Christian Theological Concerns in Asia for the 21st Century

M. J. Joseph, Professor of Theology, Bangalore, India

Introduction

I. Ecumenical Convictions for an Asian Oikoumene

In a short span of five years (on January 1, 2001) we shall be wearing the gown of the 21st Century. There is tremendous sense of expectancy all over the world. Our burden as members of the body of Christ who’ affirm, “one hope, one faith and one baptism”, is primarily to initiate an action-ieflection process in the life of the Church, because Ecumenism today is being considered as a “way of being the Church in the World”. So we speak of it as “wider ecumenism” which is concerned not simply with a dogma or doctrine but with the discernment of the unitive presence of God in the world.

It is indeed a call to ‘hope in action’ which means affirmation of life for all. This perspective of mission rooted in a new understanding of the relation between the Kingdom and the world conceives Jesus Christ as the hidden dynamism of history and the Church as his Eucharistic presence in the world. The kairos - the opportune time - has come for the Churches in Asia to speak of Ecumenism in terms of cosmic vision as the first stage of the “Ecumenical rocket” has been fired! The heat generated in the first stage ought to act as kinetic energy for the second stage or the last stage as the case may be!

The ‘umbrella of ecumenism’ which we call “wider ecumenism has a bearing on all human structures, social relations and interrelatedness between the human and nonhuman. As the ecumenical trend today is primarily concerned with “our common future” or “sustainable existence”, the ecclesial word oikoumene has assumed several shades of meaning. The obvious meaning of the term, “that which is related to the whole inhabited earth”, makes a link between ecumenism and economics, between ecumenism and ecology as all of them - deal with issues in God’s household (oikos) of creation. This poses the basic question: How do we speak of the divine administration of the universe, which is integral to the salvific event, in the midst of diversity of cultures and religious philosophies? How is it possible to hold things together as envisioned in the eternal purpose of God (cf. Eph. 1:10)?

In the context of the phenomenon of globalisation today, ecumenism is meant to stand for a counter-culture which boldly affirms that nobody is excluded from the main stream of life in God’s oikoumene. As it is also committed to the preservation of diversity in the body of Christ and in human community, the ecumenical task is to declare solidarity with the world in its diversity. Ecumenism of tomorrow should get engaged in the creation of greater solidarity. Therefore the hermeneutical task is to interpret Jesus as the global man for others who revealed the heart of the ‘global God’ through response and relation.

In the present day discussion of the WCC and the CCA, there is a new awareness, understanding and vision of unity which takes into account the changes in the world, perceptions of the Churches in the midst of death-dealing forces at work in Asia and elsewhere, and new challenges emerging from the realities at the grass-roots level. The human realities outside the obvious sphere of reiigion cannot be sidetracked or ignored as there is greater recognition that no society can be truly humane as long as one group dominates, manipulates or subordinates another.

II. CATS Conference Diary

Holding the above basic ecumenical convictions and perspectives, the Congress of the Asian Theologians reflected upon several ‘local and global issues’ with a view to evolving Asian paradigms for doing theology in the 21st Century.

The call issued by the Christian Conference of Asia (CCA), Association for Theological Education in South East Asia (ATESEA), Board of Theological Education of the Senate of Serampore College (BTE-SSC), Programme for Theology and Cultures in Asia (PTCA), the network of the Theological Education and Schools, Christian Institutes and Study Centres in Korea, and several individual theologians found a ready response in about 97 Asian theologians from Hong Kong, Singapore, Thailand, Myanmar, India, Indonesia, Laos, Sri Lanka, Japan, Korea and Australia who met at Somang Academy House, Suwon, Korea from May 25 to June 1,1997. The purpose of the gathering was to seek an Asian theological agenda for the 21st century.

The opening worship was led by the Korean hosts. In the inaugural session, Dr. Feliciano V. Cariño and Dr. Kim Yong Bock spoke of the visions and projections of the Congress. Both accentuated the concern that in discovering new frontiers of mission through the broadening of concerns in Asia and pooling Asian resources for an Asian oikoumene, there is immense possibility for the renewal of human communities in Asia. It is absolutely necessary to evolve a structure of sharing common concerns so as to chart out areas of cooperation at regional and national levels. What is required is to recognize and to become aware of ecumenical transition that has taken place.

In order to cope with the new challenges and to be relevant in areas of need, new mission paradigms have to be evolved in theological agenda. Dr. Cariño maintained that it is time for us to “look for new routes for new networks”. This happens only through harnessing the resources and contributions of a broad spectrum of Asian theologians and churches. It is precisely at this point that the relevance of the fellowship between CCA and FABC becomes poignant.

Dr. Bock was primarily concerned with the question of participation of all having concrete networks to overcome barriers in the community at large. The formation of a community of Asian theologians, he asserted, is possible only through a “network of communications”. Without adequate visibility, “commitment to communication will go dim in history”. As the basic notion of the congress is a conciliar process, smaller gatherings of persons based on issue-oriented processes is a must. Empowerment of Asian theologians through their involvement in Asian theological traditions should happen in a more visible way. This is possible through the setting up of disciplinary and interdisciplinary groups across denominational barriers.

As the representative of FABC, Bishop Deogracias Iñiguez (Philippines) brought greetings in the inaugural session and outlined the need to promote Asian theology which he called ‘God’s working in Asia’. As ecumenism is “sharing, reflecting and planning”, there should be expectancy in the Churches for convergence. The presence of two Roman Catholic theologians in the Continuation Committee of the CATS opens up new vistas for joint action. Each day of the congress began and ended with worship services led by participants from various Asian countries.

The 3 keynote speakers - Dr. David K. Suh (Korea), Dr. Wong Wai-ching (Hong Kong) and Dr. K. C. Abraham (India) on the theme, “Asian Theology in a Changing Asia: Towards an Asian Theological Agenda for the 21st Century,” put the accent on theological perspectives for an Asian theology. The focus was on discovering and promoting the rich diversity and heritage of all Christians and religious traditions of Asia and fostering unity of humankind amidst divisive forces at work in the world, particularly in Asia.

Response to the keynote address was initiated by Dr. Hisako KinUkawa (Japan), Dr. Rienzie Pereira (Sri Lanka) and Dr. Elizabeth Tapia (Philippines) who were primarily concerned with the tension between the universal and local dimensions in theologizing. They maintained that a fresh look at the understanding and practice of ecumenism is required today and that existing structures do not offer a congenial atmosphere for Churches to accomplish their mission creatively as channels of grace and agents of change.

III. Issue-oriented and interdicsiplinary groups

There were 10 issue-oriented and 7 interdisciplinary groups. The participants were given the option to join any group of their preference. The reports submitted by each group were presented in the plenary session with recommendations for future course of action.

A. Issue-oriented groups

The topics discussed by issue-oriented groups are the following:

1) Rich and poor in Asia: theological issues and Christian responsibility in emerging economic relations in Asia.
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, and political community.
8) Peace, violence and conflict in Asia: old and new.
9) Mission, missions and evangelism in the Asian context.
10) Migration, refugees and displaced peoples: challenges to the Christian community in Asia.

In the ‘issue-group’ discussion, the Kingdom perspective was central. The emergence of a new consciousness rooted in love and justice should be the hermeneutical key to all theological reflection. The ecclesial reality in Asia should contribute to the unity of humankind in a decisive way.

B. Interdisciplinary discussions

The topics chosen for interdisciplinary deliberations were mainly academic in nature. They are:

1) Methodologies in doing theology in Asia. In this discussion the emphasis was on Biblical hermeneutics and interpretation of texts.
2) Constructive theology: The group identified urbanization, industrialization, secularization, globalisation, disacralisation of nature, plurality of religions, cultures and ethnicities, polarisation of classes and social groups as emerging features for doing theology in Asia.
3) Ethics, society & practical theology: The group raised several ethical issues concerning market globalisation, and domination and control of information technology. Theologians and ethicists were asked to rise above selfish interests and play an emancipatory role in Asia. The hermenutical perspective for ethicists in Asia should be based on the principle of life. In the effort to affirm life, one should not fall victim to an ideology, but should seek a way to impart the vision of the Church for the future. Issues in genetic engineering, manufacture of weapons, etc. are major concerns. There should an earnest ecumenical effort to uphold basic spiritual values drawing resources from other religious and secular traditions of Asia to meet the challenges of the 21st Century.
4) Women’s Studies: The group strongly recommended that inclusive language should be used in the worship services of the Church as a visible sign of maintaining human dignity and equality in Christian faith. A feminist perspective is to be seriously brought into Asian theology by humbly acknowledging the reality of various forms and degrees of the oppression of women in Asia. To fulfill the task, sound hermenutical methodology is to be evolved by a fusion of different religious traditions and values which would uphold an authentic human community in the name of God.
5) Mission and theology: The group emphasised that Asian people ought to be the central concern for doing theology of mission. The Church has to discern the work of the Holy Spirit in the world history and in the history of the Church. This perspective is required for a firm grasp of Asian realities.

C. Basic perspectives in Asian theology

Having listened and responded to the keynote addresses and other group reports, CATS made an earnest attempt to chart out its basic perspectives in an Asian theology.

1) Old paradigms of theological constructions and old patterns of ministry must be changed in our struggle for a relevant ministry in Asia. Questions and challenges from globalisation, new information, technology, poverty, religious and ethnic revival and conflicts, ecological crisis, womenfl issues and other movements of the marginalised have to be addressed.
2) Emergence of Pentecostal, fundamentalist and evangelical congregations has to be recognised in the context of fulfilling the mission of God to see how barriers can best be removed in the relationships between them and the mainline Churches.
3) There should be an attempt to articulate the meaning of faith in relationship. In the words of Anselm of Canterbury, “faith seeking understanding” is the need of the hour.
4) CATS then made some broad affirmations which would provide direction for CCA and FABC in their future work...

D. Important tasks in theology

Having outlined the above concerns, the CATS identified some important tasks facing Asian theologians which are relevant for joint action through programmes and projects.

IV. In Search of a Mission Paradigm for Asia

Let me begin this search with a poem written by Rev. M. A. Thomas:

What is required today is to make the silver linings shine more brilliantly in the Asian scenario. In our pilgrimage of hope, there should be bold attempts rooted in bold vision seeking ways toward a full communion and partnership in mission, because our common endeavour is to make known ecumenism as a way of being Church in the world. Prof. A. P. Nirmal makes a point when he speaks about the new theological paradigm for Asia. The need of the hour is not oneness but plurality of churches; not holiness but justness of churches; not catholicity but contextuality of Churches, not apostolicity but peoplehood of churches. The new paradigm might create a “heavy and unbearable burden on us The basic question is whether the Churches in Asia want to give a new message to the world as “a living rainbow”.

A. Towards an Asian Ecumenical Theology

I would like to propose the following features of the paradigm.

1) The academic theology should take a communitarian and holistic approach. The bridge between theology and spirituality ought to be reduced.
2) The Asian Churches should show readiness to give up the so-called “imperialistic paradigm of mission”. This would help us to relate gospel more relevantly to the cultures of Asia.
3) The Churches should aim at the creation of a more humane structure at all levels of its engagement.
4) The concept of family rooted in Asian ethos be brought to light at the centre of mission.
5) Revision of liturgies and hymns has become a necessity in the light of new ecumenical vision.
6) God’s passion for justice is to be articulated more realistically in the Asian context as many, particularly tribals, dalits, and aborigines are denied their basic human rights.

B. Signs of hope: Indian Experiments

The agenda listed above deserve the special attention of the CCA and FABC in planning for the 21st Century. For this, structural visibility is required. In the field of theological education, there is a sign of visibility in India. The doors of Dharmaram Vidya Kshetram (DVK) in India are open to theological candidates from other denominations for doing M.Th and doctoral studies. There is sharing of resources between DVK and United Theological College (UTC) in Bangalore. In Kerala, the Federated Faculty for Research in Religion and Culture (FFRC) makes use of the services of the faculty of St. Thomas Apostolic Seminary (STAS), Vadavathoor. The portals of learning at the STAS are open to theological candidates of other Churches.

The Ecumenical Christian Centre (ECC), Bangalore, since its inception in 1963, has had the co-operation and support of Catholic bishops, clergy, laity and theologians in its ministry. The professors of DVK and Kristu Jyoti extend their wholehearted cooperation to the ministry of the Indian School of Ecumenical Theology (ISET). There is Catholic representation in the Council of the ECC.

There is a joint academic doctoral programme between the Ecumenical Christian Centre, Whitefield, and DVK, Bangalore. Cooperation between the two institutions exists in matters relating to the award of scholarships, enrollment and placement of research scholars, the prescribing of courses of study and areas of research according to the norms and statutes of DVK. Scholarship holders are asked to reside at the Ecumenical Christian Centre to enable the candidates to gain, along with their research studies in ecumenical theology at DVK, experiences of living in an ecumenical setting and participating in programmes on campus. As residents at the ECC and researchers at DVK, the candidates need conform to the general lifestyle and discipline of the two institutions and contribute to their objectives.

It is a great thing to remember that the Catholics and the Protestants jointly brought out a new translation of the Bible in Tamil in 1996. The effort is worthy of praise. The observance of Unity Octave week in several regions of India through a joint declaration of the National Council of Churches in India (NCCI) and Catholic Bishops Conference of India (CBCI) is a sign of greater fellowship between the Roman Catholic Church and other Churches in India. The basic question, which we raised at AMCU I in Cheung Chau in March 1996, regarding signs of deeper commitment, ecumenical sensitivity and openness still remains the goal towards global ecumenism in Asia and elsewhere.

The words of Pope John Paul II in his encyclical Ut Unum Sint are worth recalling here:

In the light of the papers presented in the CATS recommendations, I would like to make the following suggestions for the consideration of the Asian Ecumenical Committee.

C. CCA-FABC Cooperation to promote Asian theology

1) Publication of bibliographies of Asian theology and a list of Asian theologians in various disciplines be initiated.
2) Setting up an Asian publishing house for the publication of books on Asian theology.
3) Exchange programmes and dialogues among Asian theological institutions be promoted, with a view to harnessing resources and contributions of a broad spectrum of Asian theologians.
4) A traveling lectureship in Asian theology be established among Asian theological institutions.
5) A paper on a new Asian vision of Mission and Ecumenism be developed for study at various levels, like that published by the WCC in 1982 on “Mission and Evangelism: An Ecumenical Affirmation”.
6) Ecumenical visitation, clergy fellowship, and joint study programmes be encouraged at regional levels.
7) A joint newsletter be published under the auspices of CCA and FABC.
8) Churches’ response to sustainable development and climate change in the region be taken up seriously soliciting the cooperation of governments.
9) Human Rights Institutes in Asia be jointly organised. This is to build on “what unites us
10) Asian Church Solidarity Day be observed, with a view to expressing common responses to social, political and economic issues in Asia, particularly the Churches commitment to those who seek for justice, freedom and identity.
11) Since climate change and other environmental issues are some of the vital concerns of the world today, the CCA and FABC should observe jointly ‘Earth Sunday’ for Asia.