR publisher and is working on a book on
the local churches of Asia. His e-mail address is tcfox@natcath.org
National Catholic Reporter, September 15,
2000
|