"Missionary activity specifically directed 'to the nations' (ad gentes) appears to be waning." This was the assessment authoritatively made by the Supreme Pontiff, John Paul II, in the introduction to his missionary encyclical Redemptoris Missio (RM). In that same context, he also stated that "this tendency is certainly not in line with the directives of the Council and of subsequent statements of the Magisterium." Expressing his concern, he stated further that "difficulties both internal and external have weakened the Church's missionary thrust towards non-Christians, a fact which must arouse concern among all who believe in Christ. For in the Church's history, missionary drive has always been a sign of vitality, just as its lessening is a sign of a crisis of faith" (RM 2). He concluded the introduction on a positive and appealing note that "God is opening before the Church the horizons of humanity more fully prepared for the sowing of the Gospel. I sense that the moment has come to commit all of the Church's energies to a new evangelization and to the mission ad gentes. No believer in Christ, no institution of the Church can avoid this supreme duty: to proclaim Christ to all peoples" (RM 3).
  As a timely response to the above concern and appeal, and in the wake of the recently concluded Special Assembly for Asia of the Synod of Bishops in Rome (April 19 - May 4, 1998), which discussed the theme: "Jesus Christ the Savior and His Message of Love and Service in Asia: That They May Have Life and Have It Abundantly" (Jn 10:10), the Seventh FABC Plenary Assembly has chosen the theme: "A Renewed Church in Asia in a Mission of Love and Service." Our discussion calls special attention to the Synodal document, the Apostolic Exhortation Ecclesia in Asia, promulgated by the Holy Father on 6 November, 1999, in New Delhi. The Synodal document was not yet released at the time of this writing.
  Within this framework, it would appear extremely appropriate, and indeed necessary, that the bishops of Asia take serious appropriate steps to "commit all of the Church's energies to a new evangelization and to the mission ad gentes in Asia," because Asia is the most densely populated continent, where all the major religions reside, and where Catholicism is just a minority religion with only 2.4% Catholics.
  This Paper does not pretend to be a sort of treatise. It is presented as a help and guide to the discussion on this important issue, hoping that it will contribute to a deeper reflection and concrete action plan. It is divided into two parts.
  We shall presume that the reader is well-versed in the main lines of Mission Theology in general, and with the special focus of mission ad gentes. We shall cite extensively the Vatican II Decree on the Church's Missionary Activity, Ad Gentes (AG), the missionary encyclicals Evangelii Nuntiandi (EN) of Paul VI, and Redemptoris Missio (RM) of John Paul II, and the recent instruction, Cooperatio Missionalis (CM) of the Congregation for the Evangelization of Peoples. We shall deal with the theme: The Local Churches in Asia in Mission ad Gentes. Here we shall use the FABC documents.
 
 

I. An Overview of the Asian Reality

  Asia is an immense and extremely complex continent, holding nearly two-thirds of the world's population. Today's Asia is characterized by rapid social change, overwhelming poverty, cultural and religious pluralism. Thus, it is extremely difficult to make accurate observations which are applicable everywhere.

  The Social - Political Situation

  Asia is undergoing dynamic economic development. Japan, Taiwan, Korea, Thailand, Hong Kong, and Singapore represent new economic centers. There is great technological change. Yet most people are still struggling for survival. There is no substantial improvement for the majority of them.
  Local economies are caught up in a global economy, which exercises excessive and aggressive trade exchanges, sucking out much of Asia's assets. There is much dependence, exploitation of cheap labor, destruction of resources and environment, unfair prices in trade, also illiteracy, problems connected with migrant labor, exploitation of women, child labor, landlessness, problems of peasant farmers, poor working conditions, inadequate salaries, unemployment and underemployment. All these lead to mass poverty.
  This situation is further aggravated by authoritarian and oppressive political regimes. Many Asian countries are governed by dictatorial, military or theocratic regimes, marked by a denial of human and civil rights, political murder, the curtailing of freedom of expression and of the press. There is an underground world of vice, drugs and arms trade. Democracy in many countries is only nominal. In this situation modernization is bringing about increasing socio-cultural dislocation.
  Such a complex situation makes it very difficult to live the values of the Kingdom. However, there are signs of hope in a growing awareness about, and concern for, social questions. There is a commitment to remove illiteracy, improve health care, and prepare people for self-reliance. With the FABC's Fifth Plenary Assembly we acknowledge the "the number, complexity and tenacity of (Asia's) problems could cause a paralyzing discouragement. But seen with the eyes of faith, these difficulties ... are so many challenges to mission" (3.0).

  The Cultural-Religious Situation

  The religious situation in Asia largely reflects the social situation, as described above, because of a strong interrelation in Asia between religion and culture. Ethnic and communal conflicts are frequently mixed up with religious fanaticism. Asia tends to identify nationality, religion and culture. Hence, politicians easily manipulate religious, ethnic and regional differences.
  Religion as faith experience belongs to the private or personal sphere, while religion as social institution belongs to the public or civic sphere. For that reason religion as a social institution also reflects the oppressive structures of socio-cultural life. However, religion as faith experience is often largely concerned with "asking for help," thus reflecting the position of the poor in society. Among mobile classes in society new religious movements have arisen, as well as indifference to formal religious observance.
  While there are some remarkable exceptions, on the whole in the public sphere world religions in Asia seem to be almost impenetrable to each other. The Christian Churches have met with some success among cosmic religions, tribal peoples, the socially marginalized and minority groups. Such Churches are often strongly influenced by cosmic religiosity and closed in upon them. This is a real challenge to the Christian mission.
  In this situation we also recognize signs of hope. There is a greater openness to Asian philosophies, cultures and spirituality. Some are engaged in interfaith prayer and meditation, and are cooperative in the struggle for peace, justice and the integrity of creation.

II. The "Regnocentric" Approach of FABC to Mission in Asia

  As we said earlier, Jesus identified his mission as preaching the Good News about the Kingdom of God (cf. Lk 4:43). That was his main preoccupation, and he taught his disciples to be concerned above everything else with the Kingdom of God (Mt 6:33), and to pray for the coming of God's Kingdom (Mt 6:10; LK 11:2).
  The establishment of this Reign of God is the work of the Spirit. Jesus himself was anointed by the Spirit to bring the Good News to the poor (Lk 4:18). No doubt, the Spirit works in a very special manner in the Church. Yet, the work of the Spirit cannot be restricted to revelation in the Old and New Testaments, or confined to the Church. Beyond this, but not separated from it, is the universal mission of the Spirit, which consists in preparing for and developing the "seeds of the Word" among all peoples, guiding the Church to recognize them, promote and receive them in dialogue (cf. RM, 29). The presence and activity of the Spirit who guides with admirable providence the course of time and renews the face of the earth (cf. GS, 26) touch not only individuals but also peoples, cultures and their religions.
  Therefore, it was but natural that, in the context of the rich plurireligious and pluricultural traditions of Asia, within FABC there should be developed a Kingdom-oriented theology of mission. For missionary activity is working with the Spirit to bring to maturation the "seeds of the Word," mindful that the command the Church received from Christ is for the salvation of all peoples (cf. Acts 4:12).
  Though, surprisingly absent in the first FABC Plenary Assembly held in Taipei in 1974, the "regnocentric" perspective entered into the thinking of subsequent documents of FABC, especially through the statements of the Bishops' Institutes. These were organized over the years by the various Offices of the FABC: the Bishops' Institutes for Missionary Animation (BIMA), for Interreligious Affairs (BIRA), and for Social Action (BISA).
  In fact, the perspective of God's Kingdom first appears in the conclusions of BISA III (1975). It speaks of the involvement of the local Church in "building God's Kingdom on earth" by fostering Gospel values (n. 8), together with adherents of other religious faiths and people of good-will (n. 6). BISA VI in 1983 hoped that, by becoming "the Church of the poor," the Church in Asia may be "a sign and sacrament of the Kingdom of God" (n. 19).
  The BIRA meetings provided an opportunity to develop further the theme of the Kingdom of God, present and at work among people of other faiths. Thus, BIRA III (1982) speaks of dialogue as a "crucial challenge to the Churches in Asia in their growing commitment to the building of the Kingdom" (conclusion). Of particular importance are the statements of the BIRA IV series. Thus, BIRA IV/1 (1984) remarks that "the relationship of the Church to the Kingdom" is in need of clarification (n. 9); and "the Spirit's action, his presence and ministry can - and must - be discerned both in other religions, and even in secular movements that may be shaped and leading to the Kingdom of God" (n. 10). The clarifications are provided in the final statement of BIRA IV/2 (1985):

III. The Threefold Dialogue as Mode of Evangelization

  As we have seen in our exposition of the "Mission in general," the aim of Mission is Proclamation of the Word. And the Word that is sown results in the conversion of the cooperating hearer, as and when God wants it.
  How do we proclaim Jesus in Asia? The "regnocentric" approach to mission has made clear two points:

• The Spirit has sown the "seeds of the Word" in the rich cultures and religious traditions of our people, as well as in the pluralistic sociopolitical situations which condition the struggles of the poor people of our countries.
• The thrust of the missionary activity is to discover these "seeds of the Word," and to bring them to light trying to make them flower into maturity, using the same method of Jesus, so as to be able to explicitly proclaim the unknown and hidden Christ present in these seeds.

• Inculturation, which renders the local Church truly present within the life of our people.
• Dialogue with the great Asian religions, which brings them into contact with the Gospel, so that the seed of the Word in them may come to full flower.
• Service of the poor, uniting with them in their struggle for a more human world (n. 20).

   2. Dialogue with Religions and Religious Traditions

Why should the local Church engage in dialogue with the great religious traditions of Asia? The FABC I answers:

    3. Dialogue with the Poor

  The people of Asia are rich in Spirit, but often poor in material things. Social, economic and political injustice is built into the structures under which they live. Therefore, FABC I argued that: "Dialogue with the poor means a real experience of poverty and the oppressive socioeconomic and political structures under which they live." Such a dialogue takes shape in a dialogue of life. "It demands working, not for them merely (in a paternalistic sense), but with them, to learn from them, their needs and aspirations, as they are unable to identify and articulate these, and to strive for their fulfillment, by transforming those structures and situations which keep them in that deprivation and powerlessness." Such a dialogue leads to a genuine commitment and effort to bring about social justice in our societies, by an operative and organized "action and reflection in faith," sometimes known as "conscientization," which enables the poor to acquire effective responsibility and participation in the decisions which determine their lives, and thus to free themselves (cf. nn. 19-24).
  In his inaugural speech on the coming of the Kingdom of God and its realization in him, Jesus announced Good News to the poor (cf. Lk 4:18). Hence, BIMA III advocated that to be true to her Master, the Church must make every effort "to listen to the poor and marginalized, to discover their cultural values and expressions, and to stand together with them by supporting their just causes, in order to be truly a healing sign of God's love for them." It added that "in the light of the urbanization and industrialization which are sweeping East and Southeast Asia, the Church today must give special attention to the plight of the urban workers, who are often uprooted from their traditional cultures and involved in a difficult struggle for life" (n. 4).
  FABC V (1990) brought the ecumenical and plurireligious dimension in the efforts to work together for the poor. It insisted that our minority status should not deter us from patiently working out in collaboration with Christians of other Churches and peoples of other religions and persuasions the steps needed to liberate our people from the bondage of sin and its societal manifestations, and to inscribe the values of the Kingdom in the Asian society (cf. nn. 4.1-4.6).

IV. Ambiguity in the Relationship between Dialogue and Proclamation in FABC Statements

  The Church in Asia has accepted the triple dialogue with cultures, religions and the poor as the mode of evangelization in Asia. But there seems to be a need to clarify what exactly is meant by the "mode of evangelization," and that the stress laid on the local Church's threefold dialogue, as constituting the missionary thrust of the Church in Asia, in no way underestimates the importance of the proclamation.
  The statements on the need of the threefold dialogue are found mainly in the BIRA and BIMA meeting, besides the plenary assemblies. These statements have made efforts to show the vital importance of the threefold dialogue for evangelization, and their relationship with proclamation. However, it appears that some of the statements are rather confusing. They give the impression that interreligious dialogue is a substitute for proclamation, or another aspect of evangelizations. Thus:
  a. BIRA III (1982) affirms that "dialogue and proclamation are complementary. Sincere and authentic dialogue does not have for its objective the conversion of the other," but "promotes mutual understanding and enrichment" (nn 4-5). The meeting concludes that "dialogue is a crucial challenge to the Churches in Asia in their growing commitment to the building of the Kingdom" (Conclusion).
  This statement raises three questions:
  i. If sincere and authentic dialogue does not have for its objective "the conversion of the other," then what is the dialogue for? Certainly, dialogue is expected to promote mutual understanding and enrichment in their search of truth. This understanding and enrichment itself should result in some kind of conversion (shedding of prejudices and misconceptions, leading to appreciation of the other) of both partners. Like St. Augustine, who dialogued with various philosophical and religious traditions of his time in his honest search for truth, and finally converted to Catholicism, the interreligious dialogue, if it is sincere and authentic, should have as its objective, conversion to the truth. This openness to the truth is essential to any honest and fruitful dialogue.
  ii. Does honest dialogue, respect for others including their beliefs, and renouncing the position of superiority, take away the right to share one's belief in Jesus Christ as the only Savior of mankind, and the right of the partner in dialogue to hear the message of salvation? Aren't they coming together precisely to share and discuss their honest beliefs, their value systems, and worldviews based on these beliefs, which each considers to be true, and to hold on to them as each one's truth? It is well said in the statement: "conversion depends solely on God's internal call and the person's free decision." Therefore, conversion should not be forced on any one. This does not mean, however, that the door to conversion should be closed.
  iii. Is interreligious dialogue by definition expected to go on indefinitely? I submit that dialogue by its very nature is time-bound, though in this case, because of its complexity, it may take a long time. The purpose of a sincere and authentic dialogue is to clarify the issues at hand, and to reconcile divergent opinions based on misunderstandings, misconceptions, etc. Once these are clarified, reconciliation should take place, and that is conversion. What is most required is the openness from both sides, mindful that conversion is a gift of God.
  b. The FABC - CCA Joint Consultation, which took the place of BIRA IV/6 (1987), stated that "dialogue and mission have their own integrity and freedom. They are distinct, but not unrelated. Dialogue is not a tool or instrument for mission and evangelization, but it does influence the way the Church perceives and practices mission in a pluralistic world" (n. 5).
  True, dialogue and mission have their own integrity and freedom in so far as its own norms and principles guide each. It is also true, in our context that they are distinct, but not unrelated, that is to say, that in the context of finding of truth they are related. That precisely should be the meaning of what in FABC's parlance is being said to be a "mode" of proclamation - a way leading to proclamation, or a situation where the redemptive action of God and the way the redemption is made would become manifest. To that extent, dialogue is a tool or instrument of mission and evangelization. This is probably the reason why BIRA IV/7 (1988) in the following year explained the autonomy of dialogue and its relation to proclamation, stating that "dialogue must be open to proclamation," but added, "though one does not enter into interreligious dialogue to prepare the way for proclamation" (n. 13).
  c. However, BIRA IV/ 11 (1988) that same year made another statement of dubious nature. It said: to be promoters of "harmony," Christians and others must see the "complementarity which exists between peoples, cultures, faiths, ideologies, worldviews, etc." and "cultivate an all-embracing and complementary way of thinking ...," characteristic of Asian traditions which consider the various dimensions of reality not as contradictory, but as complementary (yin-yang)" (n. 20). This statement questions seriously the faith we profess. It would amount to denying that Jesus Christ is the only Savior of mankind, and to conclude that all religions, all faiths are equally good. Needless to say, there is some complementarity in the sense that there are the "seeds of the Word" in the various faiths, cultures, ideologies and worldviews; and they may help understand better the mystery of redemption, and even enrich the Christian perception of the mystery, but they cannot be equally good, or equally imperfect, and placed on the same level.
  d. BIRA IV/12 (1991), the last of the series, called Asian Churches to "a new way of being Church" - Churches of dialogue (n. 48). "In this model of Church, dialogue, liberation, inculturation and proclamation are but different aspects of the one reality" (n. 51). Note that proclamation is put together with dialogue, inculturation and liberation, which are said to be different aspects of the one reality! This too betrays a confused mind on the relationship of dialogue with proclamation.
  However, the BIMA meetings, after some sort of hesitation in the first three meetings, reaffirmed in unequivocal terms the primacy of proclamation among the various aspects of the Church's evangelizing mission in the last meeting of the series, which took the shape of an All-Asia Conference on Evangelization in 1998. The all-important text states:

V. Renewed Effort of Local Churches in Mission ad Gentes in Asia

  The success of any enterprise depends on the manageability of the objectives we set for ourselves, and on the clarity of perception of these objectives in our minds. It also depends on the availability of adequate means, and on the confidence we have on our own ability to achieve the objectives through the means at hand. The success of the evangelizing mission, too, will depend very much on the nature of the stand taken by the leaders of the Church, both regarding proclamation and the triple dialogue. It will also depend on their understanding of the dynamics of this dialogue, and the interpretation of the movements of the Spirit, to be able to proclaim as and when the Spirit prompts us to do so. Therefore, it is imperative that the hierarchies in Asia take a clear and convincing stand in favor of the primacy of proclamation, and clarify the relationship of dialogue with it. By such a stand the Church will try to be in a continuous, humble and loving dialogue with the living traditions, the cultures, the religions and religious traditions, and with all the life-realities of the people, especially its "poor masses." The Church will try to make the message and life of Christ truly incarnate in the minds and lives of our peoples, and strive to build up a truly local Church in each place. Thus, to respond wholeheartedly to the appeal of the Holy Father "to commit all of the Church's energies to a new evangelization and to mission ad gentes" (RM, 3).
  However, while in dialogue with the cultures, religions and the poor, we shall always be on the lookout for an opportunity to share our experience of Jesus Christ and his Good News. And to proclaim our belief that Jesus Christ is the only Savior of mankind, and the Church is the sacrament of that salvation. All know that this is our position. The interlocutors may even eye the fact that we hesitate to express it with suspicion. And perhaps, on account of this, they do not take us seriously, much to the detriment of the dialogue and evangelization we wish to promote.

  1. The Local Church and Mission ad Gentes

  The local Church, living and acting in communion with the universal Church, is the acting subject of mission. That, I suppose, was the reason why FABC I had placed the primary focus of the task of evangelization in the building-up of a truly local Church (cf. n. 9). And FABC V insisted that "it is the local Churches and communities which can discern and work out ... the way the Gospel is best proclaimed, the Church set up, the values of God's Kingdom realized in their own place and time. In fact, it is by responding to and serving the needs of the peoples of Asia that the different Christian communities become truly local churches" (n. 3.3.1).

     a) The Whole Church Community

  The local Church is the whole Christian community of a given socio-cultural milieu, the People of God - laity, Religious and clergy. Concretely, it is the particular Church (cf. AG n. 19), or the diocese with all its parishes, the Basic Christian Communities and other associations and groups. It is all of these that are the acting subject of mission. Hence, it is the entire Church community that, conscious of Christ's mandate and grateful for the gift of faith and salvation received, must joyfully take every step to proclaim the Good News of salvation; convinced that Christ alone is for every man and woman "the Way, the Truth and the Life" (Jn 14:6); and that "it is in him and in his Good News that our peoples will finally find the full meaning we all seek, the liberation we strive after, the brotherhood and peace which is the desire of all our hearts."

     b) Must Become Communicators of the Good News

  At this point I wish to resonate again the appeal of John Paul ll: "God is opening before the Church the horizons of a humanity more fully prepared for the sowing of the Gospel. I sense that the moment has come to commit all of the Church's energies to a new evangelization and to the mission ad gentes. No believer in Christ, no institution of the Church can avoid this supreme duty: to proclaim Christ to all peoples" (RM, 3).
  In spite of all our efforts, at the end of the 2nd millennium, we are still in the beginning of our mission (cf. RM, 1). The local Churches, therefore, should embark on new and bold initiatives to make the proclamation of Jesus and the Gospel more effective and extensive. The recently concluded consultation on "Evangelization and Social Communication" (July 1999), jointly sponsored by the FABC Offices of Evangelization and Social Communication, has made these recommendations in order to ensure effectiveness in evangelization in Asia. The Church should make use of the secular media by submitting articles for publication and providing programs for broadcast. Be available for interviews and offer timely and accurate information when required. Actively oppose negative portrayal of and public attacks on Catholic and other religious groups. Have our "success stories " publicized to inspire others to a life of faith. Use movies, TV shows, songs and other media in religion courses, formation seminars and homilies. Ensure that Christian communities are mission-oriented in using social communications, and avoid privatization of faith. Provide a communication environment, which is attractive to young people, such as media events, performances, special liturgies, pilgrimages, camps and others. Join with other religious groups, NGOs and professionals in conducting media campaigns, which address national and social needs. Produce programs aimed at perceived needs of the audience, with a subtext of human values. Church communication centers should network among themselves and other people and NGOs to inspire and assist each other. Make our facilities available to media people committed to human values; help bishops, priests, religious and seminarians to acquire a thorough understanding of the working of social communication on different levels, from homiletics to the use of modern technologies for evangelization. This requires regular training courses in information programs.
  Therefore, this is an opportunity to take a clear and convincing stand in favor of primacy of proclamation and to rediscover the true meaning of the FABC's threefold dialogue. Also to reformulate the mission strategy, in tune with the prompting of the Spirit of Jesus who has promised his assistance to the end of the age (cf. Mt. 28:20).

  2. Reevangelization and Holiness of Life Essential to Mission ad Gentes

  It is said: "the witness of Christian life is the first and irreplaceable form of mission." The first form of witness is "the very life of the missionary, of the Christian family, and of the ecclesial community, which reveal a new way of living" (cf. RM, 42).

     a) Not Only the "Nominal" Catholics Must Be Reevangelized

  We know that there are sometimes entire groups of the baptized that have lost a living sense of the faith. They consider themselves Christians, and others too know them to be Christians, but there is nothing or very little of the Christian in their lives. There are also others who no longer consider themselves members of the Church, and live a life far removed from Christ and his Gospel. As long as they remain in this condition, they give active counter-witness to Christ and the Gospel, which affect the very credibility of the Church. In this sense, reevangelization is an integral part of the mission, and has to be pursued with equal vigor, especially in places where such groups are in the midst of non-Christians, as is the case in pockets of Asian countries, where Christians are a majority or a sizable minority.
  The Final Statement of FABC V reflected on the theme: "Journeying Together toward the Third Millennium." It has very important sections on the Evangelizing Mission, on the Mode of Mission, on the Role of the Lay Faithful, on the Face of the Church, on Living in the Spirit. Also, it has others on Pastoral Responses, on a New Way of Being Church in the 1990s, and on Spirituality for Our Times. It would be of great help to move forward, if we could gather some data on what has been done so far by way of implementation and actualization of what is contained in that statement.
  Thus, the section on the "Face of the Church in Asia" rightly insists that, more than deeds, mission involves the very being of the Church. And asks: "What should the Church be in and to this changing Asian world, marked by so much diversity, poverty, suffering and injustice, and with so many movements for social transformation?" It responds by listing a number of traits of the new face of the Church. Its characteristics are: a communion of communities, a participatory Church that faithfully and lovingly witnesses to the Risen Lord Jesus, and reaches out to people of other faiths and persuasions in a dialogue of life towards the integral liberation of all. It acts as a leaven of transformation in this world, and as a prophetic sign daring to point beyond this world to the ineffable Kingdom that is yet fully to come (cf. nn, 3.1-8.1.4).

     b) But also the Church as Institution and the Church's Institutions

  We are inclined to identify easily the so-called "nominal" Catholics, individually or as a group, being counter-witnesses of Christ and of the Gospel. What is not easily recognized is that the entire local Church as a social institution, and the institutions of the Church, can also be a counter-witness.
  In this context, the CTC (1991) has a strong message for reflection. It says:

  3. Dialogue and Mission ad Gentes

  Much is said, and much seems to be taken for granted, in the name of the threefold dialogue with cultures, the religions and the poor. The time has come that the bishops should take a deep look into the concrete realization of this dialogue in view of mission ad gentes over the past 25 years, ever since it became the thematic background of both the pastoral and missionary activity of the local Churches in Asia. The following statement from the OTC may be a prophetic call to take both proclamation as well as the threefold dialogue seriously, if we are to "commit all of the Church's energies to ... mission ad gentes" in response to the appeal of the Holy Father:

     a) Dialogue with Cultures

  Dialogue with cultures concretely means inculturation. Given the fact that even within a country there are many cultures, a question rightfully being raised is: "dialogue in whose cultures"? John Paul II gave a good catechesis on inculturation in his homily during the Mass on February 4, 1986, at the Brigade Police Grounds, Calcutta:

• Inculturation. The Church simply has to penetrate the cultures of the people by identifying itself with them, understanding their values and beliefs, and responding to their struggles and aspirations. It has to incarnate the Gospel message of love into the thought patterns and affective climate of the communities. The Church must truly enter the minds and hearts of the communities, their worldviews and customs, their pains and hardships, their dreams and hopes.
• The Proclamation of the Gospel Message. The Gospel is proclaimed to "all who freely wish to listen and respond." It is proclaimed, not imposed. The message of salvation is an invitation, not coercion. And those who freely wish to listen and to respond have a right to the Gospel. Hence, the explicit proclamation has to be made.
• The "Dialogue of Salvation" proper. This is where the interaction between the Gospel and culture, the Church and the communities, takes full effect. The Gospel is made flesh among the people, and the Church can be considered theirs, one with them. The laity's role is most crucial in the dialogue of salvation. It is they who can enflesh the message of salvation in the context of family life and work situation, in the socio-economic and political fields of community life, in the challenges offered by modernization and technology.

  a. Harmony constitutes in a certain sense "the intellectual and affective, religious and artistic, personal and societal soul of both persons and institutions in Asia. Hence, the imperative of a study in depth of the theology of harmony in the Asian context leading to interreligious dialogue".
  b. The Church is a "sign" and sacrament (LG, 1). It is important "to have an objective view of how the Church is viewed by different groups both within and outside the Church in Asia, and to evaluate how effectively the Church fulfills, or does not fulfill, the aspirations and needs of the peoples of Asia, particularly the youth ..." (nn. 12-14).
  The CTC dreamt of "an Asian Church which feels at home in her own culture: well educated and ensouled in the cultural traditions of their country. By culture is meant the emergent cultures of Asia, a combination of many diverse elements of modern civilization, yet still rooted in local traditions of their country..." (n. 20).
  My own observation about one area of inculturation, which is of the liturgical life of the Church, is that we are yet to identify ourselves with our people in their customs and ways of living in the society. And perhaps we have invested most of our energies in this, without much concern for other areas for inculturation. Inculturation cannot be imposed, and especially cannot be forced, through liturgy, as it is done in some places. Liturgy must be celebration of life, giving spontaneous expression to joy and sorrow of the events of life, not the other way around.
  This is the time for us to take stock of how much the Gospel has penetrated and is made flesh among the people of our respective countries and within the local Churches. Of how much the message of salvation is enfleshed in the context of family life and work situation, in the socio-economic and political fields of our community life, and in the challenges offered by modernization and technology; and how much the message of salvation is actually proclaimed through inculturation. Then, we try to answer the question: Where do we go from here?

     b) Dialogue with Religions and Religious Traditions

  When we speak of interreligious dialogue, our mind goes to the prayer meetings organized to foster friendly relations and better understanding among the different religious communities. Such prayer meetings are held occasionally, and attended to by a relatively small number of people. BIRA I has classified in three categories the various kinds of dialogue: dialogue to promote mutual understanding and harmony; dialogue of life where people join together to promote whatever leads to unity, love, truth, justice and peace; and dialogue of prayer and religious experience sharing the riches of our spiritual heritages (cf. nn. 15-17).

        i. Dialogue of Life

  The above meetings do provide some opening for proclamation. However, there are countless encounters at the parish community level among friends, families or just neighbors or co-workers, professional groups, as also members of religious associations, especially those who visit the sick and the dying, and those struck by sudden calamities. These people very often share their religious experiences, invite each other to pray, or simply offer to pray the God they believe in, and also take part in each other's festivities. Catholics, in such circumstances have ample opportunities to proclaim their faith in Jesus Christ, and many do use these opportunities to do so in a non-threatening manner, and, in fact, in a welcomed manner in cases of sickness, death and times of great anxieties. This is how Naaman was converted to the God of Israel through the instrumentality of the Israelite girl, a servant of Naaman's wife (2 Kgs. 5:3,15,17). As a parish priest in Goa (India), I have used on such occasions my pastoral visitation of parish families, even for explicit proclamation. So have the parish associations, like the Legion of Mary and the Charismatic Prayer Groups. Dialogue in such cases, taking the form of sharing or spontaneous prayer appropriate for the occasion, at the end of the visit, is certainly a mode of proclamation, and very often makes way for explicit proclamation. Therefore, to shy away or to stop short of proclaiming (there is no question of imposing our view or faith at all) is indeed anti-evangelization, and such an attitude amounts to denying the right to hear the message of salvation to well-disposed persons.
  As BIRA IV/12 has rightly pointed out, the prime agent of this new mission in dialogue is the local community. Within the Church this means especially the parish, the family, institutions like the schools and health care centers, and even commercial bodies, where people experience a strong sense of belonging. Basic Christian Communities, especially, have a vast apostolic potential. They can play a creative role in interreligious dialogue. They can enter into partnership with groups and organizations belonging to the people of other religions. Also, people are brought together in dramatic ways when calamities like flood and epidemic, and even fratricidal violence and war, afflict a society. This rushing together to heal wounds, to restore broken peace and concord, to repair violated justice and honor, can lead to the formation of voluntary groups that can serve as basic units for the monitoring of trends and events. The common celebration of the happy events of the locality, or of a particular group, or indeed of the nation, also can give new life to the multireligious community. Friendships are struck, and cordiality is established across the boundaries of race and religion. New strengths and new possibilities are discovered. As people share the treasures of faith traditions, and as they give scope to the hidden processes of interaction and assimilation proper to kinship, a fabric of affinity can be woven. Then a new mode of being human and of being a believer comes into being (cf. nn. 15-20).
  The new task before the Church that can lead to proclamation is that of being a reconciling community in the midst of tension within different communities or ethnic groups that make up the Asian countries, as hoped for by BIRA IV/1 2 (n. 10.3).

        ii. Formal Dialogue

  In his address to the Catholic bishops of India at New Delhi during his pastoral visit in 1986, John Paul II reminded them of what we may call the requirements for a formal dialogue:

        iii. Overcoming the Shortcomings of Dialogue

  In their evaluation of the BIRA V series, the participants of BIRA V/5 (1996) reported the recurrent criticism of dialogue efforts. Dialogue involves too small a number of participants to be able to bring about any serious change in society in terms of attitudes towards other religions. Adequate follow-up is often lacking, and dialogue efforts tend to be limited to scholars and religious leaders. Thus, the concerns of ordinary believers are often not expressed. They offered the following suggestions:
  A better use of communication media, such as press releases and press conferences, and jointly produced interreligious radio and television programs and videos. A better follow-up through the establishment of interreligious committees, both Asia-wide and in each nation, through circular letters or a newsletter, and through the production of materials on interreligious dialogue for school children. Where effective local dialogue networks are not yet functioning, the establishment of such remains a priority. The grassroots can be reached through participation in feasts and religious celebrations, interreligious pilgrimage tours, exposure of students to places of worship of others, and through non-formal means of education to foster esteem for other believers.
  Involvement of underrepresented groups in dialogue requires bold initiatives: national and international youth seminars, interchanges among university students and among those in religious studies; support for women to meet and share concerns across religious boundaries; inclusion of indigenous peoples in interreligious encounters. For young people it is important to prepare action-oriented interreligious youth events and camps that bring youths together with companions of their own age (cf. nn. 13-15).

     c) Dialogue with the Poor

  Asia is the most populous continent in the world, the majority of whose population is both poor and young. Asia is also the continent which has made unique contributions to the philosophy of man by articulating his spiritual dimensions; man is not just gifted with intellect and will, but also a pilgrim of faith and the Absolute. What is more striking is that the Asian spiritual vision of man reflects the Gospel teaching on man. It reechoes the Christian view of man as created in the image of God, elevated through the mystery of Incarnation, brought into greater union with God, and destined for eternal life. Both the Asian and the Gospel visions of man regard as incomplete any philosophy that reduces human life to the physical and material; together they exult the transcendent value of his dignity, a dignity that is not imposed from outside but dwelling from within.

        i. Spiritual Vision of Man: Criterion for Interreligious Dialogue in Favor of Man

  Therefore, in the Asian context, man must be the criterion of all social activities. Thus, the basis for interreligious dialogue and ecumenical collaboration rests on the spiritual vision of man; science and technology must form an alliance with conscience to serve the cause of humanity; the violation of basic human rights and the escalation of the refugee problems must be checked, to defend and promote human dignity; and violence and struggles must not be used to promote the development of man. As John Paul II puts it: "Man is the Way of the Church."[23]
  This is why John Paul II, speaking to the representatives of religious, cultural, social, economic and political life of India, during his visit to India in 1986 said:

        ii. Also Criterion for the Mission and Ministry of the Local Churches

  Man is also the criterion for the mission and ministry of the local Churches. The local Churches must become deeply sensitive to anything that debases the person. It entails solidarity with the poor and the suffering, and with all victims of dehumanization. It calls for a stronger commitment to promote all activities that correspond to man's true dignity and destiny.
  The local Church's involvement is directly in line with its mission of evangelization process, the full salvation of man, of the whole man on a pilgrim journey in this world. This mystery of Christ's redemptive presence has already been present and operative within the Asian experiences. The Spirit has been active in the people's history and struggles - the same Spirit that has made every individual and all people children of a common Father, through Christ's death and Resurrection.

        iii. Which Demands Preferential Option for the Poor

  As the International Congress on Mission, (Manila 1979) rightly puts it, at this stage of Asian history:

  Again and again in the various documents we find that there is a realization that the Church must give up the colonial garb and return to the spirit of the primitive Church, which under the inspiration of the Pentecost, invented and reinvested her "way of being Church" in each of the new situations she encountered. The prophetic role of the local Churches in Asia urges them to act also as catalysts in facilitating dialogue between different sociopolitical forces, religions and cultures, so that they work together in building up a better society based on the values of the Kingdom. To respond to the sociopolitical situation prevailing in Asia, as described in the beginning of this Part, the Office of Theological Concerns proposed that the local Churches of Asia be more in line with the primitive Church and recreate themselves, growing anew from local turf. Make a living option for the poor, aligning themselves with the lower classes and the marginalized. Depend no longer upon their institutions, wherever they are hindering their prophetic role, but take a stand in defense of the poor, even at the risk of losing these institutions. Flexible service structures would free the Church from the chains of money and power, and give her the experience of evangelical freedom of a self-reliant Church with a simple lifestyle. Institutions, such as schools, hospitals, clinics, orphanages and old folk's homes, were established out of the spirit of charity. Now they often survive as competitive businesses. A decision needs to be made as to which institutions may be kept and which not. Those that are kept should be easily accessible to people in general. They should be open for the celebration of local festivals and public gatherings, and as centers of service to the communities.
  The Church as a pilgrim in history, belongs to the order of signs, and, as such, needs to be conformed to Jesus and his Reign, lest the quality of her witness be impaired and her signifying power obscured. The preferential option for the poor, which the Asian context demands from all local Churches, is in deep harmony with the nature of the Church herself as the sacrament of Jesus Christ, who for us became poor and made himself a servant. In order to be an effective sign and bear a convincing witness, the pilgrim Church, not only in her members but, in so far as she is an institution of men on earth, is constantly in need of renewal and reform (cf. nn. 17-34).
  Today, there is much talk about our schools. Many of them have become symbols of erudition, not rarely out of reach of the poor; and the value education (and Catholic education in places where Catholic presence is strong) is being more and more neglected. In many countries people holding public offices, especially in politics, are educated in our Catholic school. However, it is noticed that political corruption and exploitation of the poor and marginalized by them is on the increase. One wonders what kind of education they received; and what kind of witness they are giving. Today there are allegations that some of them have commercialized education. What a counter-witness!

  4. Missionary Co-operation and Mission ad Gentes

  John Paul II begins his missionary encyclical Redemptoris Missio by stating that the mission of Christ the Redeemer, entrusted to the Church, is still very far from completion, that an overall view of the human race shows that this mission is still only beginning, and that we must commit ourselves wholeheartedly to its service. The statistical data prove the Holy Father absolutely right. He wrote the encyclical, convinced of the urgency of missionary activity as a result of his direct contact with peoples from all over the world who do not know Christ (cf. RM, 1), and "to invite the Church to renew her missionary commitment" (cf. RM, 2).
  In order to stimulate this commitment, the Pope takes us to the beginnings of the Church, reminding us that the local Church at Antioch, after being evangelized, became an evangelizing community, which sent missionaries to other (cf. Acts 13:2-3). The early Church experienced her mission to be a community task, while acknowledging in her midst certain special envoys or missionaries devoted to the Gentiles, such as Paul and Barnabas (cf. RM, 61).
  Therefore, in tune with AG, 20, he feels that it is highly appropriate that young Churches should share in the universal missionary work of the Church, and themselves send missionaries to proclaim the Gospel all over the world, even though they are suffering from a shortage of clergy (cf. RM, 62). He, then, exhorts bishops and episcopal conferences to act generously in implementing the provisions of the Norms which the Congregation for the Clergy issued regarding cooperation between particular Churches, especially regarding the better distribution of clergy in the world. And he appeals to all the Churches, young and old alike, to share in this concern by seeking to overcome the various obstacles and increase missionary vocations (cf. RM, 64).
  In its turn the Congregation for the Evangelization of Peoples, after vast consultations, has published (October 1998) a new instruction, titled Cooperatio Missionalis (CM) to foster and coordinate the missionary cooperation, taking account of the new situation in the Church and the world.

     a) Missionary Cooperation at the Level of the Church Universal

  Missionary cooperation is the expression used to describe the sharing by communities and individual Christians in the responsibility for missionary activity. Missionary cooperation requires adequate coordination, so as to be carried out in a spirit of ecclesial communion and in an ordered manner, and thus effectively attain its goal (cf. CM, 2). Hence, the Supreme Authority of the Church has established that there should be only one central body to "direct and coordinate" initiatives and activities of missionary cooperation everywhere, namely, the Congregation for the Evangelization of Peoples (cf. CM, 3).
  Missionary cooperation involves all Christians, and can be carried out in different forms. Cooperation is the first fruit of missionary animation, which is understood as a spirit and vitality, which opens individual believers, institutions and communities to a universal responsibility, forming a missionary awareness and a mindset directed ad gentes (cf. CM, 2).

        i. Coordination among the Protagonists of Missionary Work

  To increase animation and cooperation, the Congregation for the Evangelization of Peoples relies in a particular way on the four Pontifical Mission Societies (PMS). They are the Pontifical Mission Society for the Propagation of the Faith, which must foster interest in evangelization and promote aid in means and personnel for the missions; the Pontifical Mission Society of Saint Peter the Apostle to foster the formation of the clergy and the consecrated life; the Pontifical Mission Society of the Holy Childhood to encourage the missionary formation of children; and the Pontifical Missionary Union for the missionary animation of the clergy and of consecrated persons. They have a priority character in animation, and a special relationship with the Congregation for the Evangelization of Peoples and with the respective episcopal conferences (cf. CM, 3-6).

        ii. Forms of Missionary Cooperation

  The Instruction recalls that cooperation "is carried out in different forms: prayer, witness, sacrifice, offering of one's work and help ... to foster numerous, genuine missionary vocations" (CM,2). The encyclical Redemptoris Missio has its entire Chapter VII on this cooperation (RM, 78-81). Both documents emphasize the importance of the "witness of life." Today, witness also passes through the mass media and increasingly frequent contacts, as well as through the action of grace. It is above all in this way that the Church becomes a sign and instrument of salvation.

        iii. New Forms of Missionary Cooperation

  Historically, the mission ad gentes has been carried out mostly by the special vocations "for life" of the missionary institutes. They are the backbone of the mission, and are "the model of the Church's missionary commitment, which always stand in need of radical and total self-giving, of new and bold endeavors" (RM, 66). The Instruction also recognizes this, before it indicates the new forms of cooperation (cf. CM, 16).
  The present scenario of the world presents new needs, and calls for new forms of cooperation. Some of the new forms mentioned in the Instruction are: the sending of the missionaries on a temporary basis (cf. CM, 16-17), "twinning" (cf. CM, 18), pastoral needs connected with human mobility (cf. CM, 19), and the presence of priests from mission territories in the West (cf. CM, 20).

     b) Missionary Cooperation at All-Asia Level

        i. Sharing of Personnel

  Many dioceses in Asian countries have been blessed with an excess of vocations. Such dioceses could help the dioceses in need of personnel within their own episcopal conference, or also in other Asian episcopal conferences to begin with. In the same way there are pressing requests for personnel from the new associate members of FABC, especially from Central Asia. If the episcopal conferences can come to some kind of commitment of this nature, the Missions Desk of the FABC Office of Evangelization could help with some coordination. There are six Asian-born Missionary Societies of Apostolic Life. (For more information on them, see Section II below.)
  The bishops, especially those with surplus vocations, could encourage the setting up of such missionary societies of the Apostolic Life in their own or countries.
  They could encourage religious and laity to respond generously to the call to commit all of the Church's energies to re-evangelization and to mission ad gentes, ad exteros, and ad vitam.

         ii. Sharing of Other Resources

  Though the majority of FABC member conferences belong to the group of developing countries, and are financially dependent on the West, it is high time the Church in Asia thinks in terms of "Asianness," also in economic matters. If the social, economic, political and cultural analyses made by John Naisbitt are to be accepted, the Church in Asia will be well advised to be ready to face the consequences of what he calls Asianization of Asia, where the Asian consciousness is rising, while Asia is modernizing, holding on to its family values and self-sufficiency. And the modernization of Asia, he considers, "the most momentous global development of the 1990s and the early part of the next century," due to eight major shifts (megatrends) taking place in the region today, "which will forever reshape the world." According to him, what the World Bank has described as the "economic miracle," has not been purely one of economics. "The story of the new Asia is a story of the miracle of the human spirit, driven by an awakening to one's own potential, and propelled by the power of determination, and of the progress achieved by toil and sacrifice." Therefore, inculturation of the Gospel is an urgent necessity.
  The CTC concluded among other things: "As a social institution, the Church is perceived as a foreign body, colonial in origins, while other world religions are not. The lingering colonial image survives in its traditional ecclesiastical structures and economic dependence on the West. This gives ground for suspicion" (nn. 13).
  Can the dioceses take a cue from the success of secular forces in Asia and do some serious thinking on the issue of self-support? They may find ways to be self-sufficient locally, and also to help other local Churches to be self-sufficient by financial help of one diocese to the other, and even from one episcopal conference to the other. Fortunately, even in the so-called poor countries of Asia there are some dioceses that are better off and are generous and are sharing. The same generosity could be extended also to sharing institutions and educational facilities by neighboring dioceses.

         iii. Mission ad Gentes in One's Own Diocese

  Though Asia is considered a mission continent, with only about 2.4 percent of its population being Christian (an exception being made for the Philippines), there are some countries where some dioceses have twenty or more percent of its population Catholic. The tendency, especially in the old dioceses is to be content with providing pastoral care to the baptized. Vast areas without Christian presence are simply forgotten. Some bishops in their Synodal interventions characterized this as a "maintenance" mode; and stressed that the Church in Asia should pass from the static dimension of preserving a heritage of faith to the dynamic dimension of proclaiming the Word of God, or a "missionary" mode of re-evangelization and mission ad gentes.
  There is need to rejuvenate the notion and the fact of mission ad gentes in these places, and also to launch a drive for re-evangelization.

     c) Missionary Cooperation of the Church in Asia towards the Church Universal

        i. Fulfilling the Directives of Cooperatio Missionalis

• At the Level of the Diocese:

• The instruction states that, given their nature and value, the Pontifical Mission Societies should be present and operative in every particular Church, whether of ancient of new foundation. In this way commitment to missionary cooperation will become the "conscience of the Church" (cf. CM, 5).
• In every country there should normally be only one national director for all four mission societies ... In some cases one director may be responsible for several nations (cf. CM, 7).
• In each diocese the bishop normally entrusts to the one person the position of episcopal delegate for the missions and diocesan director of the PMS. This person should be a member of the Council of Priests or the Pastoral Council (cf. CM, 9).
• Therefore, each diocese of the member conferences of FABC is expected to

• establish all the four PMS.
• appoint one person as episcopal delegate for the missions and director of the PMS.

• At the Level of the Episcopal Conferences.

• are expected to appoint one national director for all the four PMSS; and have,
• an episcopal commission for missions and a National Missionary Council.

  Concerning new forms of missionary cooperation, the Instruction reminds us that:   - Diocesan priests, called the Fidei Donum from the name of the encyclical of Pins Xll (1957), which encouraged this practice, have also been engaged in missionary activity. Like Redemptoris Missio, the instruction too invites such exchanges and stresses, that they should be selected from among the most suitable candidates (cf. RM, 68; CM, 17).
  -- Religious (cf. RM, 69-70; CM, 17) and the laity (cf. RM, 71-73; CM, 17) are invited to give their service also on a temporary basis, and in conformity with their specific charism and state.
  -- "Twinning," which is a form of direct cooperation between dioceses of the old and young Churches, has become frequent. They are also encouraged but with two recommendation: churches must not exclude or neglect other initiatives in favor of the universal mission; and they must take into account the ecclesial context in which they work, v.g., a mission sponsored by a rich diocese in the North must not become a sign of abundance in an ecclesial situation of poverty. It must adopt a similar style of life and work, and be in dialogue with the local authorities (cf. CM, 18).
  -- Human mobility is causing many new situations, which call for appropriate responses (cf. RM, 82). Concerning this, the instruction indicates four areas of missionary cooperation: international tourism which demands a witness to faith and evangelical charity, and respect for cultural inter-exchange; visits to missions territories, which can become a school of missionary outreach and globalization, and in some cases can help human promotion; temporary sojourns in other countries for reasons of study or work, that require appropriate pastoral care; and the immigration of non-Christian groups, who bring the mission ad gentes to one's own country. It this last case, Christian communities are called not only to missionary cooperation, but to a real missionary commitment in order to bear witness to Good News in all its forms (cf. CM, 19).
  -- Exchange between Churches must be in every direction, and must foster inter-Church communion. However, care must be taken that the coming of priests from the young Churches to the old ones, even with the best of intentions, does not deprive the young Churches of sizable apostolic forces that are indispensable for their Christian life, and for progress in evangelization among the population for the most part, not yet baptized. Hence, this way of acting must be limited and reordered. Note must be taken also that success always depends on the quality of personnel (cf. CM, 20).
  Compliance with the appeal of the Holy Father to be generous may in fact be beneficial to the donor dioceses, for sometimes the "surplus" contributes to bringing in laziness, while a shortage of priests contributes to dynamism and creativity. In some cases, reorganization of the diocese, as well as an equitable distribution of priests and other personnel, could contribute to the sparing of some with other dioceses in need.

  Therefore:
 - - Some dioceses at least can send missionaries on a temporary basis:

"Twinning" between dioceses of the old and young Churches is another possibility open to the dioceses not only with surplus priests, but also by sparing some from among those that are thought to be just enough for the needs of the diocese.

The local churches of Asia can also be of service to the demands of international tourism;

They can organize and promote visits to mission territories;

Provide appropriate pastoral care to those on temporary sojourns in other countries for reasons of study or work; and

Provide a welcome and social assistance; also become the first evangelization to non-Christian immigrants.

  The mandate of Christ to proclaim the Good News is being fulfilled in and through the local Churches in communion with the universal Church. They are the living and active subject of mission ad gentes. The Local Church is the entire Christian Community of a given socio-cultural and religious milieu - priests, religious and laity. Concretely it is the diocese with each of its parishes, its associations and its institutions.
  In Asia, because of its pluricultural, plurireligious traditions, and pluralistic socio-cultural situations of people living in overwhelming poverty, the best method of mission is the one used by Jesus himself through his Incarnation and Paschal Mystery. By becoming man, he inserted himself into the culture and religious traditions of his people, with whom he identified. His preaching of the Kingdom of God, the message, and the way he preached, were deeply rooted in that culture and religious tradition. He took part in the struggles of his people, especially of the poor. He raised his prophetic voice against the abuses of religious authorities, as well as against those who exploited the poor. His preaching was based on the life situations of his people. He taught to obey the Law (Mt 5:17-20), but used every opportunity to perfect the Law by projecting the dimension of love and forgiveness (Mt 5:21-26), and to rectify the wrong interpretations of the Scriptures, whether with the "Woe to you ... you hypocrites" (Mt 23:13-36); or "you have heard this ... I tell you" (Mt 5,43-44); or by exposing the doctrine about the Kingdom of God in parables. He preached with authority. He courageously suffered death to redeem, not only his people but the whole mankind, thus becoming a sign of the forgiving and reconciling love of God the Father.
  Likewise, the local Churches in Asia are invited to follow the same path of Jesus. Convinced that "the Church is the ordinary means of salvation, and that she alone possesses the fullness of the means of salvation" (RM, 55), they too must be truly incarnated in the rich cultures and religious traditions of their respective people; and use every opportunity to proclaim that same love of God manifested in Jesus, the only Savior of mankind. This is best done in the mode of the triple dialogue with cultures, religions, and the poor through the regnocentric approach to mission. These are the dialogues that will help unearth the hidden or unknown "seeds of the Word," sown by the Spirit in these cultures, religious traditions and events of life. They are in an inchoate form of the Kingdom, waiting to be manifest, fully flowered, and matured in our journey together towards the fulfillment of the Kingdom of God. In the process they will help us to understand our own faith better and grow into the fullness of Christ.
  There is an urgency of missionary activity since, at the end of the year 2000, only a small fraction of the humanity in Asia has known and accepted Jesus as the only Savior of mankind. This task involves all of us, individually and collectively, and, therefore, needs to be coordinated by the various coordinating bodies under the leadership of the Congregation for the Evangelization of Peoples. The task ahead is a gigantic task. Left to ourselves it overwhelms us and exposes our weakness and smallness, but gives us courage in him, who promised us the assistance of his Spirit and his own presence to bring to completion his mission: "Go, then, to the peoples ... make them my disciples: baptize them ... And I will be with you always, to the end of the age" (Mt 28:19-20). Therefore, like the Apostles after Christ's Ascension, we gather in the Upper Room "together with Mary, the mother of Jesus" (Acts 1:14) and the mother and model of the Church, and pray for the Spirit "to gain strength and courage to carry out the missionary mandate" (RM, 92), as a "Renewed Church in Asia on a Mission of Love and Service."
 
 

  Pope Paul VI will be remembered as a great missionary pope. In addition to his missionary journeys to six continents, he wrote beautiful and inspiring words that describe the Church's evangelizing mission. He noted in Evangelii Nuntiandi (14): "We wish to confirm once more that the task of evangelizing all people constitutes the essential mission of the Church ... Evangelizing is in fact the grace and vocation proper to the Church, her deepest identity. She exists in order to evangelize."
  In recent years Asia's local churches have made steady progress in their understanding of and commitment to this mission of evangelization. Although these churches are a minority (2-3% of Asia's burgeoning masses), and even if they face numerous and complex challenges in the vastness of the Asian continent, they make a significant contribution to realizing the Church in Asia as a church "missionary by her very nature" (Ad Gentes 2).
  In the continent of Asia (home to 85% of all the world's non-Christians), the local churches always affirm: "Our challenge is to proclaim the Good News" (FABC V: 1,7). For these Asian faith-communities, evangelization concretely means becoming churches that are "in continuous, humble and loving dialogue with the living traditions, the cultures, the religions [of Asia]" (FABC I:12).
  Among the many mission initiatives that have been launched in Asia in recent decades, the emergence of several missionary societies of apostolic life is particularly noteworthy. While most international societies of men and women have a home in Asia, the growth of Asian-born mission communities augurs well for the future of evangelization and the growth of the local churches of Asia. These societies concretive the words of John Paul II in Redemptoris Missio (66): "The special vocation of missionaries 'for life' retains all its validity: it is the model of the Church's missionary commitment, which always stands in need of radical and total self-giving, of new and bold endeavors."
  Currently, there are six such societies existing in Asia; two are of Philippine origin; two emerged from Indian initiatives; Korea and Thailand each has one institute. Five are of diocesan right and belong to the Roman Church. One is of Major-Archiepiscopal Right of the Syro-Malabar Church. It is noteworthy that all these societies have been founded in the wake of Vatican II, that is, 1965 and following.
  As Missionary Societies of Apostolic Life, they bring a particular identity and focus to mission (cf. CIC 731-746; Vita Consecrata 11). Their charism is unique: ad gentes (to those who have not yet heard the salvific and liberating Good News of Jesus Christ); ad exteros (to people outside their own cultural-language group and nation); and ad vitam (devoting themselves to a life-long commitment to this unique form of missionary witness). All are focused on "apostolic" life; they do not pronounce "religious" vows, though they bind themselves permanently (ad vitam) for specifically ad gentes and ad exteros mission.
  This brief essay now turns to presenting a short synopsis of the history, charism, membership, works, statistics, and contact information for each society. As one reads, there emerges a clear appreciation of what the Holy Spirit, "the principal agent of mission" (RM 21, 30), is enabling and unfolding in the local churches of Asia.
  The Mission Society of the Philippines. On the fourth centenary of the evangelization of the Philippine Islands (1565-1965) the Catholic Hierarchy declared that "to express in the concrete our gratitude to God for the gift of our Faith we will organize the Foreign Mission Society of the Philippines." The official or statutory name of the society is: Mission Society of the Philippines (MSP), often popularly referred to as "Fil-Mission." It is a diocesan Filipino clerical mission society of apostolic life.
  The MSP defines its charism in these words: "In love and gratitude to the Father, ours is a joyful missionary spirit flowing from deep union with Christ through Mary and in the power of the Holy Spirit, willing to spend and be spent in sharing his Gospel to all." From its beginnings, the MSP desired pontifical status; Rome requested the MSP to begin on the local level. The Society has a juridical personality under the Archbishop of Manila (current statutes approved on January 29, 1989).
  Membership in the MSP is open to natural-born Filipinos. The Society also welcomes Filipino diocesan priests as associate members to serve in foreign mission. The MSP considers its mission apostolate in de jure and de facto mission territories as its foremost duty and privilege. Asia has always been the highest priority in the choice of mission apostolates. Presently, MSP missionaries work in Hong Kong, Taiwan, Japan, Thailand, Korea, Papua New Guinea, New Zealand, and the Solomon Islands.
  MSP statistics (1999) count 60 permanent members and five associate priests. Fr. Manuel C. Jadraque, MSP is the Father Moderator; he can be addressed at: MSP Central House; 9105 Banuyo Street, San Antonio Village; M.C.P.O. Box 1006; Makati City, Philippines.
  Missionary Society of Saint Thomas the Apostle. The Missionary Society of St. Thomas the Apostle (MST) in India is an indigenous missionary institute of the Syro-Malabar Church. In 1960, Mar Sebastian Vayalil sought the permission of the Holy See to found a mission society. Rome asked Bishop Vayalil to submit a draft constitution of the proposed society in 1963; he accomplished this in 1964. The nascent society began as a Pious Union of Diocesan Clergy in 1965. Additional steps were taken, and the MST was founded at Deepti Nagar, Melampara, Bharananganam, on February 22, 1968. The founding members of MST were 18 diocesan priests who made their Promise of Incorporation to MST on July 16, 1968. On July 3, 1997 the MST was raised to a "Society of Apostolic Life of Major Archiepiscopal Right" (CCEO c, 572); equivalently, this corresponds to "Pontifical Right" in the Roman Church.
  The scope of the Society is "mission ad gentes" in the less Christian regions of India and beyond, "remaining faithful to the heritage and identity of the Syro-Malabar Church." MST now serves three mission regions (Ujjain, Mandya, and Sangli). In 1995 the MST accepted to begin work in Leh-Ladakh. The Society sent three people to work in this area known as the "Roof of the World." Some MST members also render service in various Indian dioceses and in Tanzania, Germany, and America.
  The growth of MST in its first 29 years of existence (1 968-1997) has been phenomenal. Today (1997) there are 217 priest members, 35 theology students, 37 philosophy students, and a total of 106 students at other levels of formation. In 1993 when the MST celebrated its silver jubilee, the Syro-Malabar bishops through a joint pastoral letter again owned the Society, and exhorted the faithful to support its missionary activities. The current Director General is Father Thomas Parayady, MST. His address is: Missionary Society of St. Thomas; MST Deepti Bhavan; Mclampara 686594; Kerala, India.
  Catholic Foreign Mission Society of Korea. In late 1974 a Korean preparation committee was established to explore the possible formation of a mission society. By a decision of the Korean Bishops' Conference, the Korean Foreign Mission Society was founded on February 26, 1975. A formation house was opened in 1976, and the first priest for the society was ordained in 1981. In the same year the first missionary was sent to Papua New Guinea.
  The KMS (Korean Mission Society) seeks to proclaim the Gospel and imitate Jesus Christ, the model for all missionaries. "We also model ourselves on the evangelical spirit of the 103 Korean martyrs who witnessed to Jesus even unto their death." They also "make a preferential option for the poor and are in solidarity with their spiritual and material sufferings."
  There are presently 72 members of the Society (1997); 17 are priests; 6 are deacons, there are 15 temporary oath seminarians, 20 major seminarians, and 14 in the spiritual formation year. Members work within Korea (Suwon and Seoul dioceses), and also in Hong Kong, Taiwan, Papua New Guinea, the Philippines, and Italy.
  The vision of the KMS foresees new missions in China, Cambodia, Mongolia, as well as Central and South Asia. Additional plans envision cooperative endeavors with other mission societies; the KMS also hopes to establish an Asian Mission Research Institute. The current KMS superior is: Father Bonaventura Jung, KMS; Korean Foreign Mission Society; 1 Ga 120 Sung Buk Dong; Sung Buk Gu, Seoul, Korea 136-021.
  Missionary Society of the Heralds of Good News. In 1971 Father Jose Kaimlett, a priest of the Vijayawada diocese in Andhra Pradesh, India, thought of founding a missionary society to serve the universal Church. However, as Fr. Jose himself says: "In God's plan the time was not yet ripe."
  In December, 1976, a new diocese of Eluru was created with territory taken from Vijayawada. Fr. Kaimlett temporarily managed the diocese until the appointment of Bishop John Mulagada. Fr. Kaimlett was sent to Rome for canon law studies and returned to serve the diocese of Eluru. His dreams for a male missionary institute continued. In 1984 with three priests and two brothers of the diocese, he founded the Society of the Heralds of Good News.
  Episcopal approval of the foundation was formalized on October 14, 1984. In early 1985 the first members made their perpetual vows. On May 5, 1991, Bishop John Mulagada, with the nihil obstat from the Congregation for the Evangelization of Peoples, instituted the Missionary Society of the Heralds of Good News of diocesan right.
  The main focus of the Society is to form and send "zealous, hard-working and holy missionaries." Our Lady Queen of the Apostles and Saint Joseph are its patrons. Today (1999) the Society has 109 permanent members working in India, South Africa, Papua New Guinea, and the U.S.A. There are 495 scholastics at various levels of formation.
  In its 13 years of existence, the Society has opened four minor and two major seminaries. Fr. Kaimlett has also founded a female branch: the Sisters of the Good News, with current membership standing at 66 sisters. Father Jose Kaimlett, present superior, can be contacted at: Heralds of Good News; Tallapalem Post Office: Machilipatanam 521 002, India.
  Mission Society of Thailand. In March 1987, the Superior of the Paris Foreign Mission Society in Thailand addressed a letter to the Bishops' Conference suggesting the formation of a missionary group of Thai priests. They were to work with the Hill Tribe peoples in northern Thailand. The idea was well received by the bishops; contacts were made with diocesan seminarians, religious congregations, and lay people. The responsibility for the project came to rest upon Bishop Banchong Aribang from Nakorn Sawan.
  In 1989 four seminarians volunteered to become members of the Society. In June 1990, and in January 1991, the first two priests were ordained for the Missionary Society of Thailand (MST). This is considered the real beginning of MST. This society of secular priests (with religious and lay associates) aims to do "apostolic work among those who do not know Jesus Christ in Thailand and out of Thailand." Currently, they serve in Northern Thailand and in Cambodia.
  As a Society of Apostolic Life, MST is responsible to the Bishops' Conference of Thailand. The bishops appoint the superior of the society. Full members are secular, diocesan priests who join the society with the approval of their bishop. They keep a special relationship with their home diocese, even though they are incardinated into the MST. Religious and lay people may be accepted as associates for a three-year period. At present, consideration is being given to setting up an autonomous branch for lay people.
  Currently, MST counts three priests, six religious sisters, and four lay persons as their personnel. Bishop Banchong Aribang is responsible through the Bishops' Conference, who have approved a temporary MST constitution. Father Jean Dantonel, MEP, is the first superior of the MST (a Bishops' Conference appointee); a Thai priest acts as his assistant. They can be reached at: Mission Society of Thailand; Lux Mundi Seminary; 20 Petchkasem Road, Sampran, Nakom Pathom 731 10, Thailand.
  Lorenzo Ruiz Mission Society. In 1949 during civil disturbances in China, the Saint Joseph Regional Seminary which was under Jesuit administration was transferred to Manila. In the ensuing years about 60 Chinese seminarians were ordained in the Philippines. They went on to found 14 Filipino-Chinese parishes and 18 Filipino-Chinese schools.
  To facilitate the continuation of these apostolates and to recruit and train younger clergy, Jaime Cardinal Sin of Manila established the Lorenzo Mission Institute (a Filipino-Chinese seminary) in 1987. Pope John Paul II has also requested Cardinal Sin to help prepare missionaries for China. During the Pope's January 1995 sojourn in Manila, he visited this seminary, instructing the Cardinal to "maintain and preserve the said semina