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Cover
story Excerpt from proposed pastoral
Since the Second Vatican Council, our brother bishops in Asia, who
gather regularly as the Federation of Asian Bishops Conferences, have
developed a pastoral approach that emphasizes a threefold dialogue: with other
religions, with cultures and with the poor. Such dialogue can also be explored
for its enriching fruitfulness at all levels of the church in the United
States.
Dialogue with Other Religions. Like other immigrants before
them, those from Asian and Pacific communities want to be companions on the
faith journey with the American people. Essential to an understanding of Asian
and Pacific communities is the dialogue with other religions. This means
recognizing key themes of the spirituality and theology of religions,
especially Buddhism, Confucianism, Islam, Taoism and some indigenous religions.
In beginning the dialogue, as the Holy Father points out, several religious
values exist that are of the highest significance: for example, in Islam, the
centrality of the will of God; in Hinduism, the practice of meditation,
contemplation, renunciation of ones will, and the spirit of nonviolence;
in Buddhism, detachment and compassion; in Confucianism, filial piety and
humanitarianism; in Taoism, simplicity and humility; in other traditional
religions, reverence and respect for patience. Interreligious dialogue at its
deepest level is always a dialogue of salvation, because it seeks to discover,
classify and understand better the signs of the age-long dialogue that God
maintains with humanity. This dialogue will bring about truly inculturated
theology, liturgy and spirituality among Asian- and Pacific-Americans in order
to live and announce the message of Christ.
Dialogue with Cultures. For too long, Catholicism and
Christianity have been seen by Asian and Pacific people as Western.
Despite the Catholic churchs centuries-long presence and many apostolic
endeavors, in many places it is still considered foreign to Asia and the
Pacific Islands and is often associated in peoples minds with the
colonial powers. Pope John Paul II writes:
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. ... [Furthermore,] through inculturation the
church, for her part, becomes a more intelligible sign of what she is, and a
more effective instrument of mission.
But it has a special urgency today
in the multiethnic, multi-religious and multicultural situation of
Asia.
In the United States, inculturation has particular significance
for the Asian and Pacific immigrants who arrived in the 1800s and the early
half of the 20th century, when cultural assimilation was encouraged and the
criterion for acceptance by society and the church. Establishing contact with
the cultural and social life of immigrants will probably remain the most
serious challenge for the church in the matter of inculturation. This challenge
emerges on all levels, especially on the level of parish or neighborhood, where
persons of different cultural backgrounds meet.
The Holy Father points out that it is indeed a mystery why
the Savior of the world, born in Asia, has until now remained largely unknown
to the people of this continent. The Holy Father expresses his hope that
-- as the church became well-established during the first millennium in Europe
and the Western countries, and in the second millennium grew and flourished in
Latin America and Africa -- the third millennium will see the church in Asia
come into its own.
At the same time, the religious practices of some Asian and
Pacific peoples must be formed by authentic biblical and ecclesial theology and
not submerged in a popular religiosity that is in need of a fuller Catholic
catechesis. As a vital dimension in Catholic life, there exists in
Christian communities particular expressions of the search for God and the
religious life which are full of fervor and purity of intention.
This is
a rich yet vulnerable reality in which the faith at its base may be in need of
purification and consolidation. For others, situations of oppression or
of isolation in their homelands have sometimes prevented the dissemination of
the teachings of the Second Vatican Council or of the churchs magisterial
teachings and liturgical practices since the council. The characteristic
loyalty and devotion of Asian and Pacific Catholics make their authentic
formation in Catholic faith and piety all the more essential for their
important role in the future of the church in North America. The duty of
catechesis for inculturation of the faith is to recognize a cultural
dimension in the gospel itself while affirming, on the one hand, that this does
not spring from some human cultural humus, and recognizing, on the
other, that the gospel cannot be isolated from the cultures in which it was
initially inserted and in which it has found expression through the
centuries.
Dialogue with the Poor. This framework for dialogue with
our Asian and Pacific communities comes out of the reality of their homelands.
While the model minority myth persists when referring to
Asian-Americans, their reality includes disadvantaged groups. Among the poorest
Asian and Pacific families are those who came as refugees challenged to compete
in a society very different from the ones they left behind; those who came in
the hulls of ships under irregular immigration situations, often ending up in
sweat shops or being trafficked into illegal activities, and living under
deplorable conditions; and those who work in jobs that take them away from
their families and residences, such as seafarers, migrants and circus workers.
Many are exploited, with their human rights violated. But John Paul IIs
words offer the hope that Hers [the churchs] is always the
evangelical cry in defense of the worlds poor, those who are threatened
and despised and whose human rights are violated.
National Catholic Reporter, November 9,
2001
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