A CALL FOR A CONGRESS OF ASIAN THEOLOGIANS

I. BACKGROUND AND PERSPECTIVES

A. Changes and Challenges: Monumental and unprecedented changes are happening in the life of Asia amidst equally monumental and unprecedented changes that are happening in the life of the world. The end of the Cold War has brought about encompassing and devastating effects upon the ideological climate and the terms of the ideological debate. The realization and emergence of a global market -- for quite some time creeping into the horizon of economic and political life but never really taken seriously until recently -- has shocked many with its borderless world of economic activity and the incredible realities and challenges it has created for �global governance� and international relations. The incredulous and at times dizzying surge of the Asian economies has so obviously changed the �economic geography� of the world and has catapulted Asia into possibly becoming the economic and trading center of the world in the coming century. Giant economies have emerged in Asia and the New Industrial Countries (NICs) are now playing a much more important role in the economic and political life of the world. The new and equally incredulous technologies, for example, of communication and information, have come upon us breaking open formerly closed frontiers, creating new areas of community and relationship, or bringing communities closer to their enmities and hatreds. We experience in many places the revival and resurgence of religious life and expression, the challenge in new and powerful forms of the �religious factor,� and the influence this is bringing to bear upon the redefinition and reshaping of political community and collective life.

Much more can be said of the sweeping changes that are occurring in Asian life. Asiaweek, for example, has noted in its assessment of the last twenty years of Asian life that in so short a time, �Asia has up and reinvented itself... and has become a global force in every field.� Suffice it to say here that the peoples of Asia face some of the most basic questions of individual and collective life, for example, questions of �money� (the redefinition of economic power); the reshaping of political power and political community; the redirection of social and economic relations; the reorientation of religious and cultural life; and the challenges posed by the new economic �geography� and the dynamics of international relations both within and without the region. We also face, amidst all of these new developments, the manifestations of new suffering and oppression; the shocking new class of marginalized people in nearly all of the Asian societies; the devastating inhumanities that are heaped upon a seemingly permanent body of migrant workers, refugees and displaced peoples; in short, a sharpening of the questions of justice in a situation where in the glitter of seeming novelty and progress, the poor become more invisible and inaudible, and the victims of prosperity are cast aside so that they can not be seen and heard. More people may have become richer, but society as a whole may have become poorer.

B. A Turning Point: We are, to put it succinctly, at a major turning point in the life of Asia perhaps also in the life of the world. Throughout history, at certain critical periods, there occurs a sharp transformation in the individual and collective life of the human. Within several decades, society in all of its expressions begins to rearrange itself -- its primal ideological perceptions; its economic, social and political relations and structures; its basic values; its arts; its key institutions.

As we come to the end of the century and face the beginning of a new millennium, Asia -- some say the whole world -- faces such a major turning point and experiences such a period of sharp transformation and therefore also a situation of sharp rethinking and questioning. A similar situation occurred at the period of decolonization when Asian countries became independent and have had to construct new perceptions, paradigms and structures of economic, social and political life. In the intervening years, we have spoken of �rapid social change� where multiple revolutions were occurring all at the same time transforming Asian life and society at various levels. The pace of social change has quickened even more rapidly in recent years, and as we move closer to the year 2000, we feel the �closing� of the �old� and the �opening� of the �new.� The sense of �mastery� of where we are and what needs to be done begins to breakdown, a sense of uncertainty occurs, and the pressure of new orientations and paradigms come upon us in a special way. The need to take stock of where we are and to have a sense of what to expect and where we might be become in this context both urgent and unavoidable.

C. Theological Precedents and Concerns: The need to take stock of where we are and have a sense of where we might be is particularly urgent in the theological field. Over the years, throughout the history of the Church in Asia, major theological developments have occurred, spawned by the encounter of Christian faith and witness with the variegated and ever changing universe of Asian life, and which have become indelible contributions of Asian Christianity to the wider ecumenical fellowship.

1. Christian participation in the struggle for independence and the task of nation-building, the struggle to �design� the nation-state in the Asian setting, the meaning of Christian witness and mission in the world of living faiths and ideologies of Asia, humanization and secularization, the theology of modernization, and Church and development have been significant items in the Asian theological agenda in the recent past.
    

2. More recently, issues such as faith and ideology, war and peace, justice and the victimization of people in the Asian struggle, human rights and militarization have come in prominently in Asian theological discussions.
    

3. Significant and creative theological developments have emerged in various Asian settings dealing with concrete issues of ecclesiological, missiological and political life and work. Minjung theology in Korea, Homeland theology in Taiwan, the theology of struggle in the Philippines, Dalit theology in India, the theology of dialogue with people of living faiths and ideologies, the theology of religions, and the theologies of Asian women -- these and many more have made their imprint in the panorama of Asian Christianity and ecumenical life.
    

4. Even more recently, there has come about various efforts at discussion of theological issues that look towards the challenges of life in the 21st century, issues, such as, faith and economic life in Asia and the Pacific; the Church and the new world of communication; and faith and community in a religiously and culturally plural society. Moreover, a keen need has arisen to articulate Asian theologies more clearly and sharply, to cultivate new methodologies of doing theology in the Asian context, and to polish up academic and professional training for developing Asian theological scholarship.

II. A CALL TO GATHER TOGETHER

The Christian Conference of Asia (CCA) has in recent times undertaken the prominent role in developing and promoting the Asian theological agenda in the Asian ecumenical movement. Other ecumenical organizations however have done their part as well. The World Student Christian Federation, through its Asia Pacific Regional Office (WSCF-AP), and the Associations of Theological Education, such as the Association of Theological Education in Southeast Asia (ATESEA), the Board of Theological Education of the Senate of Serampore College (BTE-SSC), and the Program of Theology and Cultures in Asia (PTCA) have undertaken creative work in various levels of theological exploration and construction.

Over the past several months, leaders from the CCA, ATESEA, BTE-SSC, PTCA, the network of Theological Education and Schools, Christian Institutes and Study Centers in Korea and various other individual theologians from different Asian countries have met, first in Hongkong in May, and then in Seoul, Korea in July, 1996, and have decided to issue a call for and to organize a Congress of Asian Theologians (CATS). The Congress is to gather together in one place as many Asian theologians as possible to strengthen the koinonia of Asian theologians, consolidate theological work that has been done in Asia, share work on Asian theological issues that is ongoing among them, begin to develop together an �Asian theological agenda towards the 21st century,� and set up a structure of continuing Asian theological reflection and formation. The time is ripe and propitious, the ground is fertile, the issues are challenging and urgent in order for Asian theologians to come together to share life and work, project together concerns for the future, and help in the renewal and reinvigoration of the life and mission of the Church and of the ecumenical movement in Asia.

III. AIMS AND PURPOSES

More specifically, CATS will seek to accomplish the following aims and purposes:

1. Clarify, promote and enhance the cooperative process of theological studies and reflection among committed Asian theologians who are prepared to deal with critical Asian issues as part of the Asian theological agenda.
    

2. Vitalize, facilitate and foster a cross-fertilization of theological insights and studies among Asian theologians from various Asian contexts.
    

3. Serve and assist Asian Christian communities and people through theological articulation and engagement.
    

4. Witness to the Gospel among intellectual and religious communities through academic studies and existential reflection of theological issues in the Asian context.
    

5. Help in deepening the theological foundations of the ecumenical movement in Asia and in developing a new Asian ecumenical vision.
    

6. Assist in locating present and future ecumenically committed leaders for Asian Churches and in providing ways and means to equip and to nurture them.
    

7. Participate in the ongoing studies and discussion of the wider international ecumenical theological community and make a distinctive Asian contribution to them.
    

8. Consider and develop a continuing structure for collective and common work among Asian theologians and assist in advancing and consolidating regional infra structures for theological studies and education.

IV. PARTICIPANTS AND NETWORKS

A. Participation: Participation in CATS will be open and participatory.

1. It will be open to all Asian theologians in Asia, and to Asian theologians who are in diaspora outside Asia who are prepared to commit themselves to the aims, purposes and activities of CATS. Theologians from Australia and Aotearoa-New Zealand, both of which countries are part of the geographic area of the CCA, are integral to the life and work of CATS and will be full participants in it.
    

2. Theologians who are not Asians, but who have lived and worked in Asia and/or who have continuing interest in and commitments towards the development of Asian theology are welcome to apply for participation in CATS and be involved in its various programs and activities.
    

3. Participation in the Congress itself will be determined with due consideration given to a proper balance of geography, e.g., sub-regions and countries, gender, age, denominational and confessional backgrounds, and theological disciplines.
    

4. While full financial support may not be available to all participants, financial assistance will be sought to ensure that financial limitations will not be a hindrance to participation.

B. Network: Beyond the current leaders and individual theologians, and the organizations to which they belong who now constitute the convening bodies of CATS, CATS will seek relationship with, support and sponsorship of, and extend its services to the following categories and types of organizations:

1. Other regional, sub-regional and national ecumenical organizations such as the Asian Christian Art Association (ACAA), the Asia Alliance of YMCAs, WSCF-AP, the Association of Christian Institutes of Social Concerns in Asia (ACISCA), and the National Councils of Churches.
    

2. Other regional, sub-regional and national Associations of Theological Education such as the Australia-New Zealand Association of Theological Schools (ANZATS), the Northeast Asia Association of Theological Schools (NEATS), and the Korean Association of Accredited Theological Schools (KAATS).
    

3. Various Christian or Church-related study centers, documentation and research institutes located in various countries in Asia. CATS will encourage participation of and cooperation among these organizations, assist in linking one to the other, promote exchange and sharing of work and publications.

V. DATE, VENUE AND PROGRAM OF THE FOUNDING CONGRESS

A. Date and Venue: The initial and founding Congress of CATS is scheduled to be held on May 25-June 1, 1997. It will be hosted by and held at the Somang Retreat Center, Suwon, Korea. The Somang Retreat Center is run by the Somang Presbyterian Church in Seoul, Korea which has gladly offered the free use of the facilities of the Center and provide board and lodging for the Congress. At least fifty theologians, to be drawn up according to the principles of participation enunciated above, are expected to participate in the Founding Congress. More may participate depending on the amount of interest and resources available.

B. Program: Convened initially by the CCA, a Convenors� Group of leaders of various ecumenical organizations and a number of individual theologians has undertaken the planning and organization of the Founding Congress, and has come up with the following basic framework and components for its program:

(1) Worship and Prayers: An opening and a closing worship, with liturgies specially prepared for the occasion will begin and end the Congress. Common worship and prayers will be a primary component of the daily work of the Congress.

(2) Discussions of the Theme: The second component will be a thematic discussion of �Asian Theology in a Changing Asia: Towards an Asian Theological Agenda for the 21st Century.� The discussion will be prompted by three major presentations on the theme, a discussion by a panel of reactors from the Asian sub-regions, and discussions in groups.

(3) Sub-themes and Issue Groups: The third component will be the presentation and discussion of sub-themes, each of which will also be prompted by brief presentations and discussed in �issue groups� which will be organized around the interest of and work being done by participants. Some of these sub-themes and key issues are the following:

1. The New Asian Context: Challenges, Dillemas, Issues and Opportunities for Theological Reflection

2. Religious Plurality and the Search for Human Community: Issues and Challenges for Theology

3. Feminist and Gender Issues in Asian Theology

4. Emerging Asian Theologies in Dialogue

5. Asian Theological Contributions on the Issue of Ecology

6. Asian Contributions Towards a New Ecumenical Vision

7. Religion, People, Power and Political Community

8. Peace and Conflict in Asia

9. Mission and Missions in the Asian Context

10. Migration, Refugees and Displaced Peoples: Challenges to the Christian Community

11. Violence: Old and New

12. Rich and Poor in Asia: Christian Responsibility in the Emerging Patterns of Economic Relations in Asia

13. Issues of Power and Authority in the Churches and the Ecumenical Movement

14. Evangelism and Church Growth in Asia

(4) Disciplinary and Inter-disciplinary Discussions: The fourth component will be meetings and discussions of �disciplinary and inter-disciplinary groups,� where work in progress in the field, e.g., research, documentation and publications, can be discussed, and where the possibility of forming organizations among people in each of the various disciplines will be encouraged and proposed. Among the �disciplinary groups� that are being set up are the following:

a) Methodologies of Doing Theology in Asia
b) Hermeneutics and the Interpretation of Texts
c) Constructive Theology
d) Biblical Studies
e) Historical Studies
f) Ethics and Society
g) Pastoral Theology
h) Religion and Culture
i) Women�s Studies
j) Mission and Theology

(5) Organization: The fifth component will be organizational. A block of time during the Congress will be devoted to the discussion of a possible organizational structure of CATS and the work that it will be doing in the future.

(6) Perspectives and Cultural Presentations: The evenings are being reserved for �perspective� discussions with the members of the Council of Advisers (see list below) who will be present in the Congress. Other evenings will be devoted to cultural presentations, including the possible exhibition of Christian Art in Asia.

VI. OUTCOMES

It is anticipated that as a result of the first Congress, the following outcomes will be attained:

1. A greater sharing and mutual enrichment of theological resources among the participants and the institutions to which they belong.

2. The discovery of new areas of theological concern and study.

3. The development of Asian resources, methodologies and skills of theological studies and research, and of theological education in general.

4. Some provision of support for and a deeper understanding of the life and mission of the Church and of the ecumenical movement in Asia.

5. The production and provision of materials for publication in the various fields of theological and ecumenical concerns.

6. A stronger spirit of community, collaboration and common work among Asian theologians.

7. The emergence of better networking and closer working relations among scholars and institutions of learning in Asia.

8. The setting up of a continuing regional structure of CATS.

9. The formation of some Discipline-oriented Groups and Societies.

VII. COUNCIL OF ADVISERS

A Council of Advisers is being formed to be made up of some of the eminent leaders of and contributors to Asian theological and ecumenical life. It is hoped that the Council will provide their assistance in providing historical perspective and advice to the work of the Congress and in sharing their wisdom on the issues that will be the concern of the Congress. Among those being invited are the following: Dr. M.M. Thomas; Bishop K. H. Ting; Dr. Masao Takenaka; Dr. Kang Won Yong; Dr. Kyaw Than; Dr. Ivy Chow; Dr. Kiyoko Takeda Cho; Dr. C.S. Song; and Dr. Kosuke Koyama.

VIII. CONVENORS� GROUP

August, 1996