StudyDaysInitialProclamationEastAsiaACTS2011


StudyDaysInitialProclamationEastAsiaACTS2011

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Acts of the
Study Days
on
The Salesian Mission
and the Initial Proclamation
of Christ in the Three-fold
Context of East Asia
August 14 – 18, 2011
Sampran, Thailand
edited by
Alfred MArAvillA
SDB Missions Department & FMA Sector for Mission ad/inter Gentes
rome 2013

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Editrice S.D.B.
Edizione extra commerciale
Direzione Generale Opere Don Bosco
Via della Pisana, 1111
Casella Postale 18333
00163 Roma
Tipolitografia Istituto Salesiano Pio XI
via Umbertide, 11 - 00181 Roma
Tel. 067827819 - Fax 067848333
E-mail: tipolito@donbosco.it
Finito di stampare: giugno 2013

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Table of contents
InTroDuCTIon .............................................................................................. 7
Listen!..................................................................................................... 9
The Study Days...................................................................................... 11
What Do We “Say” about Jesus to the Peoples of East Asia? .......... 13
Sr. Alaíde Deretti FMA, General Councillor for Mission ad/inter Gentes
rediscover the Dynamics of Initial Proclamation in East Asia ....... 21
Fr. Václav Klement SDB, General Councillor for the Missions
An overview of the Topic of Study Days from Prague to Sampran .. 25
Fr. Alfred Maravilla SDB
PArT I - AnALySIS of ThE SITuATIon ....................................................... 39
An Analysis of our Situation in East Asia ............................................ 41
Sr. Alma Castagna FMA
Initial Proclamation in East Asia
in fABC Documents and in Ecclesia in Asia ..................................... 51
Fr.Joseph Phouc SDB
PArT II - STuDy & rEfLECTIon................................................................ 63
Initial Proclamation of Christ
in the multicultural Settings through Storytelling ............................ 65
Fr. Cyril Niphot Thienvihan
A response to Cyril niphot Thienvihan ............................................ 73
Fr. Fidel Orendain SDB
Initial Proclamation and outreach Programs
for Poorer Sectors of Society ............................................................... 81
Mr. Vivat Lauhabut
A response to Vivat Lauhabut ........................................................... 87
Fr. Lanfranco M. Fedrigotti SDB
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Initial Proclamation in a Multireligious Context
Through Dialogue of Life .................................................................... 91
Fr. François Ponchaud MEP
A response to françois Ponchaud ...................................................... 107
Sr. Teresa Furukawa Chieko FMA
PArT III - forMuLATIng ConCLuSIonS ................................................... 111
Emerging Perspectives during these Study Days
in view of a renewed Missionary Praxis ............................................ 113
Fr. Joseph Phuoc SDB & Sr. Alma Castagna FMA
Practical Proposals ............................................................................... 123
Practical Proposals – FMA
Practical Proposals – SDB
PArT IV. SToryTELLIng............................................................................ 125
Kolbe is an Example of Virtue ............................................................ 127
Different routes to Baptism ................................................................ 129
The Poor are Evangelizing us! ............................................................ 131
The Cost of her Christian faith .......................................................... 133
our Martyrs’ heroism Attracts .......................................................... 135
faith Lived through Charity ............................................................... 137
Stories of hong Kong neophytes ......................................................... 139
CLoSIng rEMArKS ....................................................................................... 141
Three Words to remember this Meeting............................................ 143
Sr. Alaíde Deretti FMA
A renewed Commitment to Initial Proclamation.............................. 145
Fr. Václav Klement SDB
ThE STuDy DAyS In ThE LIghT of ThE WorD of goD............................. 147
Sr. Maria Ko Ha Fong FMA
The Encounter of Jesus with
Three Different Persons in Different Contexts (John 3-4) ................... 149
“What Are You Looking For?” “Come and See” (Jn 1, 35-42a) ......... 159
How Many Loaves Do You Have? Go and See! (Mk 6, 30-44)............ 169
“Go Up and Join that Chariot!” (Acts 8, 2) .......................................... 175
Mary the “first Evangelised” and the “first Evangeliser” (1Cor 8,1-23). 185
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Mary the Alpha and the Omega of Time.
A Reflection on the Solemnity of the Assumption................................. 191
ACTIVITy ShEETS
for CoMMunITy MEETIngS of ongoIng forMATIon .............................. 195
1. Sharing the Word .............................................................................. 197
2. Initial Proclamation .......................................................................... 199
3. Initial Proclamation. What Is It?..................................................... 205
4. Attracted by Jesus to Attract others............................................... 209
5. Storytelling: Sharing my faith Experience .................................... 213
6. Dialogue with our Brothers and Sisters of East Asia.................... 217
7. Examples of Initial Proclamation .................................................... 221
8. Witnessing to Jesus Christ the Saviour,
Who Took flesh as an Asian! ................................................................ 225
9. Saint francis de Sales: heart Speaks to heart............................... 229
10. Sharing the gift of Jesus................................................................. 233
APPEnDICES .................................................................................................. 237
1. East Asia and the Challenges of Mission ad gentes....................... 239
2. uniqueness of Salvation in Jesus Christ
and the need of Primary Evangelization ........................................ 241
3. Evangelization and Interreligious Dialogue.................................... 247
4. Christian Witness in a Multireligious
World recommendations for Conduct ............................................... 251
Pontifical Council for Interreligious Dialogue, World Council of Churches,
World Evangelical Alliance
5. The Evangelizing Mission of the Church in Contemporary Asia ... 257
Excerpts from the Final Statement of the FABC, Fifth Plenary Assembly (1990)
6. Initial Proclamation in Catholic Educational Institutions ............ 263
Secrétariat Général de l’Enseignement Catholique, France
7. young People and religion in our Secular Age............................. 277
LIST of PArTICIPAnTS ................................................................................. 283
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Introduction

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listen!
The Chinese character of listening above is composed of five parts:
- ears (? ), the main gate of listening
- you (? ), personal commitment to listen
- eyes (? ), eye contact with the dialogue partner as well as attentive
observance of non verbal communication
- one (? ), give full attention to this “one on one” activity
- heart (? ), the most important gate to effective listening: “Heart
speaks to heart”!
These Study Days are a privileged occasion for the Salesian Family to
listen together to the Spirit who speaks through the rich cultures, ancient
traditions and poor multitudes of East Asia.
A constant prayerful listening to the Word of God develops in us the
capacity to discover that the Gospel of Jesus is silently growing as a
leaven (lk 13, 21) in our East Asian societies.
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Attentive listening allows us to discern the embodiment and manifes-
tation of the presence and action of God and His Spirit in the cultures, re-
ligions and the poor of this part of Asia.
Our capacity to attentively listen will make us intuitively sensitive to
that unexpected moment when our life, activity, presence or image as
consecrated persons and as Church may spark that interest to know the
person of Jesus Christ and have faith in him.
As attentive listeners “we shall not be timid when God opens the door
for us to proclaim explicitly the lord Jesus Christ as the Savior”!
(FABC).
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The Study Days
The Study Days are a development of the Seminar for Missionary An-
imation and Formation organized by the SDB and FMA Missions Depart-
ments for many years now. However, unlike the Seminar, the Study Days
are not intended as occasion for the animation and formation of missionar-
ies. These Study Days are meant, rather, to foster reflective discussions and
a deeper contextualised reflection on the initial proclamation of Christ
in East Asia in order to arrive at a deeper understanding of the challenges
and discover new insights and perspectives in view of a rediscovering its
relevance today. Hence, the Study Days are directed primarily to Salesians
and Daughters of Mary Help of Christians as well as other members of the
Salesian Family with a certain level of either theological, missiological,
anthropological or academic formation.
For this six-year period initial proclamation, as the start of the rich, dy-
namic, and complex process of evangelisation, was chosen as the overrid-
ing theme of the SDB-FMA Study Days in all continents. These Study
Days build on the Missionary Animation Seminar on the East Asia and the
Challenges of Mission Ad Gentes. Salesian Family Missionary Seminar
(2005) and the Uniqueness of Salvation in Jesus Christ and Need of Pri-
mary Evangelization. Animation and Missionary Formation Seminar
SDB-FMA East Asia Oceania (1998).
The term initial proclamation refers to the start of the rich, dynamic,
and complex process of integral evangelisation in Asia’s three-fold con-
text: rich cultures, ancient religions and oppressive poverty (FABC 1,
Evangelisation in Asia Today). It is the beginning of the pedagogy which
introduce people step-by step to the mystery of Christ (Ecclesia in Asia
20). it is in initial proclamation that the witness of life and words of the
Christian community and / or of missionaries become relevant to certain
persons who, through the action of the Holy Spirit, hear the Good News
that Jesus Christ was incarnate, died on the cross, rose from the dead, and
ascended to heaven for our salvation. A person who opts for Christ is, then,
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led to the next stage of this process which is the catechumenate and the
consequent rites of Christian initiation, and continues through catechesis
and sacramental life (Evangelii Nuntiandi 21-24).
This booklet reflects the three moments of the Study Days: I. Analysis
of the Situation II. Study & Reflection III. Formulation of Conclusions. it
also contains the prayerful reading of the Word of God through the biblical
reflection at the start of each day.
Most speakers were chosen purposely outside the Salesian Family cir-
cle in order to hear a ‘different voice’ regarding the topic and help the par-
ticipants to ‘think out of the box’ and provoke a deeper reflection and
analysis of the situation and help participants discover new insights and
perspectives.
After the presentation of the speaker, one of the participants (who had
read and studied the presentation well in advance) presented a prepared re-
sponse in a form of a critical reaction to the talk outlining its possible chal-
lenges and opportunities from the Salesian perspective so as to stimulate
further discussion and deeper reflection among the participants.
Besides Sr. Florita Dimayuga FMA and Fr. Alfred Maravilla SDB as
moderators of the Study Days, Sr. Alma Castagna FMA and Fr. Joseph
Phuoc SDB, as facilitators, had the crucial task 1) of collating the situation
reports of participants and present their synthesis at the start of the Study
Days, 2) of synthesizing the discussions each day and point out emerging
insights and perspectives expressed by the different perspectives of the par-
ticipants 3) and of formulating a final synthesis of the whole Study Days
outlining the challenges as well as new missiological and theological in-
sights and perspectives regarding initial proclamation in East Asia.
These Acts of the Study Days are published with various activity sheets
which would enable the local communities (even those in other contexts)
to use the materials for the on-going formation of their members and,
hence, foster a deeper and wider reception among Salesians, Daughters of
Mary Help of Christians and the Salesian Family of East Asia of the new
perspectives and insights emerging from these Study Days.
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What Do We “Say” about Jesus
to the Peoples of East Asia?
Sr. Alaíde Deretti FMA
General Councillor for Mission ad/inter Gentes
Dearest brothers and sisters,
Let us look back to Jesus.
“When Jesus went into the region of Caesarea Philippi, he asked his
disciples,
‘Who do people say that the Son of Man is?’...
And you, who do you say that i am?’” (Mt 16:13-20).
Two questions that reveal Jesus’ interest, desire and curiosity to know,
from the disciples themselves, what people say about him and what his dis-
ciples think about him. Two related questions made one after the other,
starting from a concrete context: Caesarea of Philippi.
Two questions that resound, albeit in different forms, during these Study
Days. People’s interest in Jesus and our personal experience of Him - these
are two aspects that dispose us to assume the attitude of listening, of intel-
ligent analysis and of deep respect in order to discover:
1. What is happening in the religious and cultural realities of the peo-
ples of East Asia (China, Hong Kong, Japan, Macau, Mongolia,
North Korea, South Korea); of South/east Asia (Brunei, Cambodia,
East Timor, indonesia, laos, Malaysia, Burma, Philippines, Singa-
pore, Taiwan, Thailand, vietnam); and what they “say” about Jesus
of Nazareth.
Can the God of Jesus and his Kingdom play a significant role in the
development of the peoples of East Asia, with their emerging
economies like in China, with the ever-widening gap between the
upper social classes and those who do not count at all, with the high
rate of immigration within and outside of countries, and the strong
impact of the era of technology, information and communication?
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is the quest for meaning, truth, and eternal life in the following of
Jesus of Nazareth, the incarnate face of God’s Wisdom, a matter of
concern for men and women, for the young and the poor? if it is,
then under what conditions?
2. “And you, who do you say that i am?” What do we say about Jesus,
about our personal experience with Him? What is the face that we
give, as spiritual persons and communities, as the “little flock,” to the
service of education rendered to the poorest young people?
How do we go about, always in his Name, discovering and offering
the gift of faith in Him? What approach and language do we use?
in the East Asian scenario, we realize once more, after reflecting on it,
that cultural and religious pluralism is the prevailing situation, and that
Christians are a minority. if we rely on statistics1, we Christians / Catholics
are a minority among the minorities. But at the same time no Asian Church
is so small or so poor that it has nothing to give, and in the same way, no
Asian Church is so great and powerful that it does not have anything it can
receive.
it remains true that, apart from sizes or numbers, every local Church in
Asia is strongly called to the missions, to bear witness to and to proclaim
Jesus with the strength of the spirit, among and with the people2. The cen-
tral role of the local Church in the missionary project today has been vig-
orously supported in the field of Asian ecclesiology, and promoted by the
Federation of Asian Bishops Conferences (FABC) right from the beginning
1 One can find an abundance of statistical data on each nation in the region covered by
the Federation of Asian Bishops Conferences (FABC). Only two entries are included here
(statistical data of 2007). Given for every country of the FABC is the estimated population
in millions, followed by the percentage of Catholics in that nation: Bangladesh (158.6m /
0.27%); Bhutan (0.6m / 0.02%); Burma/Myanmar (48.8m / 1.3%); Cambodia (14.4m /
0.02%); China (1,322.5m / 0.5%); East Timor (1.1m / 97%); hong Kong (7.2m / 4.7%);
India (1,131m / 1.72%); Indonesia (231.6m / 2.58%); Japan (127.7m / 0.36%); north
Korea (23.7m / ?); South Korea (48.5m / 6.7%); Laos (5.8m / 0.9%); Macao (0.48m /
5%); Malaysia (27.5m / 3%); Mongolia (2.6m / ?); nepal (28m / 0.05%); Pakistan (162m
/ 0.6%); Philippines (88.7m / 81%); Singapore (4.4m / 6.5%); Sri Lanka (19.2m / 8%);
Taiwan (22.9m / 1.4%); Thailand (62.8m / 0.4%); Vietnam (87.3m / 6.1%).
2 FABC i, 12.
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(Manila 1970). The local Churches of Asia are aware that they are a little
flock, and that they are called to be missionary communities, communities
of a faith with broad horizons, and with a strong evangelical commitment
to be for and with “others.” The mission especially in Asia is lived in the
context of reciprocity, of mutual exchange. And with Ecclesia in Asia, with
the journey of the FABC, as our starting point, we would like to study and
propose the first proclamation of Jesus. The approach, therefore, would be:
* in the perspective of the incarnation: The heart of the proclamation is
the Person of Jesus of Nazareth, the human face of the Wisdom of God,
the most surprising sign of his love for all (cf. Eph 3:18-19). Jesus pro-
claimed and witnessed to the truth that God is constantly in relationship
with humanity and with the cosmos. He made visible his Mission, which he
has carried out from all eternity in various ways (Missio Dei).
* as local Church which is constantly reborn when it allows itself to be im-
pelled by the Spirit towards “others.” A Church formed by small mis-
sionary Christian communities, its own way of being Church, communi-
ties that tend toward communion, a people on a journey, open to dialogue
and the service of the poor and the young people, becoming poor them-
selves (Cf LG, AG3; RM 1, 4,7,22,23,32; FABC of 2000)) 4
* In, through and with the world: these Churches reborn from vatican ii
are growing in the awareness that they cannot carry out the Mission of
God on their own. By tradition5 and by faith we know that God, through His
3 Ad Gentes of vatican ii provides in the first place a strong, coherent and deeply the-
ological reason for such nature: the Church is in mission because the mission has been gra-
ciously assumed in the missio Dei, the same mission of God in creation, in redemption and
in continuing sanctification.
4 “The Church cannot of course abandon the basic experience of Jesus Christ, the in-
carnate Word, the Son of God who came into the world for the salvation of all. The Church,
by virtue of its vocation, feels bound to proclaim Jesus Christ as Savior. At the same time,
however, a Church that lives in a pluralistic world cannot neglect the work of the Spirit of
God in all human persons, and in all cultures and religions” G. Karakunnel, in Cristologia
e missione oggi, Urbaniana, roma 2001
5 irenaeus speaks of Jesus and of the Holy Spirit as the two hands of God. This means
that God is in direct relationship with the world both in Christ and in the Spirit.
God is involved in the history of the world through the working of the Holy Spirit and
the incarnation of the Son.
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Spirit, continues his saving and liberating presence today in the world in
ways that are surprising and unknown, “grace works invisibly in the heart
of men and women of good will” (Cf. Gaudium et Spes n.22, Redemptoris
Missio 6,10,28; 56).
From here we can draw two formative implications:
1. increase the positive attitude of trust and hope in human existence,
in the experience of individuals and communities, in the concrete
situation of “other” young people, of those “far” from us (of differ-
ent faiths, ethnic groups, cultures, sensitivity, with less possibilities
in life), in the evolution of history, science, post-modern ethos, and
so on.
2. This reality needs new persons, with a more personal, adult faith
that allows them to discern and confront themselves critically with
others, with evangelical relevance, in order to perceive the signs of
God’s action and to build the Kingdom, together with those who are
different from us.
in these days, the center, the priority of our sharing is the initial procla-
mation of Jesus. This priority will be considered in relationship to, and in
interdependence with, other aspects of the mission. The proclamation can-
not disregard the commitment to create inculturated Christian communi-
ties, the action, in Jesus’ name, for justice, peace, intercultural relations,
the rights of peoples, the practice of interreligious dialogue and of recon-
ciliation among persons and peoples. The mission of the Church today is
pluridimensional because it is interwoven with different elements that are
both similar and interdependent.
Furthermore, we know that witnessing and the proclamation of Jesus
are inseparable. The first means of evangelization, Paul vi writes, is the
witnessing of an authentically Christian life (cf. EN 41). Proclamation, as
we read in the document Dialogue and Proclamation, is the foundation,
center and vertex of Evangelization.
Here, too, we look to Jesus: his mission was characterized by words and
works, which mutually explained each other. His parables and teachings were
prophetic pronouncements that often went against the trends of wisdom and
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religious practice that were commonly accepted. His healing miracles and
exorcisms were parables in action, and his practice of including those who
were at the fringes of society among his followers and welcoming them at
table bear powerful witness to the validity of his teaching (cf. DP, 56-57).
The act of proclaiming, like that of witnessing, seriously takes into ac-
count the geo-socio-political-cultural context. The history of the mission
shows the need to narrate and communicate faith in Jesus with new ways
of understanding and new emphases asked for by the times and by the ge-
ographical and cultural area. When Arius put Jesus’ divinity into question,
the proclamation of the Gospel had to emphasize that He was truly God in-
carnate. in the turmoil of the reformation, it was necessary to concentrate
on a concept of salvation that did not depend on human works but on God’s
grace. During the times of colonization and exploitation, the Gospel had to
include a clear stand on the dignity of every human being and every peo-
ple. in the epoch of globalization, the Gospel has to recognize the anthro-
pological value of cultures and religions, and of local contexts, and to de-
cisively take the side of victims, of justice, of the poor, as Jesus had done,
and as the Church in Asia proposes.
In a postmodern, pluralistic world, special attention must be reserved
for the proclamation of Jesus as the only true Savior of the world, despite
the real validity of other religious paths.
in a complex world that is attentive to human rights and conscious of
the truths found in religions, we can be tempted to take the edge away from
the prophetic tradition of the first proclamation of Jesus, contenting our-
selves with a hidden, private witnessing. This, however, can end up, on the
one hand, in espousing the postmodern causes of relativism, consumerist
society and capitalistic ploy; and on the other, in the emptying of faith in
Jesus of Nazareth. When the Son of Man comes, will he find faith on earth?
(cf. lk 18:8).
Furthermore, in a world marked by growing religious violence, and by
new religious phenomena, some of which stem from sects, we can be tempt-
ed to choose a style of witnessing and proclaiming that is severe, invasive
and presumptuous, and neglect the values of tolerance, the nature of the
laity, freedom and dialogue which modernity, and our religious and cultur-
al traditions, have left us as a precious heritage.
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The mission of proclaiming and bearing witness to Jesus must be dia-
logical at all costs, because, in the final analysis, it is none other than a
sharing in the dialogical nature of the One and Triune God, in his Mission
for man and woman. God became a human person, and he was born in Asia!
it must also be prophetic, because, basically, there can be no real dia-
logue when the truth, Jesus of Nazareth, is not expressed, proposed and ar-
ticulated clearly and without any compromise.
Proclaiming and bearing witness to Jesus, the Kingdom of the Father,
in a prophetic dialogue that is daring and humble, and placed at the service
of humanity, the Church in Asia today will be significant and faithful, even
if it is a minority. It will truly be “salt and light.”
At the same time, we are convinced that to carry out in a new way the
testimony and proclamation of Jesus of Nazareth in the educational practice
or in the occasions of daily life, in our prophetic interaction with the life sit-
uations of young people and adults, is to contribute to translate the Preven-
tive System in Asia, making it always rich in proposals and relevant in a
globalized world that tends to always be more diverse and complex.
We stand before a mystery of grace, a gift, a responsibility. We shall
work by continuing the Christian tradition; thus the urgency of knowing the
journey of understanding once more the mission of the universal Church
and that of the diocesan churches6, the experiences of individuals, families
and/or institutions, the development of our action in the Salesian educa-
tional mission, in the wake of the SDB/FMA reflections on the paradigm of
the missions7, seeking to listen to “what the Spirit is telling the Church-
es” (rev 2,7. 11. 17. 29; 3,6.13. 22).
6 The Second vatican Council (1962-1965) and its missionary decree Ad Gentes (1965),
Evangelii Nuntiandi (1965), Redemptoris Missio (1990), and Ecclesia in Asia (1999).
ASiA/THAilAND – Asian Missionary Congress, Thailand, October 2006. Guided by the
Federation of Asian Bishops Conferences (FABC) and by the leadership of the local Church-
es, Christian communities of this vast continent seek to listen to “what the Spirit is telling
the Churches”(Ap 2:7, 11, 17, 29; 3:6, 13, 22). They seek to follow Jesus, the first evange-
lizer and missionary of the Father, who became incarnate as an Asian: the Savior of the
world was born in Asia (EA 1).
7 Cf. Uniqueness of Salvation in Jesus Christ and need of primary evangelization, Mis-
sionari praxis and primary evangelization, FMA-SDB. East Asia and Oceania, Hua Hin
(Thailand ), 10 -16 May, 1998; Missionary praxis and primary Evangelization, FMA-SDB,
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in commemoration of Don Bosco’s missionary dream at Barcelona 125
years ago, in April 1886, may Mary point out to us new paths, the “living
pages” of the story of Jesus to write among the young people of Asia.
Thank you!
South Asia, Calcutta, 1-7 March 1999; The challenges of the Mission ad gentes in East Asia,
FMA/SDB, Hua Hin, 2004. it was from this seminar that the institute began using the tern
ad/inter gentes to show the paradigm shift on the missions that is in process.
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3 Pages 21-30

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rediscover the Dynamics
of the initial Proclamation in East Asia
Fr. Václav Klement SDB
General Councillor for the Missions
Good morning and welcome to everyone!
i’m coming from France where i spent three days praying at Taizé with
over 5000 young people from all around the world. Surely i also prayed for
all of you. Then i was in lyon (France) for 5 days of meeting with seven-
ty Salesians from Western Europe discussing ‘Project Europe’ together
with the rector Major, Fr. Pascual Chàvez. i also bring his warm greetings
and blessing to all of you!
it is a great gift of god to live as Catholic Christians in Asia. Quite
often i feel really home-sick of Korea. Among the many reasons is espe-
cially the family spirit of our young and small Asian Churches, where Jesus
Christ was welcomed very recently, yet often these small Church commu-
nities are dynamically alive. However, especially here in East Asia we ex-
perience every day that even two thousand years after Jesus’ resurrection
his Church is still “a small flock.”8 There is also a perjuring prejudice
against the Church which sometimes gives ground to suspicion even to the
point of being considered a threat to religious and cultural identity.9
After many months of preparation, we are gathered together here in Ban
Than Phraphorn Sampran: Salesians of Don Bosco, Daughters of Mary
8 FABC, «Christian Disciples in Asia Today: Service to life,» 14.3 in F. J. Eilers (ed.),
For All Peoples of Asia. Federation of Asian Bishops’ Conferences Documents from 1992-
1996, ii (Claretian Publications: Quezon City, 1997) 9
9 FABC Office of Evangelization, «Conclusion of the Theological Consultation,» 13,
in G. rosales, C.G. Arévalo (ed.), For all the Peoples of Asia. Federation of Asian Bishops’
Conferences Documents from 1970-1991, i (Claretian Publications: Quezon City, 1997)
279.
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Help of Christians and some groups of the Salesian Family present in East
Asia (SHiM, DQM, SQM, Caritas of Jesus, Salesian Cooperators). Actual-
ly this is already the fifth regional Missionary formation meeting since
1989. indeed since then every 6 years the Salesians and Salesian Sisters
shared together a formation opportunity on various themes: The Far East –
Cultures, religions and evangelisation (1989, Hua Hin), Evangelisation and
Interreligious dialogue (1994, Batulao), Uniqueness of Salvation in Jesus
Christ and Need of Primary Evangelisation (1998, Hua Hin), “The chal-
lenges of the Mission “Ad gentes” in East Asia”(2004, Hua Hin). Starting
2004 the event was opened to all groups of the Salesian Family. After the
GC26 of the SDBs (2008) this gathering was transformed to ‘Study Days’
regarding the Salesian mission. Now the focus is not so much on the forma-
tion of missionaries, but as an occasion to study and reflect deeply on some
specific themes regarding our mission of evangelisation.
We have chosen ‘the initial proclamation of Jesus’ for both SDB and
FMA as ThE ToPIC for the six year period 2008-2014 for all regions.
We started with the European Study Days in Prague (2010), this year
(2011) we have the Study Days in South and East Asia as well as another in
Oceania; next year 2012 will be for Africa and another on Salesian pres-
ence in islamic contexts and, finally, in 2013 for the whole of America.
Four of these Study Days are held on SDB facilities while three are on
those of the FMA. i’m very grateful for the hospitality of the Thai FMA
Sisters with their new Provincial Sr. Maria Tovichian and all who con-
tributed to prepare and make these East Asia Study Days a reality.
During these days we are called to re-discover the dynamics of the
initial proclamation of the gospel. About four billion people, especially
many youngsters, are still waiting to hear the Good News of God’s salva-
tion, brought by Jesus Christ in the power of the Holy Spirit. As a matter of
fact, there are a lot of prejudices against the proclamation of Jesus and his
Gospel. Even among the consecrated members of the Salesian Family
many are not prepared to foster or to facilitate this important initial en-
counter between Jesus Christ and our friends or youths of other religions.
The choice of initial proclamation of Jesus Christ as the theme of
our study and reflection these days implies that we, members of the Sale-
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sian Family, are challenged to reflect on the missionary action of the
Church as well as examine that of our Congregations. initial proclamation
poses a crucial question to us all because our mission of evangelisation and
education hinges on it.
The whole Church is missionary by its nature10 and our contribution as
Salesian Family to the Church’s mission is mainly in the field of educa-
tion. Our way of living and sharing the Gospel is through the Preventive
System of Don Bosco. We are immersed in our busy daily life and mission,
and we often lack time to reflect on our own activities and convictions.
These Study Days give us the chance to reflect together more deeply on
our evangelizing mission. We hope to offer the fruit of our reflection and
our intuition to many brothers and sister of the Salesian Family in East
Asia, one of the three most vibrant Salesian regions worldwide.
At the start of these Study Days i invite you to consider these important
points:
1. All of us are in touch daily with thousands of youth who are fol-
lowers of other religions especially in our schools, parishes, training
or youth centres. Hence we are challenged to discover the oppor-
tunities and dynamics of initial proclamation of Jesus in our daily
life and activities;
2. We are also called to be more open through the dialogue of life
with followers of other religions or with Christians who have lapsed
altogether from their faith and to reach out to them as friends;
3. We are called to clarify some of our own doubts or prejudices
about the ‘direct or indirect evangelisation’ or about the relationship
between our witness of life and proclamation;
4. The presence of one Salesian Cooperator during these Study Days
is an invitation for all of us to reaffirm the importance of the fam-
ily and our family ministry as a privileged place for the initial
proclamation of the Gospel;
10 “The pilgrim Church is missionary by her very nature, since it is from the mission of
the Son and the mission of the Holy Spirit that she draws her origin, in accordance with the
decree of God the Father” (Ad Gentes 2)
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5. Finally, we are challenged to share our own experience of god
with others, and get into the dynamics of the ‘First Asian Mission-
ary Congress’ (Chiang Mai, 2006). Blessed John Paul ii invited us
to ‘tell the story of Jesus’ as the best way of proclaiming the
Gospel in this continent.11 For the Salesians it is also the theme for
the 2012 Salesian Mission Day with the same content and title. Dur-
ing these Study Days we are also encouraged to rediscover the val-
ue of ‘storytelling’ as the best East Asian way of sharing own faith
experiences and of engaging in initial proclamation.
i entrust these Study Days to Mary, Mother of the Church and Help of
Christians who was present in the Cenacle with Jesus’ disciples before the
first Pentecost.
let’s pray together:
Mary, Mother of the Church,
we give you thanks for your ‘Yes’ to God and for your journey of faith
as first disciple and missionary of Jesus.
We want to live in communion with all the disciples
of your Son Jesus,
together with the pilgrim Church
in order to bring the Gospel to all.
Mary, inspire us with the courage to talk
about the world to Jesus and about Jesus to the world!
Help us, O Mother to follow Don Bosco, a tireless storyteller,
in order to share with humility, patience and courage
the experience of our personal encounter with Jesus
in our communities, among the young and with every one we meet.
Amen.
11 Ecclesia in Asia, no. 20.
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An Overview on the Topic of the Study Days:
from Prague to Sampran
Fr. Alfred Maravilla SDB *
Pope John Paul ii’s encyclical Redemptoris Missio insists that initial
proclamation “is the permanent priority of mission” and that it “has a cen-
tral and irreplaceable role” in the Church’s mission because “all forms of
missionary activity are directed to this proclamation.”12 Thus, during this
six year period the SDB Missions Department and the FMA Sector of Mis-
sion inter/ad gentes had chosen to foster a deeper reflection regarding ini-
tial proclamation through the Study Days in the different regions of our
Congregations.
This choice turned out to be providential and extremely relevant: in
April 2010, the rector Major invited Salesians to reflect on “the need for
an initial proclamation or a renewed proclamation of the Gospel” so that
our youth ministry becomes more missionary.13
The first of the series of Study Days was on Salesian Mission in Fron-
tier Situations and Initial Proclamation in Europe Today (Prague, No-
vember 4 -10, 2010). Ubaldo Montisci’s presentation was decisive in help-
ing us to understand that from the various terms used in ecclesial docu-
ments (first evangelization, pre-evangelization, missionary preaching,
* He was a missionary in Papua New Guinea (1985-2006) where he was involved in
the school apostolate. He was also a visiting lecturer at the Don Bosco Center of Studies,
Parañaque, Philippines and a lecturer at the Catholic Theological institute, Port Moresby,
Papua New Guinea. He has a certificate in islamics, licentiates in both Missiology and Dog-
matic Theology. He is preparing to defend his thesis in Fundamental Theology. At present
he is responsible of the area of missionary animation and formation in the Missions De-
partment at the SDB Generalate.
12 Redemptoris Missio, 44.
13 “in fact, our apostolate is still not very missionary, that is to say, it pays little atten-
tion to the need for an initial proclamation or a renewed proclamation of the Gospel.”
Fr. Pascual Chávez, Salesian Youth Ministry, 2.3, Acts of the General Council, no. 407
(2010), 23.
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kerygma, renewed proclamation, initial proclamation, new evangelization)
initial proclamation is preferred especially when referring not only to con-
texts which was traditionally considered to be ad gentes, but also to con-
texts where there is an abandonment of the faith or where it is lived in a
routine manner.
Montisci’s presentation helped us to identify that initial proclamation,
by its very nature, is directed primarily 1) to those who do not know Jesus
Christ (those who are not Christians); 2) to those who search for Someone
or something whom they sense but cannot name; 3) to those who go
through daily life deprived of any sense, 4) as well as to those who, after
having known him, have abandoned him; 5) and to those who believing
that they have already known him enough, live their faith in a routine man-
ner.14 Since then these recipients of initial proclamation have been kept in
mind in the subsequent Study Days.
A few days ago during the Study Days on The Salesian Mission and
the Initial Proclamation of Christ in the Three-fold Context of South
Asia (Kolkata, August 7 – 11, 2011) our discussions brought to light that in
a multireligious context there is a need to foster initial proclamation
through the dialogue of life, education, human promotion and empower-
ment. Similarly, it was underlined that every proclaimer of the Good News
must be in constant touch with God, have a deep experience of Christ, en-
riched by moments of personal prayer and reflection on the Word of God
so that he/she may bear witness to Jesus through his/her way of thinking
and living, through Christ-like deeds and by adopting a simple lifestyle.
Hence, it was felt that it is necessary to create a conducive environment
and make use of every opportunity for initial proclamation in the various
settings of our apostolate. Similarly it was an urgently felt need to equip
those in the initial stages of the formation with knowledge and skills in ini-
tial proclamation thereby instilling in them a strong missionary sense. Sim-
ilarly every opportunity for direct mission experience needs to be guided
and accompanied.
Today we are gathered here in Sampran to reflect, study and discuss
14 Joseph Gevaert, La Proposta del Vangelo a chi non Conosce il Vangelo (leumann,
Turin: lDC, 2001), 63-75; Xavier Morlans, El Primer Anuncio. El Eslabon Perdido
(Madrid: PPC, 2009), 131-153.
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on The Salesian Mission and the Initial Proclamation of Christ in the
Three-fold Context of East Asia. Our gathering here ought to be seen as a
continuation and deepening of the themes discussed at the Missionary An-
imation Seminar on Evangelization and Interreligious Dialogue at Batu-
lao (1994), at the Animation and Missionary Formation Seminar on the
Uniqueness of Salvation in Jesus Christ and Need of Primary Evange-
lization at Hua Hin (1998), and the Salesian Family Missionary Seminar
on East Asia and the Challenges of Mission Ad Gentes at Hua Hin (2005).
Our discussions here are under the light of Ecclesia in Asia and the re-
flections and pastoral orientations of the Church in East Asia. The pastoral
approach of the Federation of Asian Bishops’ Conference (FABC) is
founded on its attitude of respect and appreciation of the human and reli-
gious values among its peoples who are followers of other religions. For
the FABC the proclamation of the Gospel in Asia could only take place
through the building up of the local Church15 which, though small in num-
ber and meager in resources, has a renewed sense of mission16 as it jour-
neys together with all the peoples of Asia in compassion and humility,17 in
making every effort to keep the story of Jesus alive18 and in sharing the
treasure of its Christian faith.18 Concretely, this implies the fostering of di-
alogue with Asia’s triple reality of cultures, religions and poor multitudes
which the FABC coined as active integral evangelization.20
The pastoral methodology and theological reflection proposed by the
FABC insist on starting with a contextual analysis to better comprehend
how Christians understand themselves in their present situation. This also
sheds light into the ambiguities of East Asia’s history, the deep-seated mis-
trust and anti-foreign attitudes, the perduring perception that the Christian
faith is something foreign and even inimical to local cultures and traditions
15 FABC i, 9 in FAPA, vol. i, 131.
16 “international Congress on Mission,” 19, 23 in FAPA, vol. i, 131; FABC vii, in-
troduction in FAPA, vol. iii, 2-3.
17 FABC vi, 3 in FAPA, vol. ii, 2.
18 “Message of the First Asian Mission Congress,” First Asian Mission Congress
(Goa: FABC, 2008), 339.
19 OESC, “Dialogue Between Faith and Cultures in Asia: Towards integral Human
and Social Environment,” 31 in FAPA, vol. ii, 25.
20 FABC ii, 14.1 in FAPA, vol. i, 34; FABC vi, 14.1 in FAPA, vol. ii, 7-8; FABC
viii, iii, iii.B in FAPA, vol. iii, 8-9, 12.
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and the aversion for any direct proclamation due to the fear that Christian-
ity would undermine the local culture and society and upset the delicate re-
ligious balance of a multi-religious context.
it needs to be pointed out that although the FABC documents have fre-
quently spoken of the urgency and necessity of proclamation it has not
specifically used the term “initial proclamation.” Yet, a deeper understand-
ing of the term and a closer analysis of FABC documents reveal that initial
proclamation lies at the heart of FABC’s approach to the proclamation of
the Gospel. The threefold dialogue, witness of life, active integral evange-
lization and story-telling find their rightful importance and place in the
evangelizing mission of the Church in Asia as outlined by the FABC when
seen as initial proclamation.
in Ecclesia in Asia John Paul ii insisted on his overriding concern that
evangelization should be centered on the “explicit proclamation of Jesus as
lord,” 21 the presentation of the “the complete truth”22 about Jesus as “true
God and true man, the one and only Saviour for all peoples,”23 which in-
cludes “ontological notions”24 even if he recognized that this could present
difficulties in Asian countries. The main concern of Asian bishops, instead,
is how to lead the followers of other religions to discover and be fascinat-
ed with the person of Jesus Christ who alone leads them to faith.
i submit that the key that would reconcile missio ad gentes and missio
inter gentes, “the complete truth” of Jesus Christ and “how” to lead others
to that truth, which are, apparently, two opposite and mutually exclusive
orientations, is the deeper understanding of initial proclamation which
would unveil it as being the missing link between proclamation and wit-
ness of life which the FABC continues to insist as essential elements of its
mission of active integral evangelization in Asia. Surely, presenting Jesus
Christ as “the truth” himself (Jn 14,6) is not a matter of arrogance. But here
the vital question in response to Christian proclamation is a personal rela-
tionship and total commitment to Jesus Christ not whether and how Jesus
is the unique and universal Saviour nor about the rejection or acceptance of
21 Ecclesia in Asia, 19.
22 ibid., 23.
23 ibid., 10.
24 ibid., 20.
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possible ways in which God can save other people. But it is only in Chris-
tian initiation and catechesis that the “ontological notions”25 of Jesus Christ
insisted upon by Ecclesia in Asia comes to the fore.
The fABC and Initial Proclamation
Certainly, a clear understanding of Christology is presupposed in initial
proclamation. But neither a doctrinal discourse nor an argumentative pres-
entation of the faith is able to stir up the desire to have a personal encounter
with Jesus Christ. An argumentative presentation proceeds through pro-
gressive deduction. it is filled with logical reasoning which could make it
alien to listeners who are not familiar with such language. Certainly this
will have its opportune moment in the process of Christian initiation, but
not in initial proclamation. indeed, “being Christian is not the result of an
ethical choice or a lofty idea, but the encounter with an event, a person,
which gives life a new horizon and a decisive direction.”26
The animation and missionary formation seminar in Hua Hin in 1998
focused on primary evangelization. Although no definition was made, the
text presents initial proclamation more as kerygma. Kerygma focuses on
the content of the Christian faith.27 Yet, a renewed awareness and appreci-
ation of initial proclamation has led to a deeper understanding that initial
proclamation is primarily the fostering of an environment, on creating
quality relationships that could stir up an interest in Jesus Christ.
in the light of the FABC documents and the reflections during the
Study Days in Europe and South Asia, initial proclamation could be de-
fined as the witness of life of every Christian and of the whole Christian
community and the set of activities in specific contexts that, while safe-
guarding the freedom of conscience with loving respect and esteem, aim
at eliciting or stirring up an interest for Jesus making it possible to ini-
tiate the gradual and dialogical process of proposing the person and mes-
25 Ecclesia in Asia, 20.
26 Benedict Xvi, Deus Caritas Est, 1.
27 “Need of Primary Evangelization. Contents and Methods” in Animation and Mis-
sionary Formation Seminar. Uniqueness of Salvation in Jesus Christ and Need of Primary
Evangelization (rome: SDB, 1998), 79, 83, 88-93.
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sage of Jesus Christ. it is directed not only to those who do not know
Christ, but also to those who, having known him, have walked away from
him; to those who, believing that they already sufficiently know him, live
the Christian faith routinely; to those who search for God and to those who
live a life deprived of any meaning so as to lead them to an initial adhe-
sion to Jesus Christ or to a revitalization of the Christian faith.28
it must be stressed that for the FABC initial proclamation is neither a
method nor an activity nor a celebration. it is neither planned nor organ-
ized. it happens on the spot in the midst of ordinary daily life. it is that mo-
ment, that spark that could ignite the flame of faith in Jesus Christ There
are as many ways of fostering initial proclamation as there are forms of
making an invitation. Conversely, the one who receives initial proclama-
tion could freely listen and accept it, reject it or allow oneself to be ques-
tioned as exemplified by the encounter of Jesus in John’s Gospel with the
Samaritan woman at Jacob’s well (Jn 4,3-42), or the encounter of Phillip
with the Ethiopian Eunuch (Acts, 43-54). As explained above initial
proclamation, then, is a proclamation of Jesus Christ that is respectful of
their freedom of conscience. it could never do violence to the person’s con-
science nor could it be mistaken for proselytism. However, “ we shall not
be timid when god opens the door for us to proclaim explicitly the
Lord Jesus Christ as the Savior and the answer to the fundamental
questions of human existence.”29
Missio inter gentes
William r. Burrows first proposed the term missio inter gentes in 2001
because, he stressed, the proclamation of Jesus Christ in Asia is now done
by Asians themselves among followers of other religions who are friends,
neighbours and fellow citizens. This neologism implies a shift in approach
which considers the cultural, religious and social context of the gentes of
28 André Fossion, “Proposta della Fede e Primo Annuncio,” Catechesi 78, no. 4 (2008-
2009): 30-34; Joseph Gevaert, Prima Evangelizzazione (Turin: lDC, 1990), 68-71, 80-84.
29 FABC v, 4.3 in FAPA, vol. i, 282.
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Asia as loci theologici.30 East Asian theologians soon considered this neol-
ogism as the best expression of the Church’s mission in Asia as fostered by
the FABC. Some East Asian theologians have interpreted this as a clear in-
dication that the FABC’s pastoral approach and the Universal Church’s
mission ad gentes is incompatible. For example Jonathan Yun-ka Tan as-
serted that the FABC documents teach that missio ad gentes could be seen
as being definitively replaced by missio inter gentes as a new mission par-
adigm in Asia.31 This has been picked up by not a few, hence, some use ex-
pressions like, “there is no mission ad gentes in Asia,” “missio inter gentes
Asiae,” or “missio ad gentes/missio inter gentes.”
The fact is dialogue with Asia’s “great religions,”32 “rich cultures”33 and
“massive poverty”34 has led the FABC to draw out from its faith expres-
sions a new thinking even if it is initially hidden in some vague formula-
tion. This process is underpinned by a dynamic fidelity and adherence to
the one deposit of faith and a conscious concern to present this same faith
in Asian context. As this dialogue deepened, in time, new terms were de-
veloped by the Asian Church, the one and the same subject of the journey-
ing people of God, to express the one and the same faith in Asia. i submit,
therefore, that missio ad gentes and missio inter gentes are neither mutual-
ly exclusive nor diametrically opposed. These are, rather, complimentary
approaches of the one mission of the Church of Christ which both sustain
and preserve each other because both are intimately inter connected and
oriented towards each other. Missio inter gentes, then, is the Asian appli-
cation of missio ad gentes which is attentive to the Asian milieu by sharing
the faith in Christ among peoples using a step by step pedagogy. in Asia, in
our case on East Asia, mission ad gentes cannot be but among peoples. The
dialogues of life and of action fostered by the FABC take place by living
among the people. Missio inter gentes considers intercultural dialogue,
30 William r. BUrrOWS, “A response to Michael Amaladoss,” Proceedings of the
Catholic Theological Society of America 56 (2001): 15.
31 Jonathan Tan Yun-ka, “From Ecclesia in Asia to A Mission of Love and Service: A
Comparative Analysis of Two Contrasting Approaches to Doing Christian Theology in
Asia,” East Asian Pastoral Review 41 (2004): 87.
32 Asian Bishops Meeting, Resolutions of the Meeting, 12 FAPA, i, 9; FABC ii, 5 in
FAPA, vol. i, 30.
33 FABC vii, iii in FAPA, vol. iii, 8
34 FABC v, 2.2.1-2.2.3 in FAPA, vol. i, 276-277; FABC viii, 12 in FAPA, vol. iv, 5.
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interreligious dialogue, human promotion and liberation, witness, dialogue
and evangelization of culture as integral characteristics of the Church’s
approach to mission in Asia. in fact, missio inter gentes primarily aims
at stirring up interest in the person of Jesus Christ in order to initiate the
gradual and dialogical process of proposing the person and message
of Jesus Christ.
This step by step pedagogy use symbols or images of Jesus drawn from
East Asians’ daily living experiences so as to make Jesus Christ relevant to
their existential realities and concerns like the crucified and risen sage,35 the
poor Monk, the perfect realization of change, the marginal Person par excel-
lence, the crucified people,36 the Tao37 or even those which are close to East
Asian sensitivities like the Teacher of Wisdom, the Healer, the liberator, the
Spiritual Guide, the Enlightened One, the compassionate Friend of the poor,
the Good Samaritan, the Good Shepherd, the Obedient One.38 Through the
diakonia of Truth39 whatever image, symbol or formulation expressed in
myths, folklores, and other narratives40 are analyzed if they are consistent
with the Christian faith by “examining how they incorporate the biblical wit-
ness of Jesus and how they make use of the historical Christological tradi-
tions.”41 But this gradual pedagogy neither denies nor hides nor waters down
the complete truth of Jesus Christ, rather, it prepares its personal reception.
For the FABC “the promotion of justice is part and parcel of evangeliza-
tion,”42 hence social involvement is “a constitutive dimension of the preach-
ing of the Gospel, that is, of the mission of the Church for the redemption of
35 Jonathan Tan Yun-ka, “Jesus the Crucified and risen Sage. Constructing a Contem-
porary Confucian Christology,” ed., roman Malek, The Chinese Face of Jesus Christ,
Monumenta Serica Monograph Series, l/3b (Sankt Augustin, Germany: institute Monu-
menta Serica and China-Zentrum, 2007), 1487, 1496-1513.
36 Peter C. Phan, “Jesus the Christ with an Asian Face,” Theological Studies 57
(1996): 405-430.
37 Joseph H. Wong, “logos and Tao: Johanine Christology and a Taoist Perspective,”
PATH 2 (2002): 341-374.
38 These images from Ecclesia in Asia were proposed by the Synod Fathers. Ecclesia
in Asia 20, footnote 80.
39 Fides et Ratio 49 explains the diakonia of truth as an act of the Magisterium….
here i use the term referring to the service of confronting truth in a general way.
40 Ecclesia in Asia, 20.
41 Peter C. Phan, “Jesus the Christ with an Asian Face,” Theological Studies 57
(1996): 428.
42 BiSA iv, 8 in FAPA, vol. i, 212; FABC i, 15, 19 in FAPA, vol. i, 5.
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the human race and its liberation from every oppressive situation.”43 it is cru-
cial to ask ourselves often: in what way do our initiatives for human promo-
tion and development stir up an interest in the person of Jesus Christ?
As you might have noticed initial proclamation in the threefold con-
text of East Asia is not easy. Thus, in East Asia initial proclamation, or mis-
sio inter gentes, presupposes a deep spirituality of dialogue which enables
the proclaimer to overcome impeding obstacles like false ideologies in
helping the poor, suspicion and prejudices against followers of other reli-
gions which are often rooted on a superficial or false knowledge of their
beliefs as well as of their religious and cultural practices.
Initial Proclamation among East Asian Christians
Is initial proclamation relevant in countries or areas in East Asia
which are predominantly Christian? Should we not reflect on new
evangelization instead? indeed, it is not surprising if one would think that
in areas or countries where there is an abandonment of the faith or where it
is lived in a routine manner what is really needed is new evangelization
and not initial proclamation. Certainly there are complex reasons why
many Catholics abandon the practice of the faith after school or after faith-
fully attending parish catechesis. Sweeping and simplistic statements do
not do justice to the complexity of issues involved. Yet, we are aware that
in Christian countries of East Asia many of the young people who frequent
our religion classes and parishes have neither consciously opted to be
Christians nor do they all live committed Christian lives.
The necessity of initial proclamation among baptized Christians has
become more urgent today in our globalized world. Globalization and the
facility of global communication and travel multiply the possibility for re-
lationship and exchange between cultures, peoples, and individuals is rad-
ically changing the world. A new culture, in consequence, is emerging with
definite structures and a broad social context. it is not yet clear if this glob-
al movement will lead to the extinction of or reassertion of local cultures.
it is clear, however, that the emerging global culture is not a mere collec-
43 FABC i, 22, in FAPA,vol. i, 15-16.
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tion of juxtaposed local cultures. it is, rather, profoundly imbued by the
principles of materialism and secularism, where the measure of all things is
productivity, economy and technology, leaving no space for religious prin-
ciples and ethical values.44
Hence, one important effect of globalization in East Asia is secularism.
The term “secularisation” itself, in the context of European history, con-
notes an original unity between the Church and the State and the subse-
quent separation of the Christian Church and the civil state which led to
the emergence of a civil society where there is plurality of perspectives and
worldviews. This western understanding of secularisation is, to a certain
degree, foreign to Asian mindset. For an East Asian religion and culture
are intimately inseparable. in fact, a certain form of state support for prop-
erties of religious institutions has been the key element of religious politics
in Asia throughout its millennial history.45
Secularization, however, may also be understood as relegation of reli-
gion to the private sphere as well religion’s declining relevance in society
and, consequently, of the binding power of norms and values which are
rooted in religion and expressed in daily life, political orientation and pub-
lic order. This is correctly referred to as “secularism”. Secularism is cer-
tainly present in East Asia particularly in urban centres and metropolises.
in fact, there are East Asians who claim to be without any religious affilia-
tion.46 Secularism has caused among believers of all religions the loss of
the sense of God, of the sense of God’s presence in the world and of God’s
providence over their lives.47
Perhaps the most aggressive adversary of religions in East Asia is the
type of secularism, so pervasive especially among the urban middle class’
education and cosmopolitan life-style. The middle class, in turn, controls
economic activities, the apparatus of the state as well as the local means of
social communication which have managed to subtly and insidiously to
44 Mariam Ait Ahmed Quaali, “Globalization and the Future of inter-Faith Dialogue,”
Islam Today 26 (2009):119-123.
45 Joachim Gentz, “The religious Situation in East Asia,” in Secularization and the
World Religions, ed., Hans Joas, Klaus Wiegandt (liverpool: liverpool University Press,
2007), 241-242.
46 Gudrun Krämer, “islam and Secularization,” in Secularization and the World Reli-
gions, 111-112.
47 ABM, “Message of the Conference,” i, 8-10 in FAPA, vol. i, 30-31.
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capture the souls of many East Asians. There are also groups who either as-
sert that belief in the supernatural inhibits development or exploit or politi-
cize the people’s deep religious sense.48 in cultures or contexts in the
process of secularisation where the religiously implicit is barely heard or
understood, initial proclamation would need to be followed up, where it is
possible, by explicit proclamation.49
in contexts where the process of secularisation has taken place, there is
an observable faith fatigue among Christians – which, unfortunately, is al-
so reflected in religious life – and which could be noticed in the joyless-
ness, weariness of spirit and an inner sadness in living their faith, which ul-
timately lead to its abandonment. in such a context, the initial proclamation
that one receives in the family is often not adequate enough to become the
foundation of a robust faith. it is in this light that the General Directory
for Catechesis insists that Christians who either live their faith out of habit,
or as something merely ‘cultural’ or have abandoned altogether the practice
of their faith all need initial proclamation of the Gospel in view of fostering
their personal option and adhesion to Christ.50 Without this initial personal
option for Christ and initial conversion catechesis becomes sterile. How
much time, effort and resources we invest in catechesis in our schools,
training centers and parishes, yet how little we bother to ensure that those
who are catechized have actually previously made a personal faith option
to know and follow Christ as a result of an initial proclamation.51 Thus, ini-
tial proclamation is the first and necessary step towards a new evange-
lization of East Asian Christians!
Christian Way of Life as Initial Proclamation
Seeing Christianity as “style” which is an initial proclamation over-
comes the danger of reducing it to doctrines while focusing on the whole
Christian life either in all its expressions or singular of expressions, as well
48 FABC viii, i, 23 in FAPA, vol. iv, 8-9.
49 Pierre robitaille, “la Premiere Annonce en Etablissement Catholique D’Enseigne-
ment”. Dossier. Enseignement Catholique Secretariat Générale, France (March 24, 2009),
4-5.
50 General Directory for Catechesis, 61.
51 Joseph Gevaert, Prima Evangelizzazione (leumann, Turin: lDC, 1990), 68-71, 80-84.
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as in its relational or socio-political expressions.52 Thus, living among the
people implies, in turn, fostering a dialogue of heart, life and action and
looking at the context with the people under the light of the Gospel in order
to discover the signs of the times and unmask what is inhuman and provide
bridges which people can cross to new life.53
Understood as initial proclamation, missio inter gentes proclaims Jesus
Christ not by abstract metaphysical, speculative or doctrinal presentations
but by dialogue through a relational way of life among peoples of diverse
cultures, various religions and social status that is open and welcoming, and
accepts pluralism as an opportunity for mutual enrichment and collabora-
tion. relationship, which is a core East Asian value, is also the core value in
this dialogue of life and. This core value undergirds the web of relationship
and of friendship which plays an important part as shown by Matteo ricci’s
Chinese experience.54 Hence, ordinary daily life among peoples is the arena
of dialogue of life and action and the foundation on which to build theolog-
ical and spiritual dialogues. in this light, daily life is “a truly propaedeutic
path to faith.”55 Hence for us, it does not matter whether we are in school or
in a parish, whether we are involved in education apostolate, in pastoral ac-
tivity or in human promotion. All our life and activity, no matter where, is,
in fact, and ought to be, initial proclamation. No matter where we are as-
signed we are, therefore, missionaries. let whatever we do, then, be filled
with missionary zeal and ardor which were so characteristic of Don Bosco,
the founder and center of our Salesian Family!
Storytelling as Initial Proclamation
As pointed out, whether we live in multireligious context or in areas
where the majority are Christians, initial proclamation is necessary. in a
52 Christoph Theobald, “il Cristianesimo come Stile. Fare Teologia nella Postmoderni-
tà,” Teologia 32 (2007): 281.
53 roger P. Schroeder, “Proclamation and interreligious Dialogue as Prophetic Dia-
logue,” Missiology: An International Review 14, 1 (2013): 52-53.
54 Savio Hon Tai Fai, “la via Dell’Amicizia e la lex Orandi. Una lettura intercultu-
rale del Jiaoyou lun di Matteo ricci,” Rivista Liturgica 97, no.2 (2010): 231-258; Matteo
ricci, Dell’Amicizia (Quodlibet: Macerata, 2005).
55 Fides at Ratio, 67; Christoph Theobald, Le Christianisme Comme Style, vol. 1 (Cerf:
Paris, 2007), 125-131, 188-189, 385-387.
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“fully participatory Christian communities where people experience that
they “belong” and that together they are the Church,”56 we Asian Christians
are challenged to proclaim by sharing the story of our personal encounter
with Jesus the Savior. Unlike direct proclamation which could appear to
East Asians as a culturally insensitive and religiously disrespectful mono-
logue, the telling and retelling of the personal experience of Jesus on the
part of the storyteller, takes place in the context of a web of relationships
among our fellow East Asians from diverse cultures and various religions,
many of whom are poor. Our love for Christ and for our Asian brothers and
sisters impels us to narrate the story of Jesus and our personal encounter
with him. Such a storytelling becomes initial proclamation when through
the story, the storyteller inspires hope and strength among the listeners to
face their struggles in daily life. Thus, the story becomes a compelling in-
vitation to follow Jesus Christ. Yet, we tell and retell these without any
thought of forcing them on the listeners.
To be effective the Christian storyteller also needs to be formed by and
constantly drinks from the living water of God’s Word and ponder it in
his/her heart. Yet, the main actor in missio inter gentes, hence in initial
proclamation, is not the person of proclaimer but the Holy Spirit, the Great
Storyteller. This “entails perceiving and honoring the divine Spirit at work
in all peoples, cultures and religions.”57 indeed, it is the Spirit who sets
ablaze the hearts of the storyteller and the listeners58 and stirs up interest in
the person of Jesus Christ!
A fervent Wish!
Today Christianity remains “a little flock,”59 in proportion to a multi-
cultural, multi-ethnic and multi-religious population. To a great extent,
Christianity was transported without being transplanted, hence it has re-
mained a bonsai, a potted plant. Thus, East Asian Catholics, need to work
56 FABC v, 3.3.3 in FAPA, vol. i, 281.
57 FirA i, 2.4 in FAPA, vol. iii, 120.
58 “Message of the First Asian Mission Congress,” in Telling the Story of Jesus in Asia,
338-339.
59 FABC vi, 14.3 in FAPA, vol. ii, 9.
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together with other Christians, steadfastly convinced that “the lord has
sent us” to be his missionaries in this continent.60
i dare dream that our discussions during these Study Days will open
up “a new and promising horizon”61 and our Salesian missionary zeal
would “be re-kindled now” (cf. lk 12:49).62 i dare hope that after this gath-
ering we may all be “on fire with the love of Christ and burning with zeal
to make him known more widely, loved more deeply and followed more
closely.”63 indeed, “a fire can only be lit by something that is itself on
fire,”64 less we give in to faith fatigue and slide back comfortably to the
joyless and ardourless “maintenance mode” of Salesian presence in
East Asia. indeed, enthusiastic Salesian sisters, brothers and priests attract
young people to the Salesian life!
60 “Asian Congress on Evangelization, Manila 1992,” in FAPA, vol. iv, 278.
61 Ecclesia in Asia, 9.
62 ibid., 18.
63 ibid., 23.
64 ibid., 23.
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Part i
Analysis of the Situation
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Analysis of our Situation in East Asia
Sr. Alma Castagna FMA *
Cambodia
in the multicultural, multireligious and poor contexts of East Asia, the
religious awareness and sensitivity can contribute to a more mutual under-
standing and respect to the beliefs of each religion and that more dialogue
with each other leads to the paths of life and love and hope for a better so-
ciety as well as the sharing of the faith.
The most marginalized people are the most open and sensitive to the
Christian message but at the same time, because of their spiritual and ma-
terial poverty, there is a risk that they become Christians more out of eco-
nomic interest than faith conviction. Even today, for many poor people to
become a Christian is to have money, success and a future.
The Church’s mission here is to proclaim the Kingdom of God and
build that Kingdom in a world of today. The root of this proclamation is
our deep faith in Jesus, the lord of History. it is the same Jesus who was
born, lived, died and rose from the dead to witness that God is life and
love. Our mission, then, is to continue the building of that Kingdom of
God. in this light it is extremely important to prepare a highly motivated
Catholic laity (priority) because the church, “little flock” will grow when
there are lay people who dare to live and share their faith in the places of
their daily life.
China
in multi-cultural and multi-religious society of Hong Kong life is lived
in a hurried pace which makes people, especially young people, easily lose
* She is a medical doctor and a missionary in Timor leste.
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their identity or direction in life. religious awareness is a drop of water in
the thirsty heart of people today, provided we can convey it in an appropri-
ate way. living with so many questions confronting them, people desire a
mentor, a coach, to share with, to talk to and be listened to. They need
someone to indicate the way, so that they can find the truth and finally the
“real meaning of life”.
religious awareness can deliver people from the fear of death and from
the shackles of superstitions and trigger in them the desire to search for
friendship in an implacably competitive world. The attitudes we encounter
among the marginalized are:
1. Search for solutions to their needs in a spirit of justice and fairness.
2. Search for answers to the existential questions prompted by their
needs.
3. Search for friendship in an implacably competitive world.
initial proclamation of Jesus is making Jesus known. Being known
through his paschal story, how he lived, what he has done. Knowing how
Jesus proclaimed maybe a good way to imitate how to foster initial procla-
mation. What Jesus did was to offer one more choice to the traditional and
normal choice we do. in our globalized world today, we offer one more
choice, but a choice of “BEiNG DiFFErENT”. This “DiFFErENCE”
makes one discover the “MEANiNG OF liFE”.
Indonesia – Timor Leste
in indonesia it is very sensitive to say the name of Jesus but everyone
is open and appreciative of those who live His virtues (charity, forgiveness,
happiness according to the sermon of the mountain etc) . Many Muslim
youth often tell the Salesians: “do not make us as one of you, just make us
good Muslims.” The people’s openness to our witness of solidarity with
the poor, to our option to work for the service of the poor and marginalized
people without making distinction regarding religion or culture foster dia-
logue of life and action which enables us to do good to many people.
Jesus or Nabi Isa Almasih is our lord, He is our Savior. How can we
share this with the youth in the pluralistic country like indonesia and Tim-
or Oeste? Again, we say the teaching of Jesus like love, forgiveness which
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is universal. We have to bear witness as a community founded on the evan-
gelical counsels, that we really have the DNA of Jesus. Yes we are minori-
ty but we can do great things among the young to show that we are Jesus’
disciples, that Jesus is in us and that we love all the young people like Je-
sus. Another experience is the spirit of sacrifice of every Salesian. This wit-
nessing is initial proclamation. it can stir up in the young an interest to
know Jesus better.
Japan
The first missionary in Japan was considered a failure of missions. The
Christians in that period were seen as a divisive force. Full of zeal they de-
stroyed Buddhists and Shinto temples. This led to the seclusion of Japan
for 230 years. in the post war period of religious vacuum and confusion,
various Christian missions, societies and educators arrived in Japan, hop-
ing to take advantage of the situation. in order to conduct their missionary
work more effectively, they soon engaged in research on Japanese religions
and the Japanese sense of spirituality and religiosity. Centers for research
and studies were opened and institute for Christian Culture was estab-
lished. These became centers where people meet for some days and relate
to each other in an atmosphere of delicate charity. What united them to-
gether was their religious experience. Thanks to these centers Christians
began to see non-Christians as equal partners and stopped treating them as
objects of proselytism.
We recognize many moral and spiritual values in other religions and
other cultures like respect for people and nature, respect the dead, contem-
plation, prayer of the heart, kindness, etc. We honor and treasure these val-
ues. We respect their religious ceremonies. The Japanese prefer the prac-
tices of faith than theories. Thus, the witness of a joyfully living our faith
and living authentically our consecration and witness Jesus’ words and
with our lives are of greatest importance.
religious awareness and sensitivity can be a strong meeting point of
living faith and hope among the peoples of East Asia. if only religious
leaders would be united and not compete in preaching the nature and cul-
ture of their belief and shows respect to one another tradition then all can
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walk hand in hand towards one goal to the salvation of souls’ their own
soul and the souls of people they are living it.
The more marginalized people are, the more hesitant they are to work
with others because their poverty gives them less and less confidence to
develop equally with those who are better off. This is true even in their
Christian life. inversely, those who are rich do not extend a hand to wel-
come the marginalized people to grow in faith with them. Consequently,
poor people are totally separated from the rich even in church. in reality
these marginalized people are the easiest people to convince about faith be-
cause they cling to Divine Providence because they know well that they
can’t and won’t make it all on their own strength.
Since Christians are a very small minority in Japan, some Christians
think that it’s a disadvantage to be known as a Christian, especially in mar-
riage. They personally believe in Christ, but keep their faith in secret even
in the family. Many of them have difficulties to let their children receive
baptism and to bring them up in the Christian faith. This is a real challenge
to initial proclamation.
Bishop Mori Kazuhiro wrote in 2008 that that in 1987 the bishops of
Japan convened a national conference to search for new ways to evangel-
ize. They realized that our problems lay in the “gap between faith and dai-
ly life” along with the gap between Church and the Japanese society. They
felt that we will progress in evangelization only when the Church will have
a meaningful presence in Japanese society and be seen for its simplicity of
life like Mother Teresa. These reflections of the National Conference give
us clear hints regarding the initial proclamation in Japan today.
Korea
Korea is a multicultural and multireligious country with a culture of
meditation and reflection that is more developed than in the Western
world. Hence, Koreans are also more open to accept a culture of prayer and
efforts to find the truth. Thus, many become Christian by realizing that the
mystery they experience in this life is the mystery of God.
On the other hand, a moral relativism that is easily affected by eco-
nomic hardship and mass media sets obstacles in integrating Christian val-
ues and the truth of God. Direct proclamation is not possible. it is necessary
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to help them in their human, social, and cultural development through var-
ious activities, movements.
The holy and sincere life of the late John lee Taeseok, missionary in
Tonj, Sudan is truly becoming a means of initial proclamation of Jesus in
Korean society today.
Myannmar
The influence and belief of spirit world could sometimes be helpful,
yet sometimes it could also be oppressive and fearful. Similarly, the strug-
gle for survival is the priority for most of the poor, so hope for economical,
physical development is very appealing and attractive.
Most marginalized people have a sense of inferiority. Often they can’t
make decisions. They do not have the courage to stand up for their rights.
Their daily survival is their priority. They are always after the money. They
look at life as a struggle and something to suffer as the result of their past
life. Some keep their suffering interiorly and they do not want to share with
others about their difficulties. This causes them to get the depressed or
even develop heart diseases.
in the multicultural and religious context of Myanmar, Christianity
could make a great contribution towards reconciliation and harmony, a life
together and collaboration among the people for the sake of humanity.
Christianity can be a unifying factor among other religions.
liturgical celebrations, adoration or prayers have great importance in
the life of Burmese Catholics. There will be always almost someone or a
family praying in Church, but without right motivations. Some come to
Church because others are doing it or since this family does it, so i have to
do also. Therefore, prayers are often limited to rituals but never manifest-
ed in deeds and service filled with love. This could be a counter sign to ini-
tial proclamation of the Gospel in Myanmar.
The Phillipines
Although the majority of the population of in the Philippines is
Catholics, there are also Protestants and as small percentage of the popula-
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tion are Muslims, Buddhist and followers of other religions. Peoples of
East Asia generally have an innate religious awareness and sensitivity. The
traditional forms of religious experience can help in the discovery of the
content and wisdom behind these traditional forms. The area of popular re-
ligiosity or popular expressions of relating with the “sacred” is very rich in
human and spiritual expressions – touching the areas of intuition, percep-
tion, sentiments and feelings.
New forms of religious experiences could be creatively explored in or-
der to discover new methods and expressions attractive to people today.
The vast field of social means of communication is a great challenge for
exploration. The people’s religious awareness and sensitivity could moti-
vate them to liberate themselves for the shackles of oppressive poverty.
The positive attitudes of marginalised people favorable to evangeliza-
tion or initial proclamation are: openness to God, appreciation of the beau-
ty of nature, valuing family life, valuing smooth interpersonal relation-
ships, simple and frugal living, hard work, generosity, respect for life, awe
before the divine mystery, gratitude for God’s gifts, optimism and joy, pa-
tient-endurance, flexibility & resilience, inventiveness & creativity, friend-
ship, sense of belonging in a communitynmy.
Among marginalized people there is an attitude of dependence on the
divine intervention. There is the attitude of trust in the God whom they
know as Father, Provider, loving, and redeemer. There is an attitude of
hope in the redeeming power of a God who will save them from their
poverty and misery. This dependence on divine intervention could also
lead to a tendency to become lazy and remain passive, believing that God
will not abandon those who trust in Him. This is manifested in the fact that
in the Philippines the poor remains poor and the rich becomes richer. The
school apostolate and other social services are some of the concrete ways
of proclaiming Christ. The alleviation of human conditions of poverty is
the way of bear credible witness to Christ. The interventions of Catholic in-
stitutions in moments of natural calamities and disasters are highly valued.
The negative attitudes of marginalised people that have adverse influ-
ence on evangelization or initial proclamation are: superstitious view of
life, fear of the evil spirits, fear of punishment by an angry God, resigna-
tion to fate or fatalism, complacence in one’s comfort zone or ignorance,
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pride, greed & selfishness, worldly desire for pleasures, lust for money,
vices and immorality, corruption of morals, lack of concern for the envi-
ronment, self-centered opportunism, dishonesty, lack of self-discipline,
lack of concern for the common good, indifference, superficiality, depend-
ence, and “dole-out” mentality.
The Christian faith or religious awareness becomes the guiding moral
principle and establishes the norms on which behavior and practices are
based. it dictates the mode of behavior of a Christian in his or her day to
day interaction with others in society.
Today the challenge to the “little flock” or the communities of Chris-
tians spread in East Asia is to experience a “new Pentecost” for the launch-
ing of a new evangelization. Even in the Philippines the challenge is
twofold:
– to discover the Spirit of God already waiting for us in the ancient re-
ligions of Asia – waiting for the complete and definitive revelation
of Jesus Christ.
– to reach out to peoples who are waiting for the Good News of salva-
tion of Jesus Christ – to liberate them from oppressive poverty and
show them the Way, the Truth and life in its fullness (Jn 14:6).
in the Philippines we need to rediscover
a) the Basic Ecclesial Communities (BEC) as the new way of be-
coming church today because it has the capacity to empower the
people in order to address the challenges of modern times.
b) the traditional Baptismal Catechumenate as a process of growth
in the faith that can be updated and adapted to our modern con-
texts.
c) the importance of education of young people in our schools and
training centers as a way of developing a healthy Christian con-
science of Catholics in the midst of society where corruption and
materialism are on the agenda.
d) the opportunities for initial proclamation and deepening of the
faith through groups and new forms new movements in the
Church.
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Thailand
The Thai people’s religious awareness and sensitivity foster an envi-
ronment in which relationships, messages, educational initiatives of var-
ious kinds reflect, testify and present lifestyle and mission of Jesus’. it
helps us accompany people entrusted by appealing to their inner good-
ness. Their religious sensitivity offers them opportunities' for reflection.
Generally they are open to dialogue, even if sometimes they are not as
available to welcome concrete persons. They acknowledge the good
Christians accomplished, as well as show their solidarity with Christians
especially in the defense of moral values.
Their religious awareness and sensitivity help the young people and
adults find their source of true life, the right way and the truth, which we
can find all of these only in Jesus Christ. Help the human being touch this
truth in the natural events that emerges in our society and in the world
around us. Take care and love the poor and be one of them. respect the
Human Dignity of the people and respect for human life and to search for
the truth.
The great majority of the people of Thailand are Buddhist and, natural-
ly, Buddhism’s influence and dominance is felt in daily life. They strongly
believe that children are born with disabilities due to the sin their parents
had committed in the past life. Therefore, they have to accept it and live this
life as the consequence of their sin. The family of persons with disabilities
often face the economic hardship. Thus often the person with disability is
ignored or unattended. Because of their limited educational background,
they are not easily convinced that their children with disability could be re-
habilitated to live inclusively with other people. They would rather leave
them in the home, often alone, until their death.
Among poor Catholics there are those who have not had the opportuni-
ty to deepen their Christian identity, some are open and willing to continue
this journey, instead others are more concerned with asking, sometimes
even demanding, for financial help. it is almost as if it is their right to char-
ity but we have hope that they will be more open to the grace of God.
The evangelization in Thailand was initiated more that 400 hundred
years ago, yet the Catholic population is only 0.8% compare to the 65
million population. Why is it that very few Thais are converted to Christi-
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anity or to Catholicism? The Thai people want to see more love in action
to empower them to live a better quality of life. We have to be more pro-
active to preach the love of God to the poor and young people through
our good way of life. We have to be friend with the young in our schools
to understand them, regain their trust of friendship in order to win their
hearts and share them our faith in Christ. As a “a little flock” we bear wit-
ness to Christ through our joy and hope even if we face difficulties and
sufferings. initial proclamation could only take place through witness of
life and service!
Vietnam
in vietnam the people’s religious awareness and sensitivity can make
a great contribution to bring about reconciliation the harmony, a life of
collaboration among the people our common good. it can be a unifying
factor among other religions.
Our effort among the marginalized to defend human rights and dig-
nity, promote life through engagement in health care, in social develop-
ment and education become a means to make an initial proclamation of
Christ. Yet, initiatives to foster initial proclamation are very few mainly
because of the strict control of the government over religions. Many
Catholics too lack of a comprehensive vision of reality of the Church.
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initial Proclamation in East Asia
in FABC Documents and in Ecclesia in Asia
Fr. Joseph Phuoc SDB*
Introduction: the Story of a Cab Driver
in one decade (1994-2004) the Protestants in vietnam grew from
400.000 to 1,200,000 members, almost 300%. Meanwhile, the Catholic
Church in vietnam has grown just 1.01 %. The same may be said about
mainland China where our Protestant brothers and sisters are boasting of
their fast growth in spite of adversities, political oppression and under
different forms of persecution. is there something missing in us, mission-
aries and proclaimers of the Good News to all our brothers and sisters in
this large Continent of Asia? Are we going towards the wrong direction
so much so that for centuries, the Catholic Church in Asia is still a mi-
nority, except in the Philippines? i believe that these Study Days will ex-
plore new venues for initial proclamation.
First of all, in this presentation i would like to break down some key
concepts as an introduction to our theme of these days, and after that, i
would like to highlight some reflection on the Church teaching on this
issue of the initial proclamation. For the first part of this presentation i
am heavily dependent on the presentation of professor Ubaldo Montisci
at the Study Days on Initial Proclamation in Europe (2010).
The great Commission of Jesus at the time He went back to His Fa-
ther has been always treasured by the disciples:
1. And he said to them, “Go into all the world and proclaim the good
news to the whole creation.” (Mk 16,15)
* Joseph Phuoc has a doctorate in Theology. He lectures Salesian Postnovitiate in Dalat,
vietnam and is part of its formation team. He is also a visiting lecturer at the Don Bosco
Center of Studies, Paranaque, Philippines.
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going, proclamation of the good news —> universality
2. “Go therefore and make disciples of all nations, baptizing them in the
name of the Father, and of the Son and of the Holy Spirit, and teach-
ing them to obey everything that I have commanded you. And re-
member I am with you always to the end of the age.” (Mt 28,19-20)
Going, Making disciples, Baptizing, Teaching to obey, remembering
the lord’s Presence.
“You are witnesses of these things. And see, I am sending upon you
what my Father promised; so stay here in the city until you have been
clothed with power from on high.” (luke 24,48-49)
Being sent, Being Witness, Being clothed with power from on high.
“But you will receive power when the Holy Spirit has come upon you;
and you will be my witnesses in Jerusalem, in all Judea and Samaria,
and to the ends of the earth.” (Acts 1,8)
receiving the power of the Holy Spirit, Being witness to the ends of
the earth.
For two thousand years, thousands of Jesus’ disciples have obeyed
this command and traveled to the farthest end of the world to share the
Good News of Jesus and about Jesus. vatican ii in the last century has
launched the whole universal church to its missionary thrust in facing
various obstacles of the modernity.
in fact, for vatican ii, the entire Church is missionary. its missionary
thrust comes directly from the Mystery of Trinity. in the words of
Stephen Bevans, “the Church’s foundation and continued existence are
not to provide refuge from a sinful world or to provide a warm and sup-
portive community for lonely souls, or even less to be a plank of salva-
tion on a tempestuous sea that threatens damnation.” But “the church is to
point beyond itself, to be community that preaches, serves and witnesses
to the reign of God. in doing this, the church shares in and continues
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through the power of God’s Spirit, the work of its lord, Jesus Christ.”
That’s why vatican ii states that the “pilgrim church” is missionary
by its very nature (Ad Gentes 2); Paul vi affirms that evangelization is
the church’s identity (Evangelii Nuntiandi 14), and John Paul ii declares
that missionary activity belongs to the nature of the Christian life (Re-
demptoris Missio 1). Then, the FABC Theological Advisory Commission
proposes that “the church is a community of disciples bearing witness to
the risen lord and his Gospel. Therefore it is the process of evangeliza-
tion that is the raison d’être of the church.” Bevans stressed that the
church does not have a mission-as if the church exists prior to its task,
rather it is mission as such.
let us explore, therefore, the content of our term initial proclamation
in the light of the wider context of “evangelization”, which had diverse
interpretations from vatican ii until today. Then, we will draw some re-
flections on the nuances of its meanings which could be relevant to our
discussions these days.
it is in fact possible to identify two different ways of understanding
evangelization from two important documents of the Magisterium: Ad
Gentes (1965) and Evangelii Nuntiandi (1975), which found further de-
velopment in contemporary thought. in the Council Decree Ad Gentes,
the Church’s missionary work is presented as composed of four succes-
sive stages:
– witness of life, dialogue, presence of charity
– evangelization and conversion
– the catechumenate and initiation Christian
– formation of the Christian community
in this perspective, evangelization appears as a specific “moment” in
the mission of the Church, precisely, the action directed to trigger the
process that could lead to conversion and the first act of faith, which pre-
cedes the entry into the catechumenate (Ad Gentes n. 7).
Meanwhile, Evangelii Nuntiandi marks a major turning point. The
document offers a broader concept of evangelization and defines it as a
complex and varied elements which aims at the renewal of humanity
through witness, explicit proclamation, inner adherence, entry into the
community, acceptance of signs, apostolic initiative
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The vision of evangelization that emerges is global: every ecclesial
activity may, indeed, it must fall within its scope. The text, conscious of
the breath of the meaning introduced, expresses it this way:
“These elements may appear to be contradictory, indeed mutually exclu-
sive. In fact they are complementary and mutually enriching. Each one
must always be seen in relationship with the others. The value of the last
Synod was to have constantly invited us to relate these elements rather
than to place them in opposition one to the other, in order to reach a full
understanding of the Church’s evangelizing activity” (Evangelii Nun-
tiandi n. 24).
in hindsight, the term mission has been employed with different
meanings and has brought with it some secular understanding (mission
impossible) and it has been gradually replaced with a more catholic term
evangelization (Protestants prefer to use the term “evangelism”). How-
ever, they are somehow exchangeable since both of these terms have the
more general meaning of the church’s ministry ad intra (to be a sign and
credible of what it stands for), and ad extra (for the work outside, per-
suading people to membership or promoting values of God’s reign in the
world). it seems rather clear that church’s documents use both terms
“mission” and “evangelization” as interchangeable in some contexts.
Here we have to state categorically in the beginning that “to evan-
gelize” does not mean simply “to teach a doctrine,” but “to proclaim
Jesus Christ” by one’s words and actions, that is, to make oneself an in-
strument of his presence and action in the world.
Evangelii Nuntiandi contributes more than any other document to the
deep understanding of evangelization, but, paradoxically, it is one of the
cause of the difficulties of interpretation of this term, especially since its
use in the narrower sense is never entirely abandoned which, in any case,
requires being re-named, especially at this historical moment in which the
action takes on new importance that the Church will help to inspire faith
in the non-believers.
various terms are used like “first evangelization,” “pre-evangeliza-
tion,” “new evangelization,” and “re-evangelization.”
1. Compared to initial proclamation the term first evangelization has
the advantage of better reflecting the complexity of pastoral action aimed
at arousing the faith (which surely means a verbal proclamation, but it
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also has a component not entirely attributable to the word). it could in-
clude all moments ranging from initial dialogical witness , to the explicit
proclamation of Christ, arousing in the interlocutor an initial adhesion of
faith.
However, it can be understood either as an ecclesial action aimed at
stirring up the faith (Catechesi Traedendi n. 19), as missio ad gentes to
distinguish it from “new evangelization” (Redemptoris Missio n. 37); or
as the first phase of the process of Christian initiation (rCiA n. 68).
2. Another term is missionary preaching. However it is rarely used
and associated with “evangelization” in the restricted sense used in Gen-
eral Directory for Catechesis n. 17 or “initial proclamation” after Cate-
chesi Traedendi n. 18 and General Directory for Catechesis n. 52.
3. Kerygma is another term used. its principal meaning is the content
of the message proclaimed, the extension of meaning to the action of pro-
claiming – analogically possible - is very rare.
4. A term which is widely used today, even at the risk of becoming a
repository, more or less relevant, of any innovative attempt in the field of
pastoral ministry is new evangelization. The reference point is Redemp-
toris Missio n. 33 which clearly distinguishes between missio ad gentes,
pastoral activity and new evangelization
– “missio ad gentes” is directed to peoples, groups, and socio-cul-
tural contexts in which Christ and his Gospel are not known, or
which lack Christian communities sufficiently mature to be able to
incarnate the faith in their own environment and proclaim it to
other groups. Redemptoris Missio attests to the importance of the
mission ad gentes in old and new contexts: the traditional territorial
areas, which have similar situations but not homologous to ours,
the big cities, especially in the southern hemisphere, the cultural
areas, the “new areopagi” (n. 37).
– “pastoral activity” of the Church is directed to Christian communi-
ties with adequate and solid ecclesial structures, fervent in their
faith and in Christian living, bearing witness to the Gospel in their
surroundings and having a sense of commitment to the universal
mission.
– “new evangelization” is directed instead to an intermediate situa-
tion, in which groups of the baptized have lost a living sense of the
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faith, or even no longer consider themselves members of the
Church, and live a life far removed from Christ and his Gospel.
The text of Redemptoris Missio is widely cited in General Direc-
tory for Catechesis n. 58.
5. Among these various terms initial proclamation is probably to be
preferred for its continued presence through time in a large number of
documents; for being the term which preferred among the more or less
equivalent formulations; for the “univocal” meaning that is attributed to
it. in any case it is the terminology preferred by the General Directory for
Catechesis n. 51.
Redemptoris Missio reaffirms the permanent priority of initial procla-
mation in the life of the Church, its “central and indispensable” role (n.
44) in building up the Church and because all peoples have the right to
know the Good News of “new life” offered by God in Jesus Christ. This
proclamation is to be done in the context of the lives of those who receive
it, in an attitude of love and esteem for the listener, with a language that is
concrete and adapted to circumstances in the certainty that the Spirit is at
work and establishes a communion between the missionary and listeners.
Finally, although initial proclamation is especially used in contexts
considered to be missio ad gentes, it is also increasingly considered a ne-
cessity even among the Christian Churches of ancient tradition (cf. Gen-
eral Directory for Catechesis nos. 25 e 58). The concept, despite of its em-
phasis on proclamation, is used by the documents to mean more than mere
witnessing or mere proclamation of the contents of the kerygma; therefore,
it cannot be reduced to some limited and occasional intervention.
Meanwhile Ecclesia in Europa introduced a novel distinction be-
tween “initial proclamation” and “renewed proclamation.” The initial
proclamation of the Gospel is directed to the non-baptized (n. 46) while
renewed proclamation is directed to the baptized but illiterate or inconsis-
tent in the practice of the faith (n. 46) and, therefore, they do not live con-
sciously the faith. Here, the challenge is not to baptize the converts but to
bring Christ to the baptized (n. 47).
More clearly, the General Directory for Catechesis distinguishes
three moments in the one evangelizing process:
– missionary activity which is aimed at non-believers and religiously
indifferent;
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– catechetical activity-initiation which is directed to those who
choose the Gospel or in need to complete or restructure initiation;
– pastoral activity is directed to believers in the community (n. 49).
The document itself acknowledges that the boundaries between
church activities are not clear.
later on, in Dialogue and Proclamation, the magisterium dealt with
the relationship between interreligious dialogue and proclamation. Here,
proclamation is examined in the context of the unbalanced treatment
which seems to take place in some regions where the explicit mention of
the lordship of Jesus Christ is “bracketed” in favor of dialogue under dif-
ferent forms. in this document, the stress is placed again on the primacy
of proclamation without any rejection of dialogue:
recently John Paul ii expanded the content of evangelization in Ec-
clesia in Asia n. 43:
The proclamation of Jesus Christ in Asia presents many complex aspects,
both in content and in method. The Synod Fathers were keenly aware of the
legitimate variety of approaches to the proclamation of Jesus, provided that
the faith itself is respected in all its integrity in the process of appropriating
and sharing it. The Synod noted that “evangelization today is a reality that
is both rich and dynamic. It has various aspects and elements: witness, dia-
logue, proclamation, catechesis, conversion, baptism, insertion into the ec-
clesial community, the implantation of the Church, inculturation and inte-
gral human promotion. Some of these elements proceed together, while some
others are successive steps or phases of the entire process of evangeliza-
tion”. In all evangelizing work, however, it is the complete truth of Jesus
Christ which must be proclaimed. Emphasizing certain aspects of the inex-
haustible mystery of Jesus is both legitimate and necessary in gradually in-
troducing Christ to a person, but this cannot be allowed to compromise the
integrity of the faith. In the end, a person’s acceptance of the faith must be
grounded on a sure understanding of the person of Jesus Christ, as pre-
sented by the Church in every time and place, the Lord of all who is “the
same yesterday, today and forever.
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II. REFLECTIONS:
After trying to understand some concepts related to initial procla-
mation in the relation with the process of evangelization, let us now focus
on some key points that i believe need to be stressed in order to draw out
some implications for our discussion. in the words of Dialogue and
Proclamation n. 10:
“Proclamation is the communication of the Gospel message, the mystery of
salvation realized by God for all in Jesus Christ by the power of the Spirit. It
is an invitation to a commitment of faith in Jesus Christ and to entry through
baptism into the community of believers which is the Church. This proclama-
tion can be solemn and public, as for instance, on the day of Pentecost, or a
simple private conversation... It leads naturally to catechesis which aims at
deepening this faith.”
Professor Monstisci had pointed out that it is possible to distinguish
two main ways of understanding initial proclamation: as an ecclesial
“style” and as a concrete evangelizing practice of the Church.
1. Initial Proclamation as “Style” of Proposing on the Part of the
Church
First of all, initial proclamation can be understood as institutional and
collective attitude of the Church in all its public events that, while not
wishing it to be so, are in fact its image and the “initial proclamation” that
the world receives, and which must be given careful attention specially in
frontier situations and in the encounter with reality, people and situations
outside the usual spheres.
Hence, for italian luca Bressan, initial proclamation indicates a men-
tality and the Church’s style of presenting herself and the interventions that
“more than a practice in itself, more than a further additional element, with
“initial proclamation” […] i intend to indicate an organizing principle.
Proclamation in the development of the argument, suggests a number
of guiding principles that may be useful in our discussion:
– the interlocutors are “outsiders”, i.e. non-believers or baptized who
do not participate regularly in church activities. This implies a dis-
tancing from the ordinary, habitual answers, to the demands of Chris-
tian community life to which we have been accustomed until now.
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– from the anthropological point of view, this style requires paying at-
tention to the places where identity and the meaning of life are ex-
pressed, at the same time, one should be reminded that the dy-
namism makes Christianity capable of “living the fundamental an-
thropological experience while opening them up to new meanings”
through the activation of symbolic dynamics that these experiences
contain but which often remain inactive. This is called inculturation.
in other words, Christianity will pay attention to places and practices
that every culture develops to express the fundamental dimensions of
human life; it must then examine these practices, discover the ability to
be open to the meaning, the openness to listen to the Christian message; it
must know how to present itself in public spaces. From the institutional
point of view, through humanizing relationship, initial proclamation as a
style is an invitation of people to listen, to question and to accept. in
many cases relationships become the starting point (or re-starting point)
of a journey of faith.
initial proclamation as a style has these elements: it chooses the con-
texts of proximity as the anthropological space in which it establishes it-
self; it makes the ordinary daily life the characteristic that describe the
way it functions; it accepts the challenge of diversity and ambiguity as
points of departure and possible place for the recognition of the different
partners of the relationship; at the same time, it jealously keeps guardian
of its memory, of Christian diversity which pushes it as a stimulus to in-
habit these territories, in order to weave these relations. it is precisely due
to these elements that Christianity can make its frontiers, its borders, a
truly significant space for initial proclamation.
2. Initial Proclamation as a Concrete Practice of Evangelization
A second way of understanding initial proclamation is to consider it
as a concrete pastoral action in everyday practice with individuals and
groups. From this point of view, one of the definitions that had favorable
reception among experts in this area is the one provided by the Belgian
André Fossion: “esignates the statements of the Christian faith in various
forms, which, in determined contexts, encourage and make possible the
first steps in the faith by those who are far from”.
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in the reflection of Xavier Morlans initial proclamation is that activity
or set of activities that aim to bring the core message of the Gospel to
those who do not know Jesus Christ, to those who, having known him,
have abandoned him; to those who believe that they already know him
sufficiently and live the Christian faith out of habit, with the intention of
stirring up an interest in all of them for Jesus Christ that could lead to an
initial adhesion or a revitalization of faith in him.
in summary, initial proclamation is relative to the first steps of the
faith:
– it is “first” for the interlocutor, who feels moved to undertake a
path of growth in faith;
– there is no single form of initial proclamation;
– by affirming that steps in the faith “are possible” it is clear that it
deals with a proposal that takes into account freedom and it does
not refer to a relationship of force or conquest;
– The recipients are those who, for various reasons, are estranged
from the faith, are “far” from it or have moved away from it;
– it highlights the complexity and diversity of socio-historical situa-
tions.
– it could be added that while catechesis is an organic and systematic
reality, initial proclamation is a naturally partial experience. it is
an emblematic operation of what the Church is and what it should
do; it is a communication device, an interface between the Church
and the contemporary human person.
– The acceptance of initial proclamation has no formal visibility (for
example a liturgical rite) but it is basically something that occurs in
the conscience or inside the recipient, thus it is sometimes difficult
to verify it. in fact, it is part of the attitude of the one who pro-
claims not to seek the immediate certainty of the results.
Turning to our Asian context, the great question now facing the
Church in Asia is how to share with our Asian brothers and sisters what
we treasure as the gift containing all gifts, namely, the Good News of
Jesus Christ (Ecclesia in Asia 19). in fact, Ecclesia in Asia re-affirms that
there can be no true evangelization without the explicit proclamation of
Jesus as lord.
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Ecclesia in Asia 19 re-states what the Second vatican Council and the
Magisterium have repeatedly stressed, that is, the primacy of the procla-
mation of Jesus Christ in all evangelizing work. Deeply aware of the
complexity of so many different situations in Asia, and “speaking the
truth in love” (Eph 4:15), Ecclesia in Asia invites us to proclaim the
Good News with loving respect and esteem for her listeners, a kind of
proclamation which respects the rights of consciences. Yet, respect does
not eliminate the need for the explicit proclamation of the Gospel in its
fullness.
Concurring what the Asian church leaders and theologians have stated
for decades, Ecclesia in Asia insists that the proclamation of Jesus Christ
can most effectively be made by narrating his story, as the Gospels do.
For Ecclesia in Asia, the ontological notions can be complemented by
more relational, historical and even cosmic perspectives. The Church in
Asia must be open to the new and surprising ways in which the face of
Jesus might be presented in Asia.
The second stress is the much-quoted statement: A fire can only be lit
by something that is itself on fire. it means that “the Good News of Jesus
Christ can only be proclaimed by those who are taken up and inspired by
the love of the Father for his children, manifested in the person of Jesus
Christ...Christians who speak of Christ must embody in their lives the
message that they proclaim. (Ecclesia in Asia, n. 23).
Asia prides itself on the plurality of primal and traditional religions,
cultures and traditions. At the same time, the scandalous poverty suffered
by the marginalized and oppressed in Asia is an affront to God. in this
context, the Asian Bishops explain mission as a triple dialogue: with the
poor, the different cultures, and religions (Synod 1999: No. 5).
The FABC has consistently pointed out that, a holistic, contextual
evangelization calls for a three-fold dialogue with the cultures, religions
and the poor of Asia. it prefers the term “progressive evangelization” re-
ferring to that which grows, develops and matures through:
– formation (initial proclamation, catechesis, theology as the action-
reflection of adult members as agent-subjects of ecclesial praxis
and
– spiritual guidance.
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Part ii
Study & reflection

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initial Proclamation of Christ
in a Multicultural Educative Settings
through Storytelling
Fr. Cyril Niphot Thienvihan *
Introduction
The following presentation is based on my theological and anthropo-
logical studies.
outline of Slide Presentation
• Brief background of indigenous People in Thailand and the work of
Missionaries with
• indigenous Peoples.
• Pope’s Address on indigenous faith & cultures.
• linking Asians, linking peoples, linking faith and cultures
• What is the missionary activity of the local Church (rTrC) in a
multicultural and multireligious context of Chiang Mai Diocese? and
• Others…….
* Cyril Niphot Thienvihan is a priest of the Diocese of Chiang Mai. He is the Director
of the Research & Training Center for Religio-Cultural Community, Chiang Mai, Thailand.
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Population figures of ethnic peoples in Thailand (2002)
Presently around 1,500,000 Million (2011)
Ethnic Groups
1. Karen
2. Hmong
3. lahu
4. Akha
5. Mean
6. lizu
7. H’tin
8. lua
9. Khmu
10. Mlabri
11. Da-ang (Palaung
12. Tongsu
13. Chinese Yunanese
14. Shan (Tai)
15. lue (Tai)
population
438,131
153,955
102,876
68,653
45,571
38,299
42,657
22,260
10,537
282
1,626
257
21,158
12,020
5,907
The discovery of local faith-culture values by the Missionaries
Fr. Oxibar (1935) wrote that he rejoiced in such indigenous tra-
ditions as being those of a people who, like his own Basques, could
become Christians but still express their joy of life through the
ways of their ancestors.
“These ancestral traditions would flower still more gracefully”
under the protection of new religion and “through his presence and
his prayers”
Pope Benedict’s Address in 2008
• by participating in interreligious dialogue, the faithful “are not
renouncing” their commitment to spread the Gospel, which is an
intrinsic aspect of the Christian identity.
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• interreligious dialogue hopes to build up “relations of mutual
knowledge and respect” which can overcome animosity!
• Carry forward this important work (interreligious dialogue), ex-
ploring every avenue open to you....We need to initiate dialogue
not for more peace alone, but above all to honor the human face
of God, that is, our human dignity.
Pope Benedict XVI reiterated the profound respect of the
Church towards other religions (Sept 2010)
• “Here too i wish to voice the Church’s respect for the ancient re-
ligions and spiritual traditions of the various continents.”
• We are also gratified to find in other religious experiences a gen-
uine concern for the transcendence of God, acknowledged as
Creator, as well as respect for life, marriage and the family, and a
strong sense of solidarity.
Message of Pope John Paul II
• Your culture, which shows the lasting genius and dignity of your
race, must not be allowed to disappear.
• Do not think that your gifts are worth so little that you should no
longer brother to maintain them.
• Share them with each other and teacher them to your children.
• Your song, your stories, you paintings, your dances, your lan-
guage must never be lost.
To realize the above message of the Pope:
• The local church needs to shift paradigm
• as Fr. Jojo Fung mentioned: the envisioned “double shifts” in the
mission of the church of Asia is related to the changes in the way
of being Church in Asia in the midst of indigenous peoples.
• The mission of the Church in Asia involves:
- Everyday interaction
- Accompaniment
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- religious experience
- liberative struggling to learn the shamanic way that the sacred
power of the creative spirit must transform the way of doing
mission of the Church that is shamanic and congenial to the as-
pirations of the marginal communities of indigenous peoples of
Asia.
The mission of promoting sacred sustainability
• The Church of Asia is in need of forerunners who are led by
God’s creative spirit to live evangelically poor lives grounded in
Jesus, the relational God-center in the web of “multiple relation-
ality” that enable the Asia forerunners to relate to the different
worlds and the different cultures and religions. in this way, the
Church becomes a counterculture to the global capitalistic cul-
ture.
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Experiences of Mission Work of Chiang Mai Diocese -
research and Training Center for religio-Cultural Community
(rTrC)
A research centre has been set up to empower people’s move-
ment based on religio-cultural values of local communities. it is
working on its experience drawn from the work of the Diocesan
Social Action Centre of Chiang Mai and missionaries in the North
with an emphasis on a holistic approach of community work.
it has been working with several ethnic groups spread out
throughout Northern Thailand, indigenous lowland people and
highland tribal people. in addition, the research centre also co-oper-
ates and gets involved in building an interreligious network for so-
cial action, which includes Buddhists, Muslims and Protestants,
who share common direction of work.
rTrC is composed of people from different faith-cultures. The
founders are individuals who have the concept and experience in
supporting people’s movement, such as representative of grassroots
organisations, lay people working in development organisation, cat-
echetical centre personnel, youth, priests, religious women and men
and university scholars.
Empowering People’s Movements
1) Northern Social Forum (NSF)
2) Spiritual leaders Forum
3) Strengthening People’s Organization and Movements
rTrC collaborates with people’s organizations and indigenous
groups in building a network among themselves and with other net-
works at large in order to revive and return the values of sacredness
to the world based on the beliefs and cosmovision of the indige-
nous people.
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formation and Training for future Successors
The Organic intellectual (Oi) Training lasts 2 years
Goals:
• To provide alternative education for grassroots leaders and young
people from communities in response to intention and need of
local communities in maintaining their religio-cultural values.
• To motivate leaders to be aware of and confident in local wisdom
inherited from cultures of their communities.
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A response to Cyril Niphot Thienvihan
Fr. Fidel Orendain SDB
i approached my process of understanding this article with the rever-
ence of a new comer, entering the revered circle of missionary front
liners. i am a Salesian and can only speak from that perspective. i also
must mention my background in Communication and Cultural Analysis
and my role as a trend watcher of ideologies and technologies that affect
the life of faith of the young. That makes me more of a sociologist which
i hope is not too beneath nor incompatible with missiological theology.
My task is to offer feedback and digested reflections on the paper sent
to us by Fr. Niphot before the Study Days, which was a part of a work of
Fr. Jojo Fung, SJ. My reaction is mainly based on this work and not on
Fr. Niphot’s presentation today. it has to be pointed out, however, that
Fung’s work serves as a foundation to understand Fr. Niphot’s presenta-
tion today.
The excerpt from Fung’s work is extensive in several dimensions –
theology, anthropology and pastorally. i aim to mention only some salient
features in his work which i believe are crucial for effective Salesian mis-
sion, particularly “initial proclamation” in the 21st century and indicate
places for possible Salesian application or suggest more deliberations
where needed.
reading the paper and some other documents related to the topic gave
me an awakening, perhaps rousing is a better term. i am amazed how new
theological terms have come about in the area of Missiology and Ecclesi-
ology in the past 20 years. i realize that the paper adds to the long list of
theologies of liberation that have been indigenized to the point that we
now have various contextual theologies of liberation in Asia – e.g. Min-
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jung theology, Dalit theology, indigenous people’s theology, theology of
struggle, Asian feminist theology, homeland theology or theology of self-
determination.65 Just a few years back robert Schreiter commented that
the existing list of theologies of liberation is not enough to meet the nu-
merous post-conflict realities of Asia. He proposed another paradigm of
mission that must go hand in hand with other liberation theologies—rec-
onciliation theology.66 But this is not the focus of this reaction.
Since the article is a chapter of a bigger work of Jojo Fung, SJ, there
is the possibility that some of my comments and questions are addressed
in the pages that do not appear in our speaker’s presentation. Having no
access to Fr. Fung’s complete work, i could only presuppose that the new
patterns and proposals presented in this gathering (and in Fung’s book)
spring from an evaluation of other liberation theologies and their frame-
works of doing mission. With that concern, i put forward my thoughts.
1) The overall paper seems to miss the nail on the head since the
topic for consideration is “Initial Proclamation in a Multi-Cul-
tural Educative Setting through Storytelling”. But some gen-
eral principles can be deduced and applied in educational settings
we Salesians run or help manage. Fung’s schema of dialogue ap-
peals to our Salesian charism:
• Dialogue of everyday interaction
• Dialogue of religious experience
• Dialogue of accompaniment
• Dialogue of liberative struggle
2) The paper focuses on indigenous peoples living cultural symbols
of their ancient civilizations in a contemporary world who still ad-
here to the primal religions. its main thesis is the necessary en-
gagement with or “preferential inclusion” of Shamans as dialogue
partners of theology in a way that is not simply academic but a
lived-experience. Even if this idea is not new, we commend the
document for its insistence on dialogue and intense exposure.
65 Hope S. Anton “New Paradigm Concepts of Mission.” lecture October 2008, Asian
Mission Conference, Taiwan.
66 robert Schreiter, “liberation and reconciliation as Paradigms of Mission
(Sundbyberg: Swedish Mission Council, 2003)
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3) The paper’s main concept mingles cultural anthropology and the-
ology. But a simplistic reduction of practical application of secular
anthropology and sacred theology is not without difficulty. The ef-
fort is bound to stir up a storm because they are perceived to be
oceans apart. And for them to meet, the dichotomy must somehow
be resolved – a missiologist must become a Christian anthropolo-
gist and a culturally sensitive theologian as well.
4) This we know is not something new. Since vatican ii “incultura-
tion” has been a byword subjected to every imaginable interpreta-
tion and misinterpretation not only because each culture is dif-
ferent but each missionary carries his own personality and his own
theological paradigm. We do not even dare venture to explore the
changing definition of the word “culture” itself as brought about
by theologians who came up with distinctions of culture with “c”
(anthropological) and the Culture with “C” (Theological) much
like “Traditions” and “traditions”.67 Hence the importance also of
establishing common theological definitions and foundations.
5) The proposal for A Shamanic Theology of Sacred Sustainability
like most of the liberation theologies mentioned, seems to come
about because of circumstances that have isolated theology today
to mere academic exercises, often unrelated to the life and mission
of the church. The paper’s proposals spring forth from a specific
area in a specific culture – from a very intense experience of
shamanic initiation of Fung. Because of its local character, gener-
alizations will not always be welcomed especially when they are
elevated to templates/ formulae for universal application for other
missionaries to consider in their respective fields.
6) The emphasis of the Church’s responsibility of defending the cul-
tural heritage and identity of indigenous peoples in Asia and the
world is recommendable. Time and again, overzealous mission-
aries must be reminded and sometimes reprimanded in their activ-
ities that decimate local traditions. However, i believe that
Shamanic theology, like other proposals, must be subjected to a
67 likewise, “globalization” via the rapid development of communication technology
has added more shades of meaning to culture’s definitions.
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criterion that is approved and accepted by the Church, her Mis-
sionaries and the faithful.
7) in his book “Deliver Us From Evil: An Uneasy Frontier in Chris-
tian Mission,” Yung Hwa suggests that the test for new missiolog-
ical theology must be whether it empowers and enhances the
church in its life and mission. if that is so, then it must fulfill at
least three criteria. The first is that it should help the church to be
effective in its evangelism and pastoral ministry. Second, it should
empower the church to act effectively in social transformation.
And thirdly, it must take culture seriously.68
Shamanic Theology of Sacred Sustainability seems to fulfill the
three. But the question is, “is that enough?”
8) Because it proposes “new” things, it brings about some uneasi-
ness.
firstly. “Shamanism” as an anthropological term refers to a range
of beliefs and practices regarding communication with the spiri-
tual world. Fung’s approach wishes to permanently erase the “old”
trend of missionaries to approach ancient tribal practices as de-
monology, superstitions, forms of untruths and unenlightenment.
But old and new Christians have been catechized to avoid forms of
theisms that present non-Christian reconstruction of the idea of
God. To see missionaries participating in shamanic rituals and rec-
ommending other forerunners to undergo shamanic initiation rites,
would redefine “witnessing” and confuse people, especially
younger Christians.
Secondly. The rather repetitive recommendation “the Church in
Asia must…69” includes every Christian, even those who have no
missiological vocation, much less foundational theology to in-
teract and reflect with shamans and their constituents. Mission-
68 Hwa Yung. Deliver Us From Evil: An Uneasy Frontier in Christian Mission
(Monrovia, CA: MArC, 2002).
69 “The church of Asia must respond courageously to engage more intimately in the
shamanic traditions of the indigenous peoples.. Must learn from the indigenous shamans in
her evangelizing mission in Asia…Has to be involved in a dialogue of everyday interaction
by which the shamans can evangelize the Church (and other “the Church in Asia must…”)
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aries and the clergy who participate in a non-intrusive and har-
monic relationship with Shamans by being respectfully present in
latter’s rituals are likewise indirectly inviting their traditional
Christian members to do the same. The uneasiness will not only be
on the part of missionaries, but on Christians whose classic image
of evangelization still consists of direct public proclamations and
indoctrinations. 70
i know that as Salesian (Christian) Educators in the East-Asia
multi-religious context, many of us are struggling not to take ad-
vantage of our positions as “elders” (some sort of shaman in our
own rights) in front of our non-Christian constituents/ students.
We have been careful not to impose our belief and be perceived as
a threat to their religion and their cultural identity.
On one side, there are those of us who continue to emphasize
WiTNESSiNG / liviNG (non verbal) as our form of evangeliza-
tion and on the other those who wish to uphold direct PrO-
ClAiMiNG / PrOPOSiNG (verbal).
As a communicator, i must correct the notion that considers wit-
nessing (non verbal) or indirect proclamation as less intrusive and
“violent.” Sociological studies point that effective message
sending is directly related to message reception. Albert Mehra-
bian’s theory established this classic statistic for the effectiveness
of communications:
•  7% of meaning is in the words that are spoken.
•  38% of meaning is paralinguistic (the way that the words
are said).
•  55% of meaning is in facial expression (non verbal)
However this 50 year old theory is now being greatly altered by
the interactive media of the internet and the rapid intrusion of
communication technologies across cultures.
70 As a communicator, i believe such a dialogue must be discussed and defined, not
only in forums like this, but in homilies and more importantly as courses in the seminaries.
Missiological Theology must be made part of the curriculum. if missiology were a matter
of pure theology, studying it would be enough. But doing mission, after the initial response
to the call, entails dispositions that are planted, nurtured and prayed for. The earlier it is
introduced to the aspiring missionary, the better.
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Thirdly. “Shamanic Theology” is special in its emphasis on “re-
spect and listening with a discerning heart.” Doing mission is
more than just making a proclamation or implementing missionary
activities, it is a participation with God and all others who see him
differently; a process of understanding; of bringing healing and
wholeness. But while clearly avoiding the mistakes of “ecclesial
colonization” or “exhibitionist messianism” (Pieris (2010 191)
both the Shamanic Theology and the practical approaches it rec-
ommends as templates for approach71 can limit a more universal
horizon and encourage a form of religious relativism that priori-
tizes local cultural expressions, some of which newly baptized
Christians have detached themselves from to indicate their radical
following of Christ.
fourthly. There is the presumption here that the Shamanic rituals
we seek to understand and engage ourselves in are either older
than Christian tradition or uniquely original. But there are Asian
cultures whose “shamanic rituals” have evolved from poor Chris-
tian evangelization or its defective absorption. The phenomenon of
Caribbean voodooism and the “albularios” (village healers) of the
Philippines have mixed animistic deities with Catholic sacramen-
tals and rituals. Participation, collaboration, engagement or ap-
prenticeship with these (shamans) will need deep spiritual inten-
tions than just the motivation of respect for what is indigenous.
Lastly. Perhaps because i come from a country with a majority of
Christians, i still hold the traditional paradigm that looks at mis-
sion as proclamation, as saving people, as conversions. i know that
this view is anchored on the passage of the “Great Commis-
sioning” of Mathew 28:16-20. i also know that several shifts have
been proposed from the exclusive emphasis of one biblical pas-
sage to a more total biblical message. i am also aware that other
shifts have moved from proposals to regular practices — to men-
tion some: others have moved from the emphasis of conversion to
harmonious existence; from mere indoctrination to common spiri-
71 multi-religio-cultural manifestations, for example.
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tuality; from missionaries evangelizing to missionaries accepting
to be evangelized.
9) Somehow, new shifts bring about new breeds of missionaries.
There is a discomforting feeling that “treading with reverence and
respect” around indigenous religious expressions we no longer
recognize the urgent need to evangelize,…to bear witness.”72 How
does the subtle approach fit in with the firm and urgently phrased
mandate of “Proclaiming and Making Disciples of all nations?”
Two separate studies five years ago of the state of vocations in the
two provinces in the Philippines (FiS & FiN) were conducted. The
question why we have few vocations even in our own Salesian
Catholic Schools, yielded an answer that shifted the attention
away from the poor response of prospective candidates to the
anemic performance of the Salesians.
The result:
– There are less proposals from Salesian educators;
– The few proposals are too ambiguously presented
– Those who respond to the initial proposal are not nurtured
and accompanied
The resolution:
We cannot put vocation campaign to simply witnessing and
hoping that candidates will catch our good example, become cu-
rious and decide to commit. We need to have more direct, creative
and followed-up proposals.
Perhaps something about this experience on vocation Promotion
can be learned when we talk about the East Asian situation of
having little or slow Christian growth.
10) The presentor’s proposal for a liturgy of Sacred Sustainability is
something that many can do creatively on their own without
waiting for marching orders. Personally, after reading so much
about Shamans i was bracing for invasive suggestions that would
mix indigenous rituals with our present roman rite. i don’t see
anything that will bring the proponents of Redemptoris Sacra-
mentum up in arms.
72 Pascual Chavez, SDB. “Spirituality and Mission.” April 24, 2011.
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The presentation gives a strong reminder that missionaries cannot re-
ject human cultures. The fact is, old biblical paradigms are hard to let
go.73 There are those who still see the missionary task is a battle to be
won for God against the kingdom of Satan; those who see missionaries as
sent “like sheep among wolves” tasked to bring every aspect of culture
under the rule of God, including those who continue to see other cultues
as ruled by Satan. in current sociological terms, their approach is now
considered “politically incorrect.” But there are those who still will see
and teach things that way. They have become themselves “shamans”
within the church. The behaviors they have inculcated in the generations
of Christian missionaries have themselves become sub-cultures that will
invoke the right to be treated respectfully by those who eagerly seek
“new wineskins” for “new wines” (Mark 2:21-23).
As one who is a communication-culture-technology trend watcher,
may i say that the next dominant shift in proclamation will not be prima-
rily about theology, but about communication technology. We also have
to seriously consider this.
There will never be a perfect theology or missiological paradigm be-
cause we will always be faced with multiple and evolving contexts. That
is why forums like this will always be needed, and would never run out of
participants.
73 Perhaps the first resolution related to education is to discuss and proposals for
missiological/ theological shifts. Mission candidates would do well if they are first exposed
as a member of a Salesian community in a multi-cultural educative setting for a first level
“lived-experience” with non-Christian “others.”
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initial Proclamation and Outreach
Programs for Poorer Sectors of Society
Mr. Vivat Lauhabut *
Executive Summary
not WhAT, but hoW … it is my intention to share with you on
what i think will make the Salesian mission more relevant in today’s
world “forged by digitization, ubiquitous connectivity, and globalization”
(C.K. Prahalad and M.S. Krishnan: 2008). The focus will be on the HOW,
by first going deeply back to how Jesus had implemented his mission in
proclaiming the Kingdom of God 2000 years ago in Palestine, to further
investigate shortly on how Don Bosco was doing 150 years ago in italy,
and come to the present context, characterized by greater diversity, with a
proposal on a constructive, integral approach to the formulation of “initial
proclamation” message and creation of compelling “outreach programs”
targeting specifically ‘the poorer sectors in society”.
“The poor you will always have”, a very classical pronouncement of
Jesus upon the time of his eminent crucifixion, holds true even today
when scientific advancement and economic progress tend not to deliver
what were promised. By the Poverty Net of World Bank, the statistics
show that more than 3 billion people are living in utmost poverty, and
even much more if we count all those earning less than the national GDP
across countries around the globe.
international agencies, governments, business sectors, and NGOs, the
religious included, are, for different reasons, engaging in providing care
for the poor. Many strategies and specific measures have been devised to
* He has degree from the Salesian Pontifical University, rome, italy as well as from the
Assumption University, Bangkok, Thailand. Currently he is the general manager of
Chanwanich Company limited. He specializes in crafting iT strategies, consolidate
applications, and lead new e-learning development efforts.
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help the poor. The Church, through her agencies and dedicated people
throughout the centuries, has been amongst the first to reach out towards
the poor. But why do we need, at this moment in time, to rethink and talk
again about “the initial proclamation”? The answer lies in you…
On my part, along this session, i would like to bring you home to one
of my suspects whether the Gospel values “like the pearl hidden in the
field” are still worth the effort of finding and should anyone bother
“selling everything” to possess it, even at any cost”?
ConTEnTS
Executive Summary ........................................................................................................ 81
1. What do You Mean by “the Poorer Sector in Society”?............................... 82
2. learn from Jesus and Don Bosco .......................................................................... 84
3. A Constructive, integral Approach to initial Proclamation
and Outreach Programs .............................................................................................. 56
4. Conclusion....................................................................................................................... 57
1. What do You Mean by “the Poorer Sector
in Society”?
We first need to understand the poverty problems by identifying who
the poor are, how many are they, where they live, and why they are poor.
For specific statistics of each location, you may look at the World Bank’s
Poverty Net, or some other sources available in your country.
What we could have noticed is that the answers to the above queries
differ according the “poverty line” you draw, which in turn depends on the
specific context in which you are. By the World Bank indicators, extreme
poverty is where the people earn less than 1.25 US Dollar a day. Others,
considered relatively poor, earn less than the national GDP. Overall, the
poor seem to constitute more than 80 % of the world population.
Some key factors are considered related to or reflecting poverty: fac-
tors related to health, the environment, the economy, infrastructures, edu-
cation, social factor, and family planning. Poverty, in turn, creates prob-
lems for the non poor: crimes, spread of illnesses and health problems, po-
tential to follow demagogues, illegal immigration, and some others.
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2. Learn from Jesus and Don Bosco
Take Mt 3 - 7 and model how Jesus approached his mission of pro-
claiming the Kingdom of God. What could we learn, from the perspec-
tive of the initial proclamation and outreach programs, from the Beati-
tude Model?
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3. A Constructive, Integral Approach to Initial
Proclamation and Outreach Programs
4. Conclusion
The constructive, integral approach to the formulation of the irre-
sistible “initial proclamation” message and the creation of the compelling
“outreach programs” that are compelling enough that the recipients will
not reject at first sight, does not claim to be the final words on the topic.
it only constitutes “an approach”, which is
• decisively client-oriented
• fundamentally aligned with the exchange theory
• tactically process-centric around the modern marketing strategies
• intentionally result-focused wherein results are measured for sus-
tainable improvement
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And i conclude with the same words i quoted from the book of C.K.
Prahalad and M.S. Krishnan entitled “The New Age of innovation”.
Driving Co-Created value Through Global Networks” that
There is a fundamental transformation of business underway. Forged by dig-
itization, ubiquitous connectivity, and globalization, this transformation will
radically alter the very nature of the firm and how it creates value. No in-
dustry is immune to this trend. It will impact traditional industries such as
education, insurance, health care, automobiles, and footwear, as well as
emerging industries such as video games, search engines, and social net-
works. Coming to terms with the implications of this change is critical for
survival and growth. (Page 11)
The approach i have shared with you is typically based on the prin-
ciple and practices of “Social Marketing” by P. Kotler and N. lee, espe-
cially on the book entitled “Up and Out of Poverty. The Social Marketing
Solution” (2009).
At his point, i’ll leave you with what Prahalad and Krishnan said in
the book quoted above that “This transformation is built on two basic pil-
lars:
1) values are based on unique, personalized experiences of con-
sumers.
2) No firm is big enough in scope and size to satisfy the experiences
of one consumer at a time. All firms will access resources from a
wide variety of other big and small firms. (Page 11)
it is up to each one of you, as individual and as a community, to de-
cide whether the message is irresistible and the offering compelling
enough to induce necessary transformation in you and your community,
in the way you view your mission and the approach you take in order to
be relevant and significant, or even to survive, in the contemporary
world.
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A response to vivat lauhabut
Fr. Lanfranco M. Fedrigotti SDB
First “unreflected” reaction: like Blessed Mother Theresa of Calcutta
and the New York Management Firm? Mediators of more “reflected” re-
action: Fr. Cyril Niphot Thienvihan, Fr. Fidel Orendain, Mr. Francis
Wichai Srisura, Fr. Patrick villasanta (Calauan), Fr. François Ponchaud,
Sr. Teresa Furukawa Chieko
Two pillars of the how
The unique personal experiences of the “consumers” are the basis for
transmission of values.
To adequately satisfy the needs of even one single “consumer”, in-
sourcing alone is insufficient, out-sourcing is necessary.
The incarnated experience is the resource!
JESUS in Matt 3-7
Jesus acts
1. Poor Jesus waits for the poor-life-style forerunner to appear (3,1-12).
2. Poor Jesus lets the poor-life-style forerunner make initial proclama-
tion: “God is king and cares for you (through the One who is to
come)!” (3,2).
3. Poor Jesus joins movement of poor-life-style forerunner, identifying
with sinful humanity by baptism, self-abasing solidarity that reveals
his divine identity (3,13-17).
4. Hungry Jesus defeats Satan’s temptations, humanity’s fundamental
problem (4,1-11).
5. Poor Jesus begins initial proclamation in Galilee, in known territory:
“God is king and cares for you (through me)!” (4,12-17).
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6. Poor Jesus begins by inviting co-workers to be poor fishers of men
(4,18-22).
7. Poor Jesus offers initial proclamation, teaches, heals crowds of poor
sufferers (4,23-25).
Jesus Speaks
1. First Beatitude of the poor, all Beatitudes target basic human situations
and experiences (5,3-11)
2. Salt and light: homely images from daily experience (5,13-16)
3. Old Testament, israel’s basic experience, accounted for (5,17-19)
4. rich Scribes and Pharisees: main cultural influences targeted by Jesus
(5,20)
5. law of Moses, israel’s basic experience, interpreted in depth (5,21-48)
6. Almsgiving-Prayer-Fasting: Three basic human-religious activities tar-
geted by Jesus (6,1-18)
7. Two-Treasures, One-Eye, Two-Masters: Basic human problem: duality
of purposes, basic cure: singleness of purpose (6,19-24)
8. Trust-the-Father, Judge Thoughts-Words-Actions But Do Not Judge
People, Trust-the-Father: Basic way of life
9. Thinking-listening-Speaking Not Enough, Only “Do!” Enough!
Don Bosco of the oratory
“The Fundamental and Permanent Criterion for Discernment and re-
newal of Salesian Activities and Works” (Special General Chapter XX,
Document 2; Const. 40)
The pearl
“Bread and Heaven, Honest citizens”. “Honest citizens and good
Christians”? But see: “To make them good citizens here on earth and
later, dwellers in heaven”
(Don Bosco, “Piano regolamento per l’Oratorio”, SGC 215)
Irresistible message
“Blessed are you poor, because God is king who cares for you (and
only for you)!” spoken to any kind of poor by poor proclaimers.
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The way
“Oratorio? A sense of: a) insertion in the local context, b) with mis-
sionary spirit, c) for poor youth”
home that welcomes,
Parish that evangelizes,
School that prepares for life,
Playground where friends can meet and enjoy themselves” (Const. 40).
vivat’s order: Playground, Home, School, Parish (Methodological order,
logical, not chronological!).
Who are the poor?
“Absolute priority to the young and, among the young, absolute pri-
ority to the young who are poor and abandoned” (SGC, 45)
reg. 1
A. Extreme economic, social, cultural poverty that condemns them to
failure.
B. Affective, moral, religious poverty of indifference, atheism, delin-
quency.
C. Emargination from society and Church.
Let us distinguish good poverty from bad poverty!
Good poverty, humanizing poverty, loved by God, satisfaction with
essentials, the poverty of Mamma Margaret: “i was born poor, i live poor,
i want to die poor”.
Bad poverty: dehumanizing poverty, hated by God, lack of essentials,
the sour fruit of social injustice, for which God, who says “Blessed are
the poor”, will judge the rich.
Good poverty (=evangelical poverty) the only solution to world’s eco-
nomic ills (i.e. bad poverty)!
Only the poor (whether of good or bad poverty) can evangelize the
poor, i.e. tell the poor: “Blessed are you poor!”.
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initial Proclamation in a Multireligious
Context through Dialogue of life
Fr. François Ponchaud MEP *
“Christ did not send me to baptize but to preach the gospel”, the
apostle Paul writes to the Corinthians (1 Cor 1,17) ; but he adds “not with
eloquent wisdom, lest the cross of Christ be emptied of its power”. The
Apostles and Paul lived in a cultural world where the existence of God or
gods, was more or less evident. Only salvation by one Crucified, pro-
claimed Christ and lord, living and acting, was questionable … and it
raised questions to any reasonable man.
i am neither a theologian nor a theorist, but above all, a “down to
earth” man, a person in charge of the National Catechumenate for more
than twenty years. i am trying to ensure Church presence in Cambodia. it
is thus from experience more than of theory that i would treat and share
with you in the light of the Scriptures and of the texts the Second vatican
Council.
The Multireligious (Cultural) Context of Cambodia.
in Cambodia, people live in a complex religious universe, marked
with worship of vital energies of Brahmanism, and especially by Ther-
avada Buddhism, the State religion deeply rooted into the Khmer heart, in
urban areas as well as in the countryside. But the wave of the Occidental
culture, marked with practical materialism, however makes this tradi-
tional religious universe move quickly.
* He first arrived in Cambodia in 1965 to share the life of Christians of this country. Ten
years later, the war forced him to leave but he continued to serve the people by denouncing
the atrocities of the war in Cambodia. He returned in 1993 and continues his mission of
sharing the life of the Cambodian people.
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1. like all the peasants of the world, Cambodians try to reconcile
themselves with forces of nature: they honor a multitude of deities,
owners of the ground (“ Masters of water and earth”, the founders
of villages, the genies (“protective deities of the forests, the moun-
tains”), the Masters of their own beings, “the 10.000 powerful
things” (unusual and rare objects,), etc. They try to protect them-
selves from the evil spirits (souls of people died of evil death, who
committed suicide, women died in parturition, victims of acci-
dents), from the vampires, from ghosts, etc. All are afraid of all of
them, or want to be in good terms with them. The existence of the
invisible world is a cultural self-explanatory data, simply accepted,
almost by all. But isn’t the Bible itself full of beliefs in the spirits
too? … We still live in a largely “socialized” and marvelous world.
2. Brahmanism left few deep religious traces among Cambodians, if not
in the royal ideology, rules of architecture, and in the cultural-reli-
gious layers, made of mythological accounts, from which Christians
broadly drew their vocabulary: concept of divinity, royal designation
for deity, sacrifices, marvelous stories close to the Gospel, etc.
3. But it is especially the Theravada Buddhism (or “Buddhism of the
Old”), of the strict observance which is found in Sri lanka, Burma,
Thailand and laos which socialized all the other religious expres-
sions, and which influence the life of the village and the whole na-
tion due to the strict control of the pagodas. Buddhism is a religion
of wisdom, which does not know the concept of one Transcendent
God, even if the “law”, the Para nirvana, the “Beyond World”,
might be an evocation of it. Buddha recommends much discretion
to speak about spiritual realities: as human beings, we know only
this world (lauk), we speak the language of this world (laukya-
phéasa), whereas when we want to speak about Ultimate Truth, we
must speak the language of the “Beyond World” (lauk-utara-
phéasa). You surely know the story of the tortoise by which Buddha
wants to explain why human beings are unable to get to know the
Ultimate reality: one day, one tortoise tries to explain living on
earth to a fish. it was a waste of time and effort, the fish doesn’t un-
derstand very much, because it does not have any experience of it!
in the same way, we human beings don’t have any experience of the
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divine world! So, we have to be prudent in our peremptory asser-
tions on God, Heaven, Salvation…
it is a cultural data that nature was born by itself. Thus it is impos-
sible to take beauty of the world as a starting point of a divine revelation.
Strictly speaking for a Buddhist, the concept of “person”, as one “i sub-
ject” open to multiple relations, doesn’t not exist. Only the concept of
“individual” exists, that is, one “being, ego, who tends to put oneself as
the center of the world”, the “contemptible Ego”. The human being is
nothing but “appearance” (roup), a knot of vital energies (vinienkhan)
which are put together in order to form the being of suffering, imperma-
nent and without real “i” subject which i am. These energies will be
charged with positive or negative force, according to good or bad actions:
This is called “Karma”, the sequence of the causes and the effects, the
fruit of our past which governs our future existence.
life is thus nothing else than a stage of painful purification: reincar-
nation is the punishment deserved by a bad karma; death is only disloca-
tion of the vital energies and transmigration to a new life of suffering ac-
cording to one’s karma.
At cremation, the monk or the achar (master of ceremony), reminds
that one should not be afflicted by death. The departed was but one transi-
tory appearance without “i” subject, his vital energies have been linked
again with others to form another being… Buddha knew 506 successive
lives before his karmic load - force which generates transmigration, be-
comes extinct.
Out of apologetic concern, one day i asked a group of Christians at East-
er whether somebody had already seen anyone “resurrected” (live again). All
of them had seen some, or heard of it. What do non-Christians think of our
proclamation that Jesus is “risen” from the dead and established as Christ and
lord? Due to their understanding of life there is that kind of fear “of doing
evil” which would burden the cycle of transmigrations.
There is no concept of personal relation with an unspecified divinity,
and consequently no forgiveness neither to receive nor to be forgiven.
“Who does evil, receives evil; who does good, receives good,” “nobody
can remove the evil of others,” “the good and the evil follow the human
being like his own shadow” are all known axioms.
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How to speak of Jesus who “removes the sin of the world” (Jn 1, 29)?
For a Buddhist, love is but an imperfect attachment. Who loves, is
linked, needs the other, proclaims his lack, and generates his own suf-
fering. The Buddhist ideal is thus “equanimity,” that is, to be without love
or hatred. The ideal man is the monk who is detached, purified of any at-
tachment. To take support on the desires of “the man of happiness, love,
tenderness and life” makes but sink into the erroneous illusion that a
Buddhist must banish by the meditation on “the true nature of things”.
“God is love” is, thus, a counterproductive proclamation!
negative a priori.
Anglo-Saxon groups of Christian inspiration, through their aggressive pros-
elytism which is not very respectful of the religious Khmer culture, has gen-
erated a feeling of mistrust, if not hatred, with regard to all the Christians
who are seen as coming to Cambodia to destroy “the Khmer religion”.
A very widespread clannish mentality of assistance be it in the society
or in the political life, is another type of obstacle which misleads mission-
aries. One enters, apparently without any problem, the family, the clan, or
the religion of one’s benefactor, patron or teacher; one changes vocabu-
lary with disconcerting ease. There is a Khmer saying: “One enters the
river by meanders; one enters the country while following the habits”. it
is not shocking for a Cambodian to change religion because “religion” is
above all a whole set of practices which produce merits. A sociological
rite of membership, more than one deep adhesion with one Being and
convictions, as a consequence of a conscious choice.
it should be remembered always that the Khmer word translated as
“religion” means “point of view, moral teaching”, the goal of which is to
lead to inner peace and the extinction of karma. The intellectual training
of the Cambodians, primarily based on repetition, hardly encourages re-
flection or a personal choice, different from that of the group.
Discovering an “unknown god”
in this context, how can we bear witness to a personal God, the Alive one,
a Father who loves each one beyond any imagination, which respects the
human being and opens him to freedom?
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How to testify to Jesus who comes to share our life, our sufferings
and our death, to put us, by his love, in relation to the Father, the Alive
one, who walks with us? it is necessary firstly to accept oneself like a for-
eigner, and then to make oneself be accepted, to become increasingly
conscious of the ditch, if not the abyss, which separates us from the Cam-
bodian Buddhists.
At the same time, to accept the other as different from me, while
trying to live, as far as possible, in communion with the people we were
sent to, sharing “their joys, and sorrows, their hopes and anguishes”. This
supposes a physical proximity that the religious establishments, parishes
and institutes do not often allow! This supposes a long and painful intel-
lectual effort to know, as much as possible, language, religious habits, ap-
proached with respect, like as many expressions of a desire of protection,
desire of the Absolute. “To speak the language of the heart”, is, certainly,
the basis of human interaction, but only by speaking the language of the
people makes it possible for a deeper communication. it is tremendously
important especially to listen before speaking. like Jesus, “Word made
flesh”, who lived more than thirty years before his public ministry. To in-
vest a few years in a serious study of the language is already a missionary
step! This time spent as initiation is not wasted time, but it follows the
logic of incarnation.
One does not proclaim the Good News though a translator, except
when it is otherwise impossible. But through words one is able to speak
to the heart, in the same language as the receiver. By experience, the dif-
ficulty of the missionary - mine after 46 years spent in relation to the
Cambodian people - still is to remain too often apart from the feelings
and major concerns of those he speaks to.
During that long time of discovery it is convenient to be reminded of
the teachings of the vatican ii: “the Catholic Church does not reject any-
thing true and saint in these religions. it considers with a sincere respect
those ways of acting and of living, those rules and doctrines which,
though they differ in many points from what itself holds and proposes,
however often bring a ray of the truth which illuminates all men” (Nostra
Aetate n.2). isn’t our ministry in the universal Church as missionaries to
seek in the other “that ray of truth” which could enrich our Church,
shaped in the Western way throughout the past 15 centuries because of its
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nearly exclusive presence around the Mediterranean basin? What does
God reveal of Himself in these various religious practices? This is a
Copernican revolution of what mission is, but it is the basis of any mis-
sionary step!
it is important to be reminded of the instructions given to the vicars
Apostolic of the Kingdoms of Tonkin and Cochinchina (vietnam) by the
Propaganda Fide in 1659. An excerpt follows below:
- You must be removed from political matters and from the affairs of
the State that you will never accept a position of civil administration
even if you are formally invited and repeatedly asked to do so. The
Sacred Congregation has strictly forbidden this and will continue to
forbid it…
- To the people you must preach obedience to their princes, even to
those who cause them trouble. Both in public and in private you must
pray to God with all your heart for their welfare and their health. Do
not criticize the action even of those princes who persecute you and
do not accuse them of cruelty or reproach their conduct, but in pa-
tience and silence await the time of God’s consolation…
- Do not use your zeal to convince these people that they should
change their rites, their customs or their habits unless these are evi-
dently contrary to religion and good morals. What could be more
absurd than to bring France, Spain, Italy or any other European
country over to China? Do not bring them our countries but the
faith, that faith which does not reject or injure the rites or customs
of any people as long as these rites are not detestable in themselves,
but rather desire that they be protected and fostered. It is, as it were,
written in the nature of all people that the customs of one’s own
country and that country itself should be esteemed, loved, and re-
spected above any other in the world. There is no greater cause of
alienation and hatred than to change the customs of a nation, espe-
cially when these customs have been in use as far back as anyone
remembers. What then if, having abrogated them, you replace them
with the customs of your country imported from abroad. Never make
comparisons between the customs of these people and those of Eu-
rope; on the contrary show your anxiety to become used to them.
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Admire and praise whatever merits praise. As regards what is praise
worthy, do not laud it as do the flatterers. You should, however, be
prudent enough not to pass judgment on it or to condemn it exces-
sively. As for customs which are downright evil, they should be con-
demned by a shake of the hand and by silence rather than by words.
When souls have become disposed to receive the truth occasions
should be grasped to uproot these customs painlessly.
(H. Chapoulie, Le Siège apostolique et les Missions, Paris 1955).
Three Typologies of Missionary Proclamation
The Good news which can make Cambodians happy is very much
marked by Buddhism which teaches that life is only suffering, imperma-
nency, without the subject “i”. Wouldn’t an initial proclamation in their
midst consist of showing them that “their life has much value”, because
they are “persons”, deserving free love from of a human being, from a
community? Perhaps, they will discover one day that they are loved by a
Father who made them his children, daughters and sons! This “Good
News” fills in what is missing in Buddhism.
in the Acts of the Apostles, we have three examples of missionary
“proclamation” of the Apostle of the Pagans:
– with the peasants of lystra (14,8-18),
– with the Greek philosophers of Athens (17,16-34),
– with the rulers of the Synagogue of Antioch of Pisidia (13, 14-43).
i readily find here three typologies from what i very humbly tried to
live in Cambodia: proclamation to the peasants, to the students, to con-
vinced Buddhists and administration.
in the Cambodian countryside, the missionary tries to humbly put
himself/herself at the service of the people abandoned by the Big and
Powerful, while trying to meet their urgent needs: health, food, housing,
teaching children. Didn’t Jesus feed and looked after the poor, while pro-
claiming the Word to them? i always regarded my human involvement
with the poor as concretization of missionary pastoral work, not in order
to attract them into the Church like a trap, but simply because they are the
children of the same Father!
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By helping the peasants in their immediate needs like digging of irri-
gation canals, of ponds, creation of nursery schools, installations of
biogas, latrines or others, we give them concrete evidence that their “life
has value,” that they are worthy to be loved as they are. Through the
nursery schools we gradually educate the moms. it isn’t necessary to say
neither to the moms nor to the children that their life has value and that
they are “persons.” They just experience this from us.
One of the traps of the missionary is to be moved not reasoned love
but by sympathy when confronted by the misery at the countryside. The
danger is undoubtedly to help too much. What is necessary is to involve
each one, according to his/her means. it is this which forms upright
women and men, gives them back their dignity as “actors”. Several times
we have tried to make them live the Christian values, without saying it.
involve them in work, help them develop love for those who are poorer
than themselves, mutual help, dialogue, foster their reflection on man-
women relationship, on marital love, on the education of their children,
etc Certainly the people we help will not become Christians, at least in
the near future but, perhaps, they will discover one day, the love “who is
the origin of this attention to them.” As missionaries we are convinced
that by helping the poor it is the living Christ that we help! (Mt 25). We
are also convinced that we, Christians or not, are children of the same Fa-
ther who draws us all to Himself. Christ is already alive and acting in the
life of people we help, they already got a sure experience of this presence.
More than a theory, isn’t faith revealed in this new way of living?
let’s not rush in eliminating the belief in the spirits, which is one cultural
data which re-appears even those who are Christians for a long time. it is
the development of their intellectual knowledge which will modify this
widespread belief. let us patiently wait until the people, either in urban
centers or in the countryside, makes an option for Jesus the lord. For the
apostle Paul, it doesn’t matter whether the spirits may exist or not. What
is more essential is to believe that Jesus the lord is their lord. Eph 1,21
could thus be translated as: “while raising him from among the dead, God
placed Christ… above all the powerful things: the invisible forces, the
guards of the forests, the founders of villages, the protective deities of
mountain forests…”.
A sign of conversion to Jesus the lord is the absence of fear of the
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spirits as well as the liberating joy it generates. This is still true regarding
the mountain tribes of Cambodia, where animism is the only religion.
When possible, the witness of the Christian communities at the country-
side is the concrete sign of this love, which determines their spiritual
journey. That is why in every Christian community in urban centers as
well as in the countryside, there is “a mutual aid committee” whose work
is to express the unselfish love of Christ to the poorest, not only the
Christians, but to all those who are in need. it is a fact that the majority of
the people in the countryside became Christian because they were helped
by the Church. One can quote innumerable testimonies:
– “i was sick, the Christian community helped me. Then, to thank the
Christians, i went to attend their ceremonies. i found that what they
lived was interesting, i asked to know this religion, and i became a
Christian”.
– “Formerly, i thought of obtaining something from the Church.
Now, on the contrary, it is me who helps the poorest”.
– “At the beginning, i wanted that my son can continue his studies.
So, i went to the Church. Now, after four years, i have realized that
the Church helped everyone, not only those who are Christian or
want to become one. And then, especially, i have understood that
the Church gave us a message: your life has value! The Church
wants us to be upright people, and not beggars”, said someone who
is presently in-charge of a small community.
Thus, it is necessary to wait a long time so that the “observer” may
purify the reasons of wanting to become Christian. However, even using
every precaution, some people get stuck in their initial idea, and they
leave the Church when they realize that they will not be given privileged
whenever assistance is given to all. Others give up practicing their faith
and move away from their village or group.
in the light of the example of the Apostle Paul’s attitude with the
people of lystra and to the Greek philosophers and intellectuals, one
could say: let us not be in a hurry to say that it was a complete failure.
The example of Mrs. Damaris “and more others” prove the contrary. it is
my own little experience while giving some “religious information” to
the students of the Don Bosco School in Phnom Penh some years ago.
With the person in charge, a Christian Cambodian of Buddhist culture
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and a fervent convert, we tried to answer the questions of these young
people about their life, future, their own Buddhist religion, and the Chris-
tian religion. They were expected to voluntarily come for six months. We
unceasingly tried to connect their life experiences with our Christian ex-
periences, trying to find images and examples they could understand. We
often had to teach them their own Buddhist religion which they practiced
by osmosis, more than by a reasoned choice. Through the marvelous sto-
ries of the life of the Buddha, we have made them think about the sym-
bolic language in their own culture and in many passages of the Bible
too.
They undoubtedly understood (even if not all) that we do not want to
indoctrinate, nor do violence to their freedom, but to share with them a
spiritual experience and further deepen their understanding of our
common values. Some asked to become Christians. However, in 1996,
the Apostolic vicar of Phnom Penh wisely asked to postpone baptism of
any young person in formation in religious institutions, until he/she has
found work. His intention was to respect the freedom of the young
people, and to prevent us from being tempted to benefit either from their
situation of dependence or from our economic and financial superiority,
as a way of incorporating them into our “religious clan.” We must re-
member that “one enters the river by his meanders… ”.
Other Christian groups do not have these scruples and they have
many followers, but are these really converted to Jesus whose “Words set
free”? Proselytism is a practice that is completely foreign to the spirit of
Jesus! Mission demands great patience: “who sows, often is not the who
harvests”! One does not become a Christian within six months! God did
not reveal himself in one day. He has been educating humanity for mil-
lions of years. Moreover Mission is above all His work, as we so often
ask in “Our Father”, without much attention: “Make yourself known as
our Father. Come and reign over us. Accomplish your design of love on
humanity”. “No one can come to me unless the Father who sent me draws
him” (Jn 6, 44).
We follow the same process for adults who wish to become Chris-
tians. For nearly ten meetings, we speak about their life in order to let
them deepen the spiritual experience they lived or they are living, on the
occasion of a joy or sorrow, paternity, disease or evil, death, etc. We think
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about how their own religion can help them, regarding love, children…
Persuaded that Jesus has preceded us in them, we start from their spiritual
experience, and offer them a global presentation of Christianity, while we
witness these same events as Christians live them.
if Paul spoke to the people of lystra and the philosophers of Athens,
first of all he would proclaim his new faith to the Jews, who believed in
God and firmly stood by their conviction that the only way of salvation is
the law of Moses. it is somehow this kind of experience i live while
speaking with Buddhist monks, or convinced Buddhists. To proclaim is
good of course! But we must be concerned too how this proclamation
would be received! This is true for Cambodia, but also for the youth of
Europe who are living in a different culture than the older generation and
that of the roman Catholic Church. Unfortunately what happens is often
a dialogue of the deaf!
i like to quote one of my first mission experiences in Stoeung Treng
in 1968. On Christmas day i paid a visit to the chief of the pagoda, at the
time of a festival. He asked me about who i am, then about my religion. i
told him that i honor God, the Father, who had created the world by love,
etc. He, then, turned to his assistant on his right-hand side while saying to
him: “this young French seems to be a nice guy, but what a naïve one! He
believes all the stories relating to india! ” i was doing my best “to give an
account of the hope” that is in me (1Pt 3, 15), while using my brand new
knowledge of the Cambodian language, but it was in vain. He couldn’t
“understand” because we were in two different intellectual and religious
worlds. This experience deeply marked me. it is the experience which i
currently make with adult catechumens, convinced Buddhist. How to join
the other in his deepest self with the slightest chance of being misunder-
stood? it is undoubtedly urgent to revisit our theology, our ways of
speaking of Man, God, Salvation so that our words may be inculturated
and correspond to an awaited and desired salvation.
The simple fact that the Buddhist Cambodians do not have any idea
of God, requires us to follow the journey of Mark in his Gospel. We start
by introducing Jesus like a true man, (we shouldn’t rush to present him as
God!) who posed questions to his compatriots through his way of relating
with the marginalized ones from the Jewish religion, and therefore, from
the society. it is starting from one’s practice, from one’s way of life, later
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he would proclaim with whom he was in relation with, his Father. He acts
through his Father and for his Father. This discovery of the Father is a
real source of joy for the poor, whom Buddhism does not offer, that is, to
tell the truth and give hope. Jesus is also presented like a Master of
wisdom, a “Famous-Master” (“baram krou”), like the Buddha, who
taught about concrete matters. in this sense, the books of Wisdom of the
Old Testament - especially Ben Sirach - would have to be more abun-
dantly used. Didn’t Origen give this book to be read by the catechumens
of his time?
The miracles of Jesus are as many human and spiritual realities con-
cerning each one of us which are symbolically transformed: the blind man,
the paralytic one, the leprous one, lazarus. Each of this speaks about me!
like Buddha, Jesus, our brother in humanity, has overcome “the thirst for
life” which constitutes “the sin of the origins” for a Buddhist (tanaha: de-
sire to have, dominate, ignorance), origin of any evil. By Jesus’ act of
amazing love for his Father and his brothers, he broke once and for all, the
relentless cycle of the reincarnations and leads us towards the ultimate
Truth, which for us has the face of one loving Father. From now on it is
not anymore necessary “to save merits” (sansâm Bonn) as a Buddhist must
do. What is essential is to completely entrust to the living Christ.
in a cultural context where the transmigration of the beings (improp-
erly called “reincarnation”), we pay a special attention to the translation
of the word “resurrection,” a word which is translated in an erroneous
way in several languages as “to live again,” with a meaning that is too re-
strictive which could possibly bring about confusion. instead we chose to
translate is as “Jesus received a glorious new life.” This is an expression
which sounds well in Khmer: “the risen from among the Dead” is quite
alive, with another life than ours; he communicates it to us by his Spirit.
Moreover, this expression makes it possible for Christians to experience
all the implications of the “resurrection” which appear in the first chap-
ters of the Acts of Apostles.
Admittedly there is always a hiatus, when we let moral teaching to
lead to a personal encounter with this Jesus living his new life, glorious
or with the Father. in this encounter we also tried to modify the transla-
tion of the word “faith” which means “belief” which the Buddhist con-
sider with contempt because obviously they prefer the experience “to en-
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trust one’s whole life to,” something like the Buddhists who begin the
recitation of the law by invoking the “triple refuge” (“i take the Buddha
as my support, i take the law as my support, i take monastic community
as my support”). We have modified this formula in the ceremony of ac-
ceptance into the Church as “i take Christ, the Word, the Church as
refuges”. We also prefer the name of “Father” than that of God to stress
the relational side of the faith. The Church is first presented just like a
family, where we try to walk together towards the Father. in fact the
translation of the word Church as “divine-together-communication,”
makes this presentation easier.
Sometimes we also use the Buddhist “breathing techniques” which
help us create a vacuum and lets each one be filled by the Spirit. The
“breath” and the “Spirit” are one and same term in the Bible: all human
history is surrounded by the first breath of Elohim-YHWH in the nostrils
of “the Earthy” and that of the “Arisen from among the dead” on his dis-
ciples (Jn 20,22). This Buddhist technique - the contents of which are
however profoundly modified - is accepted from the start by young Cam-
bodians because it is in their culture. Undoubtedly should we develop the
meditation, a basic Buddhist practice, not like an exercise of remote set-
ting of the desires but as the reception of the Spirit into oneself symbol-
ized by the breath entering through our nostrils. Through this Christian-
ized meditation, punctuated by long moments of silence, without doubt
one can integrate the Buddhist experience with that of Paul’s who speaks
about “meanings of the Spirit” in him. repetitive prayer – like that of
Taizé – done slowly and with pauses for silence, is undoubtedly another
way which attracts the Buddhists who feel the calm in their hearts. it is
sometimes this calm which has attracted someone. in addition to personal
contact – which is essential to the transmission of the message - the
Church as a whole must be seen as less foreign, and accessible to the
Buddhist culture in its liturgy as well as in its decoration, and more
deeply in its theology. Here we have a vast area to be developed!
The Buddhist who tries to become a Christian becomes the object of
virulent criticism, sometimes even of family exclusion and is considered
a traitor who betrayed the religion of the Ancestors by entering the reli-
gion of foreigners. For some years now the Church of Cambodia has been
trying to foster a “more Khmer face” by overcoming a certain number of
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hostile prejudices. Since 1967 we have been honoring all the Saints the
same day as that of the great Cambodian festival of the Dead, which any
Cambodian worthy of the name is bound to honor. We burn incense sticks
in front of the altar each Sunday. The absence of this rite is a major ob-
stacle for a Buddhist, even if we had to Christianize its meaning. Several
churches in the provinces take the form of pagodas, the roofs are deco-
rated with dragon tails - signs of fruitfulness - the cross in the shape of a
lotus, placed on the frontage, where Buddhists place the law, and not on
the roof, which would be a sign of domination. No “Crucified” on this
cross, to answer the objection of Buddhists: “Why do you honor a dead
God?” indeed, our traditional imagery can also lead to error. “Our lord is
no more dead ! He is Alive!” The interior of certain churches is decorated
with traditional murals which brought the praise by non Christians:
“Jesus is one of ours; we are at home at your place because we feel at
home”. Surely, Cambodians will not all become Christians, but they feel
recognized in their own culture, which is equal to being recognized as
one having value.
isn’t this initial proclamation? little by little, the Church is belonging
to the local landscape. The government seems interested more with the
charitable and intellectual side of the Church. Several times every year
meetings are organized between the representatives of various religions
present at Cambodia: Buddhism, Christianity, with its Protestant compo-
nents, islam, Bahai, etc in 2009 the topic of the meeting was related with
the contribution of the various religions in the construction of a just so-
ciety. The Buddhists insisted on “mercy-compassion” which was to im-
pregnate human relationships; the Evangelicals of all denominations gave
all their biblical verses; a Cambodian Catholic priest came with an extract
from the social doctrines of the Church, starting from the end of the 19th
century to vatican ii. He compared the socio-economic situation of the
end of the 19th European century with that of the current Cambodia: the
capitalists then built factories in the cities, the peasants left their lands to
come to work. They were exploited just like the Cambodian workers,
men and women today due to lack of adapted legislation controlling the
appetites of the capitalists. After several “trial and error” the Church drew
up its social doctrines, gradually adapted to the evolutionary situation of
the working world. Up to the vatican ii and the recent encyclical Caritas
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in Veritate of the Pope Benedict Xvi (2009). Many civil servants were at-
tracted by this address of some pages. The Church has a corpus of social
doctrines it did not intend to impose, but to propose in the world and to
the men of good will. Here too, the Gospel becomes one News which can
bring happiness!
Conclusion
Jesus will become the Christ of the Cambodians only if he can fill
their deep spiritual longings. Beyond the generalized materialism one can
note a desire for protection, a desire for interior and external peace
(which among the young people is more important than love, a desire for
illumination, for wisdom, for quality in human relations, a desire for pu-
rification, and a fear for evil, etc.
All would not be acquired by knowledge not by teaching but through
a spiritual experience of communion to His life. The Church has not
come to destroy the spiritual search of the religions, of the people, but to
“fulfill” them (Mt 5, 17).
Had Jesus lived in Cambodia, he undoubtedly would have been Bud-
dhist, even a monk, and he would have brought his message of liberation
to the core of Buddhism. But he has left this task to us. No one will
change religion painlessly. religion is a whole system of representation
of the world, of values, the basis of a culture, which is, then, modified.
like Abraham who begins one step towards the Father, the whole
Church embarks on a journey of which no one exactly knows the route.
in the same way that in ancient times the entry of the Greeks into the
Judeo-Church deeply modified this Church and opened it to the Uni-
versal. Similarly, the entry of the Buddhists into the Church of Jesus-
Christ will deeply modify its face. But we still must have the audacity to
dare the innovation and freedom of the children of God, without choking
“the Observer” with a scholastic theological formulation of the Middle
Ages.
translated from the original text in French
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A response to François Pouchand
Sr. Teresa Furukawa Chieko FMA
i do not know well the multi-religious context and culture of Cam-
bodia and even the theory of Brahmanism, therefore i cannot express my
opinion on this regard. However reading the text of his lecture, i noticed
that we Japanese have many points in common with the Cambodians, es-
pecially Shintoism which is the traditional religion of Japan. Shintoism is
animist, thus it is based on the forces of nature and honors a multitude of
deities who are the proprietors of the land.
in certain regions of Japan, people believe in the transmigration of
spirits as a result of Karma. i have so often heard that the fortune or mis-
fortune of man (mishaps, strange diseases, misadventures, disasters, etc.)
depend on “Karma” which are the consequence of either good or bad
deeds in the previous life. Man must live honestly in this world, other-
wise, some misfortune will happen after death.
i think that Cambodians have a deep religious heart, more than us
Japanese. Buddhism has seeped into their daily lives for many years.
Their religion is closely combined with their culture. Therefore, it is very
difficult to accept the initial proclamation of Jesus. in fact, ultimately, this
would require changing the way we living, thinking and acting.
i think as Fr. Pouchard says, the Cambodians will accept also the ini-
tial proclamation of Jesus and believe in the unknown God through the
witness of the proclaimers who live their faith with joy.
Based on my experience on how i accepted the initial proclamation of
Jesus, let me stress, as Fr. Pouchard said, the importance of the witness of
missionaries. Witness is worth more than many words. let me now share
my story.
My family was Buddhist. in my house there was the Buddhist family
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altar. My parents habitually offered flowers and incense at the altar. i also
knelt before the altar. like so many other Buddhist families of Japan,
however, we did not live Buddhism faithfully. Entering the middle and
high school run by the FMA, i heard for the first time about Jesus during
our religion class. At first i did not understand many Catholic terms.
Gradually, i began to understand them and also their content but it took
so long to arrive at the conviction of having the One and True God. These
questions often cropped up in my mind:
• Why is man born? Where did he come?
• Why live? Where do i go after death?
• is there really only One God?
• What does it mean that Jesus is the Son of God who came to save
us?
• is the Catholic religion the true religion? etc ...
Then i used to observe what the missionaries, the sisters, and the
Christians say and how they lived. i think people prefer the practice of
faith more than theories. it ‘s very important to announce Christ with
words, but the witness of joyfully living one’s faith is much more impor-
tant. Thus, first of all, the proclaimer of Jesus must live fully in Christ
and be in profound communion with Him. From my experience. i can say
that in initial proclamation it is very important to faithful bear common
witness to the Word through our work.
in the secondary school where i studied, a Salesian missionary priest
taught us enthusiastically and with great confidence about God, about
Christ, etc. He was very wise. We felt that he really believed in God So i
said to myself, “Why cannot i believe like him? There were missionaries
in our school. i met them every day. i asked myself why did they come to
Japan from distant places, leaving their home and their family to come
here where the language and customs are totally different? At that time it
seemed impossible to me that one could leave everything for God. There
were also several sisters, missionary teachers in our school. looking at
them, i noticed that they were happy, fraternal charity reigned among
them. They were humble, kind, gentle, and welcoming.
Through all these i was finally convinced that the One True God ex-
ists, and i followed the call of Jesus and finally received baptism and
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then, the consecrated life. A Japanese Bishop, in the report to the Special
Assembly of the Synod of Bishops for Asia said: “The human person is
convinced more through witness than through words. This is especially
true for us Asians. Asian cultures give importance to the contemplative
dimension, self-denial, simplicity, humility, silence, etc.. The Gospel
message will not reach Asians, until they see the works of God in us
Christians. People prefer the Gospel based on the daily life rather than
hear the teaching of the Gospel spoken with beautiful words. The person
who makes the initial proclamation must be consistent with his/her words
and deeds and witness the joy of faith. i think that the Cambodians, like
the Japanese will believe in the One True God through witness. Finally, i
would like to emphasize the concept of motherhood of God: God who
embraces the universe, the immanent God in the hearts of all people, the
infinite kindness of God, ever forgiving, etc.. i believe that Cambodians
as well as the Japanese will come to know the God who loves all people,
by observing and experiencing the works of missionaries and Christians.
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Part iii
formulating conclusions
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Emerging insights and Perspectives during
these Study Days
in view of a renewed Missionary Praxis
Fr. Joseph Phuoc SDB & Sr. Alma Castagna FMA *
We, the representatives of our brothers and sisters of the Salesian Fam-
ily in 8 countries of East Asia, gathered for the Study Days in Sampran
from August 14-18, to pray, reflect and study the theme Initial Proclama-
tion in the Threefold Context in East Asia.
During these days, we listened to the Word of God which invited us to
engage ourselves to enter new frontiers in terms of geography, society, cul-
ture, and religion to introduce the Person of Christ to our brothers and sis-
ters in this East Asia region. We felt challenged by the invitation and im-
pulse of the Universal Church in facing the fact that either Jesus has not
been proclaimed or that Christian faith has been abandoned in this part of
the Asian continent or that many people are indifferent to the Gospel mes-
sage. in the light of the actual and different contexts where we live and
work, but also based on our common heritage of Salesian charism, spiritu-
ality, educational pedagogy, we shared our limited experiences and in-
sights. in such a way, we enriched each other which led us to a better un-
derstanding of initial proclamation and its implications.
We would like to share humbly the result of our, study, reflections and
discussions, trusting that God will continue to use our Salesian Family to
spread the joy and happiness of knowing Christ. The text reflects what we
came to understand and what we are challenged to move forward, to be
more engaged in overcoming our limitations and restrictions. We pray that
this simple text which synthesizes our discussions on behalf of the Salesian
Family in East Asia may encourage our Provinces to reflect more and study
more to better foster the initial proclamation of Christ.
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Initial Proclamation
We understand that initial proclamation is a ministry of the Church,
constituted by all forms of witness, dialogue, word, friendship and action
that stir up a desire, curiosity to know the person of Jesus on the part of
those who have not heard about Him, abandoned Him or who are indiffer-
ent to the Christian faith. initial proclamation is the first step in the whole
process of evangelization. it is the nucleus of our mission of proclaiming
Jesus Christ. We are careful, however, not to understand ‘first’ in a strictly
chronological sense.
I. Presentation of Jesus’ Face in Asian Context
Fascinated with the beauty and greatness as well as the salvation in the
Person of Jesus, we commit ourselves to share this gift to peoples of East
Asia, especially the young. We are challenged to search for different ways
to stir up in people the desire to know Jesus. We are aware that Jesus is the
Good News for the men and women of this large region in their search for
the meaning of existence and for the truth of their own humanity, a Christ
that is truly the Savior of millions of people in Asia who are suffering from
various forms of poverty, who yearn for Him in their own religious aspira-
tions and practices to liberate themselves and other human beings.
We, members of the Salesian Family, believe that the real Face of Jesus
is most effectively channeled through our own life and work. While con-
sciously aware of the possible and actual preconceptions and prejudices
against the traditional presentations of Jesus, through a step by step peda-
gogy, by our loving acts and words, we present Jesus as the Great Perfect
Man, the Man of Divine Wisdom, the Healer of sufferings, the Humble
Servant of God, the Compassionate God who shares in the fate of millions
sufferers, until that moment when Jesus is accepted as the Unique and Uni-
versal Savior.
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II. Initial Proclamation in the Contexts and People
Whom the Members of the Salesian Family are
serving
We are aware of the rich diversity of people we are serving. in East
Asia, our people live their daily lives in very specific social, cultural and
religious backgrounds which are very Asian in their characteristics.
in fact, the majority of people in Asia are struggling with material
poverty yet profoundly rich in their religiosity and cultures which are ex-
pressed through symbols and rituals in different local religions, traditions
and cultural practices. initial Proclamation cannot help but take into con-
sideration this rich heritage of East Asia.
1. First of all, Salesian mission is evangelization by education. it is pri-
marily or preferentially geared towards the poor young. Hence, the
Salesian Family members’ main concern and most of their time is
directed to giving a hand to this section of the population, a means to
survive and help them to enter their society as responsible citizens
and workers with efficient skills for sustainable jobs. We are con-
vinced that we cannot proclaim Jesus without bringing Jesus’ help to
alleviate the miseries of these suffering people, so that they can live
with the dignity of the Children of God.
2. We are aware that many of them come to us to receive help and they
appreciate our services for their human development. regrettably,
they are not interested in learning more about Jesus, nor do they en-
gage themselves into more profound questions regarding the meaning
of human life. But in our context out witness and concrete services are
the only means to reach and touch our people’s minds and hearts.
3. in other situations, groups of the Salesian Family are working in
non-Christian contexts, and are serving people who are followers of
other religions. Their conduct in accordance with their own religious
traditions could also challenge us to transform their understanding
and experiences of God. Conversely, they make us humble and fas-
cinated with what God has done for them, especially their penchant
for contemplation which spurs silence, self-detachment, care and
compassion for other people. These are resources for the initial
proclamation of Jesus Christ.
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4. in particular, the heavy past still lingers on in the mind and heart of
many followers of other religions, including those who are highly
educated. The legitimate pride for one’s own cultural and religious
heritage could be an obstacle for our proclamation. in some coun-
tries, by national law, there is still an explicit prohibition of pro-
claiming the name of Jesus.
5. At the same time, one has to acknowledge the superficial incultura-
tion of Christianity in this East Asian region. The effort of incultur-
ation of the Gospel and the way of expressing Catholic faith in local
language and culture has been much discussed. in some places, reli-
gious education textbooks are just translated versions. Our past at-
tempts to inculturation and the weight of the history of the Church in
East Asia are some of the factors to be considered in the perception
that in many places Christianity is still considered a foreign religion
imported from the West even though it has been existing for almost
five centuries!
6. regarding those Catholics who have received only a superficial
Christian presentation of faith and, therefore, live their faith either as
something cultural or in a routine manner, as well as those who have
left the Church, we are constantly aware that these people need anew
initial Proclamation which would stir up in them the desire to know
Jesus Christ and to personally encounter Him. included in this group
are Catholic migrant workers or immigrants or those who are in
mixed marriages. Without help, they could be easily uprooted from
their Catholic communities. Conversely, a new initial proclamation
could lead to their deeper personal commitment to Jesus, hence, they
can be the new force in their host country in fostering the initial
proclamation of Jesus.
7. in some of our countries, ecumenical relations exist between the
Catholic Church and other ecclesial communities. Our relationship
and collaboration with other Christians could strengthen our com-
mon effort to initial proclamation. Yet, in other places, the situation
is becoming more complicated as the anti-Catholic agenda of some
Christian groups makes dialogue and collaboration more difficult if
not impossible. Somehow, there is an ongoing competition among
Christian groups which becomes confusing not only our Catholics
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but also the other Christians, especially those who are not well
formed in their faith.
8. Finally, there are Catholics who collaborate with us in our schools,
oratories, parishes or missionary stations. They are really forces
working with us for the fostering of initial proclamation. Together
with them, we form them to make them more consciously aware that
they are agents of initial proclamation in their actual situation. At the
same time, we work with them to help them face the challenges of
how to live faithfully to their cultural as well as religious roots in the
midst of a new and continually developing cultural phenomena, es-
pecially in the area of Social Communication.
in fact, we take into consideration the impact of technological ad-
vances in Social Communication. it is obviously becoming a new mission-
ary frontier for the members of the Salesian Family who should somehow
be the pioneers in this new Areopagus as 95% of those who use new tech-
nology are the young of society.
III. Members of the Salesian Family as Proclaimers
We note first of all that it is the Triune God himself who takes the ini-
tiative of proclamation: through the person of Jesus Christ, God draws
himself to persons regardless of religion, ethnic origin, culture or social
status. The Gospels narrate to us how Jesus offered people a differenti-
ated journey of faith according to the characteristics and needs of each
one. Jesus as the model of our life and action, and the theology of the in-
carnation is the theological basis for entering into dialogue with our
brothers and sisters who already have religious beliefs and practices.
in our Asian context a great contribution to initial proclamation was
given by lay people (catechists, teachers, those who work in charitable
services) who continue to collaborate with us in continuing to bring Jesus
with enthusiasm to the people. By proclaimer we refer to both religious
and lay in their common effort to bear witness to the love of God. Every
Christian is a proclaimer a preacher through his/her witness of life.
We bring with ourselves the fascination and beauty of our faith,
which arise from our personal relationship with Jesus and a deep com-
munion with Him, to spur people to develop an interest in Jesus Christ
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and introduce them to an encounter with Him. Through our personal and
community life, our apostolate, especially our service to the poor, we
make the conscious effort to stir up people to raise questions regarding
the ultimate meaning of life and work and to help them to search for the
answer in Jesus Christ. in respect for the freedom of each one, we will
not take his/her place, but we let him / her freely choose Christ.
We also let ourselves be challenged by the lives and beliefs of the fol-
lowers of other religions, ready to change our own behavior and personal
attitudes, even enrich our understanding and experience of God as well.
We allow ourselves to be fascinated for what God has done in them. At
the same time this demands from us patience and effort to search for var-
ious ways to be accepted in the latter’s friendship.
The ability to discern the appropriate “moment” and the right motiva-
tion to foster initial proclamation demands from us, proclaimers, to be
well formed both in human and Christian virtues particularly poverty, pa-
tience, openness, empathy, love, humility, joy, understanding, acceptance
of transformation.
The formation of the evangelizers need training to acquire profes-
sional competencies related to the mission and services: languages,
knowledge, anthropology, theology, spirituality, human sciences, plan-
ning and competence in the field of traditional and modern means in
order to have an effective approach to initial proclamation.
Despite this ability to “take advantage” of the appropriate moment,
initial proclamation cannot be left only to the creativity and intuitions of
the proclaimer, but he/she must be able to organize and plan the necessary
consequent steps to be taken.
IV. Methods
living in Asia, where religious beliefs are firmly rooted in the men-
tality of people, in initial proclamation, it is necessary to have a lot of pa-
tience in assisting this step by step journey to conversion, to re-express
the Good News in terms of the cultural and religious values of the people
and to put initial proclamation in the broader context of evangelization
whose necessary consequent steps need to be planned.
We believe that proselytism is neither respectful of the people we
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meet, nor faithful to our charism, which uses reason and loving kindness
as our approach. instead, tapping into the experiences and sensibilities of
the people, we share with them our spiritual experience and encourage
the development of the talents of each one. We consider this as a path to
deeper understanding of reality and the people we serve.
Our method of initial proclamation, therefore, must be inculturated to
be both liberating and responsive to the needs, desires and aspirations of
the people. These are, as already mentioned, those trigger moments which
stir up an interest in the person of Christ, especially in non-formal educa-
tion environments.
Furthermore, in our East Asian society, it is important and necessary
to reconcile technology and traditions, and bring the sacred back into cul-
tures that are gradually being secularized. Precisely in the Asian religious
context, rich in the contemplative dimension that promotes silence and
meditation, it will be particularly important to give space for silence and
prayer, which is the ground for initial proclamation. As for those coun-
tries where a majority of the population are Christians, it is important to
stir up the foster a personal adhesion to Jesus Christ a critically appraise
forms of popular religiosity and superstitions which continue to affect the
expressions of the Christian faith in order to purify them.
For members of the Salesian Family in East Asia, opportunities to
mediate and harmonize the relationship between appreciating the cultural
values and obeying the demands of faith are numerous. in fact, education
needs to be nurtured and promoted by the cultural values, meanwhile,
evangelization sets the direction of human fulfillment.
in our initial proclamation of the person of Jesus Christ, according to
the spirit of Don Bosco and the other founders of the branches of the
Salesian Family, we shall keep in mind those elements of faith, of Sale-
sianity and of humanism in the relevant situations.
Many traditional Salesian structures (schools, oratory, boarding-
houses ...) still offer opportunities for initial proclamation. it will be im-
portant, therefore, to create a climate and environment, where one
breathes the family spirit, of cultivating friendly relations and confidence
as a proper mediation to share the love of Christ. Our preventive system
of education envisions spirituality as the soul of its action. it will be im-
portant, therefore, to strengthen this aspect in the individual person and
the community where one lives the Preventive System.
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V. Summarizing
We synthesized all our discussions throughout these Study Days with
this icon below:
in order to face up to the challenges of initial proclamation in the
three-fold context of rich cultures, ancient religions and poor multitudes
of East Asia and in order to concretely apply the above reflections we
need to
1. Exert conscious effort to stir up the interest and desire to know the
Person of Jesus.
2. discover humbly and patiently the Mystery of Jesus in the people
we serve and transform ourselves to better reflect the Face of Jesus
in a way that could be readily understood by Asians such as Jesus
the Perfect Man, the Healer of suffering, the Servant of God, the
Compassion God.
3. immerse ourselves in the social, cultural and religious milieu of
our people, in ordcr to understand their mentality, the questions
they raise, the answer they offer as well as their way of presenta-
tion of the Transcendent.
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4. Stress on inculturation and interreligious dialogue in our formation
and on immersion in the actual situation of poverty as well as the
world of communication.
5. Deepen our awareness that the way of life of the Christian com-
munity as well as of our religious community, our joyful wit-
nessing and passion for Christ are what attract people, hence, they
are the primary and important forms of initial proclamation.
6. rediscover the relevance of our current Salesian settings [schools,
oratories, parishes, boarding houses, missionary stations .. .] as im-
portant settings where initial proclamation could take place with
respect and love.
Our Prayer
We entrust ourselves and the people we are serving, especially the
poor youth through the intercession of our Mary Help of Christians as we
pray to her:
Mary the Mother of the Church
we give you thanks for your Yes to God and for your journey of faith
as first disciple and missionary of Jesus.
We want to live in communion with all the disciples of your Son Jesus,
together with the pilgrim Church
in order to bring the Gospel to all.
Mary, inspire us with the courage to talk
about the world to Jesus and about Jesus to the world.
Help us, O Mother to follow Don Bosco, a tireless storyteller
in order to share with humility, patience and courage
the experience of our personal encounter with Jesus
in our communities, among the young and with every one we meet.
Amen.
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Practical Proposals
PrACTICAL ProPoSALS - fMA
To create the climate, in all the sectors of our mission, in which one
lives truly the love of Christ
To transmit this encounter to the sisters of the Province involving the
provincial council and mission animation team
To continue the reflection on initial proclamation, above all commit-
ting ourselves in deepening the documents of the local Churches and to
know the initiatives of other institutions who are working in this field in
order to create a networking
To accompany and empower the Christian youth, so that they may be-
come missionaries for other youth.
PrACTICAL ProPoSALS - SDB
We make conscious efforts to stir up the desire to know the person of
Jesus. We need to develop personal skills (linguistic, information tech-
nology, good knowledge of cultures, religions and socio-political, etc…)
and prepare oneself through immersion.
To promote proper understanding of the life and nature of the mis-
sion, missiological formation should be included in our program of initial
formation.
To re-enforce the role of the mission animator of the Provinces. Mis-
sionary animation in the provinces is done in 2 dimensions, ad extra and
ad intra to give special importance to inter gentes.
Awareness is to be given to individuals as well as the communities
the need to live a life of Christian witness to Christ so as to proclaim
Christ to others.
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To empower lay members of the Salesian Family (co-operators, vol-
unteers, SYM members, etc…) so that they too may become agents of the
initial proclamation.
To make proper use of our traditional settings (schools, oratories,
youth-centers, etc…) as auspicious places for initial proclamation and
also to launch out to the new frontiers of ministry and apostolate.
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Part iv
SToryTELLIng
In preparation for the Study Days
participants were asked to gather stories
in the place where they live and work
to share their experiences regarding
the initial proclamation of Jesus
to young people and adults.
The following are some of these stories.

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Kolbe is an Example of virtue
Fr. Daniel Masaharu Torigoe SDB
i teach a religion class to the 7th graders at Salesian Junior and Senior
High School. One of the topics of the course was on the life of St. Maxi-
milian Kobe. last year i had an interesting experience in one of my the
classes. That day, toward the end of the presentation, i was explaining
why Fr. Kolbe died at Auschwitz and why he took his companion’s place
to save his life. The reaction of the students to the story was like “Wow,
he is great!” They really liked the story. i didn’t expect any applause on
their part. But that’s what they did. They appreciated a Christian virtue!
To be honest, i didn’t think that they would find any positive meaning
in giving up one’s own life to save others, since they are so influenced by
modern society and tend to have materialistic mind-sets. Self-sacrifice is
not accepted in modern philosophy. Their positive reaction to the virtue
made me re-construct my image of young people in Japan. i now believe
that somehow they seem to have already been prepared for Christianity
even though they were not raised in a Christian environment.
it is often said that the only concern of young people in Japan is aca-
demic attainment, which promises future wealth, prestigious employ-
ment and a luxurious life style. it might be true. But at the same time, some
Japanese youngsters really know the “Christian language” and have a keen
sense for evangelical counsels, even in a consumerist society.
i spent some time considering why they have some sort of founda-
tion, or something in common with the Christian virtues. Then i came to
the conclusion that Japanese culture and the traditional Japanese value-
systems have created a smooth path to Christianity for them today. One of
the influential elements of Japanese culture might be Confucianism.
Confucianism, ethics rather than religion, as the foundation for much of
social life and many ideas about family and nation, gave us the idea that
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family stability and social responsibility are human obligations. And this
is where Japanese virtues meet Christian virtues. Enlightened by Confu-
cianism and other elements of Japanese culture, one can be led to what
Jesus taught, “love one another!” Once planted in the soil of Japanese
traditional culture, the seed of Christianity will be able to grow and bear
fruit!
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Different routes to Baptism
Salesian Seminarian Anthony Pun Ming Chi
in the last two years i taught and accompanied a group of young cate-
chumens (baptized on Easter vigil this year) of Star of the Sea Parish,
Chai Wan, Hong Kong. Below are the stories of some of them. i have
chosen 4 stories. The first two are two young girls from my class in the
Star of the Sea. And the last two come from St. Anthony’s Parish. They
share a common story of how they got to know God and decided to join
the catechumenate program:
1. They have certain connections with Catholic or even Salesian schools.
They may be past pupils of, or their children are now studying in, a
Catholic school. They first knew about God and the stories of Jesus
through formal education in a Catholic school.
2. religious education may not lead a person to the faith, but at least it
leaves a mark in his/her heart. The seed will grow when the time is
right. it seems that for some of them, the turning point was an invita-
tion from friends and family members. it made them reflect more about
their life experiences which stirred up their curiosity to know who
Jesus is.
• i studied in a Salesian school. interestingly, the only subject that i
passed was religion. However, i do not think i understood deeply
about God and the Scripture. 23 years later, i joined the Cate-
chumen class because my kids are studying in a Catholic school. i
felt a bit uneasy at the very beginning because of my long working
hour before the class. i often had to rush from my workplace to the
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parish. But gradually, the catechumen class became an integral part
of my life. i have learnt a lot in Fr. Joseph lee’s lesson.
Anonymous (male, baptized 2010)
• i first knew about the Catholic religion when i was in kindergarten.
i studied in the Precious Blood Kindergarten, which is a Catholic
kindergarten in Hong Kong. i listened to bible stories and sermons.
And i learned how to pray. But after i graduated from the kinder-
garten, i did not continue to believe in God. Until i reached Form 4
(tenth grade), a friend of mine invited me to join the Church. i also
realized that i have many friends and classmates who are Chris-
tians. So, i decided to go to the Parish of Star of the Sea, which is
close to my residence. At first, i did not know what i should do in
the catechumenate class, or even why i was there. i later understood
that one has to be baptized in order to become a Catholic. i eventu-
ally decided to go back to God. This is a chance given by God and i
should not miss it!
Karen (female, 17-year old, baptized 2011)
• it is grace that i was baptized with the support of my family. i re-
membered the time when i was still a student. Some friends in the
school invited me to join the activities in the church. i had actually
been to the church for a few times. However, my family reacted
vigorously. From then onwards, i was afraid to mention anything
about religion in the family. Yet God did not abandon me. in times
of distress i found prayer very relaxing. With the invitation of my
friend, or better to say, under the guidance of God, i had another
chance to know more about Him. And i became the daughter of
God through baptism on April 3rd 2010.
Anonymous (female, baptized 2010)
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The Poor are Evangelizing Us!
Fr. Patrick Villasanta SDB
The FiN Provincial Chapter of 2010 decided to launch a new Salesian
presence at the Southville 7 Calauan, Philippines. This is a resettlement
site of more than 6000 families who came from various slums of Manila
and a big bulk of informal settlers along the river Pasig. The place is pro-
jected to reach a population of 10,000 families or 50,000 to 80,000 relo-
catees at the end of the year 2011. The people really suffer hunger and
thirst and a loss of hope for the future because of few job opportunities
within the area and neighboring towns. This, indeed, is a ‘social volcano’
where crimes, vice and a host of social issues and concerns can move
stealthily, if without proper education and evangelization programs. Here,
it is not easy to preach spiritual matters when these people clamor for
their basic needs (electricity, potable water, daily income, etc.). in such a
context, we utilized a Socio-Pastoral Program as an initial proclamation
of Jesus to our people.
As part of our socio-pastoral care for the people, we have devised
livelihood programs that may bring about work, food at table and most
especially foster their ‘dignity’ yet founded on human & spiritual values
and integrated with our Salesian culture and spirituality. We also find the
opportune moment to intersperse their income generating activities with
human and spiritual formation as well as Salesian educational and spiri-
tual values.
But these poor people are also witnesses to us of their a strong sense
of God in the daily events and undertakings in life. They have so much
faith in God. i believe they experience God in a wonderful way. We are
amazed listening to their religious experiences. Although the majority of
these people are Catholics, we have also a few Protestants, Buddhists,
Muslims and followers of other religions in our community.
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Faith-sharing based on the Basic Ecclesial Community (B.E.C.) spiri-
tual program has been started with some families. Bible Study and inspi-
ration talks have also been introduced as stepping-stones to a progress
and deepening of the journey of faith of our people.
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The Cost of her Christian Faith
Sr. Maria Yawasang Lakana FMA
Our teacher Saudi describes her conversion as a painful but important
step in her life. she was Buddhist. She came to our school as a student of
the dressmaking course about 12 years ago. As she came in contact with
the sisters she began to see that their daily life is given to the poor with
joy and sacrifice. This made her to ask why. little by little she understood
that their secret was a person: Jesus. Gradually the desire to know Jesus
grew deep within her. Then she asked to become a catechumen and after
3 years of catechumenate she was baptized. She made her journey to
Christianity with great difficulties and much suffering. it was not easy for
her to abandon Buddhism which, traditionally, is the faith of her ancestors
and of her parents. As a good daughter she is expected to respect, obey,
and continue within this religion. From the first moment she decided to
become a Christian she found herself against the whole village and her
family, who accused her of being an ungrateful daughter because he had
decided to become a Christian. For this reason she got ill and the disease
was seen as a sign that her decision was not welcomed because she had
betrayed the spirit of the ancestors. So she prayed and asked God to en-
lighten her what to do. Finally with firm determination and willpower she
decided to formally request at the Pagoda, in front of her family, to be al-
lowed to leave Buddhism and embrace Christianity. it was not an easy de-
cision but she decided to place herself in the hands of God who had be-
come for her like an irreplaceable friend. From that moment on, she com-
pletely recovered. She is now a teacher and a catechist. She bears witness
and is known to all that Jesus has forever changed her life.
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Our Martyrs’ Heroism Attracts
Fr. Daniel Masaharu Torigoe SDB
i interviewed a boy who goes to a public high school. He was just
baptized at the Easter vigil on April 23rd of this year (2011) at Yamato
Parish, where he went through the catechumenate program. Here is the
story of his faith journey:
“i didn’t like atheism. let me explain my own experience. Once i
went to a famous Buddhist shrine with my friends. They really wanted to
go to fortune tellers, but they didn’t even pay attention to the statue of
Buddha himself, who is ‘the owner of the shrine’. i was shocked. My
friends are really atheists, and i didn’t like that kind of attitude. Since
then, i wanted to have a faith.
At first, i studied Shintoism, which didn’t impress me at all. And then
i moved on to Buddhism, and to other Asian religions, which didn’t in-
terest me either. Then, i shifted my attention to islam. i have to say that i
found Muslims to be more tolerant than those who have different philoso-
phies from theirs! And i think that the reason is the fact that they were no-
madic, that they have constantly encountered different tribes and cultures.
But i didn’t feel so comfortable with it as well. So i continued to
searching for a religion that could satisfy me, until i encountered Christi-
anity.
it all started when i finally i decided to make a phone call to the
parish. Then, beginning last summer, i went through the catechumenate
program because i found Christianity, especially Catholicism, acceptable.
One thing that continues to strike me is the lives of the Japanese martyrs,
such as Takayama Ukon and Hosokawa Garasha. Their example really in-
fluenced my decision to be baptized in the Catholic Church. When i think
of them i say to myself: ‘it must have been much easier for them to
abandon their Christian faith. But for them, that option was totally unac-
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ceptable so they tried to be faithful to the lord. They chose Christ and
sacrificed their own lives for their faith!”.
The fact that the Japanese martyrs centuries ago still inspire young
people today in the 21st century is a very strong message to us.
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Faith lived through Charity
Br. Carlo Bacalla SDB
Theresa, 18 years old, is an active member of our youth center. She
animates a group and gives Christian formation to her members. She
grew up practically in a Christian community where 95 percent are
Catholics. Her parents and relatives were baptized in the Catholic church.
As a child she frequented the youth center where she attended Sunday
catechism and participated in its activities. She regularly participated in
the activities of the youth center. Every evening she was attending the
youth group meetings and prayed the rosary daily. When she finished her
secondary school she narrated to me that while growing up in that Chris-
tian environment she learned that she must put her faith into practice by
acts of charity. So she decided to start at home by doing errands like
bringing medecines to her parents’ customers. She said she started doing
it when she was six years old.
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Stories of Hong Kong Neophytes
Fr. Lanfranco M. Fedrigotti SDB
We have invited our neophytes in Honk Kong to share why and how
they began the journey that led them to baptism. Below are their stories.
• i had the habit of attending church activities in the past, but i was
not consistent, due to various reasons. Thanks to the recommenda-
tion of my friend, i applied for the enrolment of my daughter in St.
Anthony’s School and i got to know St. Anthony’s Church last year.
My friend also suggested to me to attend Fr. Joseph lee’s Tuesday
night class. There i received an entirely different understanding
about God which made me feel so satisfied, not only in my
thoughts, but also in my heart. i enjoy very much attending that
class with my husband, even though he is not Christian. The time
we are together listening to Father lee is a fantastic moment. God
leads my husband and me to Fr. lee’s class to share and to study
God in St. Anthony’s Church. Thanks be to God for giving us such
a great opportunity. With God in my heart, i become stronger and
more grateful.
Kam Nga Mei (female, baptized 2010)
• i feel very fortunate to be baptized together with my two-year old
daughter and my one-year old son. i feel that our lord will always
be with us and guide us through a righteous path. i have been bene-
fited also from the Bible study and the Tuesday group discussions.
listening to our sisters and brothers helped me to understand the
Bible and the true way of being a Catholic.
Chan Kit Ming (female, baptized 2010)
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• The Catholic faith is not something new to me, for almost 14 years
i had my education at a Catholic institution. However, it took me a
long time to decide to be baptized. After so many excuses and self
justifications, the attraction of getting baptized became undeniably
strong. Easter this year has became a milestone in my personal spir-
itual life. i might not have made big leaps or huge changes in my
daily life after Baptism. But i clearly remember how i reacted when
my sons did something i disapproved. instead of getting angry and
scolding them, now i have learned to be more patient. i used to
worry about a lot of things. Now i am at ease, compassionate, able
to love and care. i believe these small things are the fruits of the
lord Jesus’ grace and love. i am truly grateful that these have en-
riched my life.
Sam Wan Cheung (female, baptized 2009)
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Closing remarks

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Three Words to remember this Meeting
Sr. Alaíde Deretti FMA
i would just like to say ‘Thank You’ in three words as a remembrance
of our meeting:
1. return to Jesus of nazareth the Son of the Living god
That His Spirit continue to work in us to make us new creatures every
day.
The Person of Jesus: attitudes, actions, style of meeting all people and
above all the marginalized becomes for us:
- constant journey of conversion, of spiritual growth
- criteria for discernment of our actions and works
Jesus is life, truth and way.
2. Community Witness
To be new missionary communities. This attracts because it welcomes
all, and are expressions of God’s love for all.
Communities in dialogue build bridges among various, social/cultural
groups of different faiths and sensibilities. No one is excluded!
It Proposes, whispers Jesus and his Kingdom, and promotes the dig-
nity of each person, the image of God.
3. Integral educative passion in every mission and activity
Education in dialogue and towards dialogue, ad intra and ad extra. Pro-
moting the best in each person and to propose to be honest citizens to those
who are called to be true Christians.
Each one of us, as persons and as communities, is the initial proclama-
tion of Jesus.
Thanks for your life given to Christ for the salvation of all!
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A renewed Commitment to initial Proclamation
Fr. Václav Klement SDB
i would like to conclude this Study Days by recalling together with
you the seven emerging lines of action shared by the East Asia Salesian
participants, in order to be more committed to the initial proclamation of
Christ in our Provinces:
1. We make conscious efforts to stir up the desire to know the
person of Jesus. We need to develop personal capabilities (lin-
guistic, information technology, good knowledge of cultures, reli-
gions and socio-political) and prepare oneself through immersion.
2. To promote proper understanding of the life and nature of the
mission. A missiological formation should be part of the programs
of initial formation.
3. To strengthen the role of the Delegate for Missionary Animation
in the Provinces. Missionary animation in the Provinces is done in
two dimensions, “ad gentes” and “inter gentes”; we would like to
give special importance to “inter gentes”.
4. Awareness is to be given to individuals as well as the communities
the need to live a life of Christian witness to Christ so as to pro-
claim Christ to others. (Paul vi, Evangelii Nuntiandi, 22).
5. To empower lay members of the Salesian family (Salesian Co-
operators, Past Pupils) and youth (volunteers, SYM members, An-
imators) so that they too become agents of the initial proclamation.
6. To make adeeper commitment initial proclamation of Christ in
our traditional settings (schools, oratories, youth and vocational
training centres, social works ) and also reach out to the new fron-
tiers of our ministry to the youth.
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Our gratitude to the two new Thai Provincials Fr. Paul Prasert Som-
ngan SDB and Sr. Anna Maria FMA and all Thai confreres who prepared
and cared for us during these Study Days always with the typical hospi-
tality and smiles. Thanks to the Social Communication Center of Ban-
pong headed by Br. Chitti who made available to us many useful mate-
rials on 3 DvDs which will be given to you today.
During these past five days we have also shared some important
points for the missionary animation in the SDB Provinces of East Asia:
1. living in Asia is a grace and invitation to share our faith in Jesus
Christ especially with many non Christian youth, who have also
the right to meet personally our lord and Savior. in this context
the theme of the 2012 Salesian Mission Day ‘Telling the story of
Jesus’ (taken from the First Asian Missionary Congress in Chiang
Mai, 2006) is a great opportunity both for our formation and youth
ministry in next months. Please, take advantage to be (not only by
talking) better storytellers of Jesus!
2. At the moment each EAO Province is developing its own model of
Missionary Animation. There are experiences of international vol-
unteer groups, missionary newsletter, the Cagliero11 is translated
and used in the local communities, missionary formation during
the different stages of initial formation, prayers for the missions
and promotion of missionary vocation ad gentes to other regions
of the Congregation. let us network and share materials!
3. in order to effectively stir up the missionary spirit of our Salesian
confreres, the regular presence and reporting to the Provincial
Council and rectors meeting twice a year seems be very impor-
tant.
4. To live in our fast changing globalized world, as true disciples and
missionaries of Jesus, we need more and more a solid missionary
formation. i’m deeply convinced that it is very important to form
the missionary mind and heart of our confreres in order to be ef-
fective ‘signs and bearers of God’s love’ to the young people
today.
With an assurance of my prayers for each one of you!
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The Study Days
in the Light
of the Word of God
Every session opened with a biblical reflection
by Sr. Maria Ko Ha Fong FMA*
* She studied education in Turin and theology in Germany in
Müster. She holds a doctorate in Biblical Theology. She is a lecturer in
sacred scripture at the “Auxilium” Pontifical Faculty of the Science of
Education in Rome and at the Holy Spirit Seminary of Hong Kong.

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The Encounter of Jesus with Three
DTihffeerEennt cPoerusonntseirnoDfifJfeerseuntsContexts
with Three Different Persons in Different Contexts
Biblical Reflection on John 3-4
Biblica
AfAteftrerddeessccrirbiinbginthge ftirhste7 fdiarysstof7thdeays of the public life of Je
tpCiwrunoabnditltaurichcoteoldistfCheuaaoecsnfeeacfJ”seti,isrobusansetct(ahsJmuoaeshtceinwrti1aeit:oc1bm9enla-ge5yin1tpch)s,aeawlJlorti“htfhfnowrotirhnmeme- medaybycJaellsu“sfrionmCaCnaan,awthoe
fwirsitnmei,raaclne dpeerfnordmsedwbyitJhestuhs ein sCeacnao,nd miracle, again in Cana,
wwhasechiaterhlhironetehgyHmeoaesfleectchh:ooaennfsdgofenimdcoiwirfaaaactller.eor,yiTanagtlhoaoiewfnfiiincenieas,Clsa.anTendhanee,tnteihdsaes-l structure of this section c
sential structure of this section can be intro-
duced by this scheme:
1.1. TThhe reeverlaetivoneolfaJetsiuos na.othfe sJigensouf tshe weddiang.att hCaenas(2i:g1-1n2) of the wedding at Cana (2:1-12)
b. the sign of the templeb, f.ortehtelelingsoifgthne roesufrrtechtieon temple, foretelling of the res
(2:13-22)
2.2. TThhe deiffdereinftfreesproensnest rbae.. sNThpiceooSdaenmmsaurseit(as2n:2w3o-3m:3aa6n).(4N:1-4i2c) odemus (2:23-3:36)
c. The royal official (4:4b3.-54T) he Samaritan woman (4:1-42)
c. The royal official (4:43-54)
The three characters introduced in chapters 3-4 are very different: sex,
eTthhneicittyh, rpelaece cofhoarrigaicn,tesorcsialinsttartuosd, cuucltuerde ainnd tcrahdiatipont,erreslig3io-n4, are very different: sex, e
lsifoesctyialel. Tshteaytuhasv,e cduiffletruenrteexapnecdtattiornasdaintdiodinff,erreentliingteiroionr,dilsipfoessi-tyle. They have different e
ttiiinomntese.(rnWiigoithhrt,thmdeimidsd,paJyeo,suassnitbhieooguinrnsasft.therreWme didiitfdfhaeyre)tnahtniedtimntheer,asreiJettseinosgfufosafitthhb.eEemvgeeienntitnhsge three different itineraries
((inn ithgehhot,usme, niedxdt taoyth,e wanell,hoon tuher satrfeette)raremdiifdfedreanty. I)n Jaonhnd’stwhrietinsge, tting of the meeting (in th
tohenthtrheee cshtarraecetetr)s aarreenodtiofnfleyrtehrnete.inIdnivJidouahlsnt’hsatwJersuitsimngee,tstbhye three characters are not o
ceJpheoasnchuceas.nTdmhteheyreereetipstirnebesreyanrtiectshhroefaefnatyictpheews. hoTifchhpeceoaypnlaelrsweoepbceraernespmeeaneteettdittnohdwraheya.etevteyrpes of people we can mee
three itineraries of faith which can also be repeated today.
149
1. Jesus with Nicodemus
“Now there was a Pharisee named Nicodemus, a ruler of the Jews”
introduces him solemnly, stating his name, his religious affiliation and his s
a man of authority and of good reputation, a ruler of the Jews, which
Sanhedrin, which, for us today, is equivalent to being a member of the parl
man, a “teacher of Israel”, as Jesus himself would say during his dialog
Nicodemus was a qualified interpreter of the law. All these prerogatives sh
spiritual guide of the people, a perfect representative of Judaism, an off
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1. Jesus with Nicodemus
“Now there was a Pharisee named Nicodemus, a ruler of the Jews”
(3:1): This is how John introduces him solemnly, stating his name, his re-
ligious affiliation and his social status. We see here a man of authority and
of good reputation, a ruler of the Jews, which means a member of the San-
hedrin, which, for us today, is equivalent to being a member of the parlia-
ment. He was a learned man, a “teacher of Israel”, as Jesus himself would
say during his dialogue with him. Therefore, Nicodemus was a qualified
interpreter of the law. All these prerogatives show him as a political and
spiritual guide of the people, a perfect representative of Judaism, an official
exponent of Jewish orthodoxy and tradition.
With self-assurance, Nicodemus comes to Jesus. He starts the conver-
sation by speaking in first person plural, very much aware of his responsi-
bility and duty: “Rabbi, we know that you are a teacher who has come
from God, for no one can do these signs that you are doing unless God is
with him.” (3:2). He affirms to have understood the origin and the identity
of Jesus. He thinks himself capable of a dialogue with Jesus, as with a col-
league. As a learned man, he believes himself capable of interpreting and
of correctly appraising the signs that Jesus does: he must be a man sent by
God, equipped with valid credentials. From Jesus’ actions, he goes back to
His identity, from the effect to the cause: a reasoning that doesn’t provoke
contradiction and is in perfect conformity with the canons handed down by
the pharisaic school. The mystery of Jesus would be totally there, logical-
ly reduced to a justified case, confined in a preset frame. For Nicodemus,
Jesus is not the teacher, but a teacher worthy of being so. Nicodemus is a
sincere and good person, but who is very much bound to his social status
and his rigid intellectualism. He is an “admirer” of Jesus, but is not willing
“to follow him” and to become his disciple; at least he was not when he
came to visit Jesus, hidden by the darkness of the night.
The dialogue during this meeting is the first discourse of Jesus’ public
ministry. Therefore it is loaded with a singular importance in the Gospel of
John. In the dialogue, it is Nicodemus who says the first word, but it is Je-
sus who leads its unfolding. In fact, after the first affirmation, Nicodemus’
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speech becomes shorter and with less security as the dialogue progresses,
until he arrives at total silence; while the words of Jesus, systematically in-
troduced by the solemn expression: “Amen, amen, I say to you”, become
longer and stronger.
Already in the first expression, Jesus puts in discussion Nicodemus’
security and upsets his reasoning. He speaks to him of the necessity “to be
born from above”, of “being born of the Spirit”, and he doesn’t understand
these. It is immediately seen that the dialogue proceeds on two parallel
lines that do not meet. Jesus speaks on the spiritual level; on the contrary,
Nicodemus remains on the physical, earthly, immediate. “How can a per-
son once grown old be born again? Surely he cannot re-enter his mother’s
womb and be born again, can he?” With these questions Nicodemus re-
veals himself as truly “old”, incapable of opening himself to the new, to
think and to live with flexibility and freedom. His reasoning is fixed on
what has already happened, on what is already known and, therefore, on
something that is under control. Instead, Jesus invites him to look ahead, to
take a leap, in the unknown. While Jesus exhorts him to enter the Kingdom
of God”, he ponders on the problem of repeating the past, that of “entering
the mother’s womb”; while Jesus indicates to him the way of being born
again, he thinks about the absurdity of being born as an old person.
However, Jesus does not content himself with only bridging the dis-
tance. He leads his interlocutor to make the further step that would free
him from his closed-mindedness and from the darkness that is symbolised
by the maternal womb and, therefore, to the physical origin of man, in or-
der to take a leap towards the light, absolutely new and transcendent, that
is, the Kingdom of God that Israel has always waited for.
This new way of being born, and therefore of being and of living, con-
tains something that will remain a mystery for human logic and unreach-
able by human means. It is the work of the Spirit. Man is born from above,
that is by the mysterious power of the Spirit. He participates in the freedom
of the Spirit and, without separating himself from his physical and sensible
nature; he enters into a sphere that transcends the flesh. He acquires a new
ability to see, a new criterion for judging and a new way of acting. The
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Spirit transforms him and makes him similar to the Spirit.
Nicodemus pretends to know Jesus, but in reality he only knows some
signs. He has in his hands a few data whose deep and complete meaning he
doesn’t grasp. He must be born again, from above, of the Spirit; he must be
transformed by the Spirit so that he may understand the mind of Jesus and
believe him. This birth is not fruit of human effort, as what he may think as
a Pharisee; rather it is a free and gratuitous gift from above.
Did Nicodemus take this leap? The evangelist does not want to give us
a reassuring response. The conclusion of the dialogue remains open. Con-
version does not have instant effects. Nicodemus finds it difficult to under-
stand the full sense of Jesus’ discourse, although he is strongly attracted by
its newness and depth. In the end he still shows the perplexity of any man,
of a strict and traditional Pharisee: “How can this happen?” The question
still reveals the pretence of reducing mystery to a doctrine that can be
demonstrated and verified. And Jesus answers him with another question:
“You are the teacher of Israel and you do not understand this?
The story’s conclusion must be deduced from the ulterior development
of the story. This Pharisee who was attracted by the person of Jesus, will
courageously defend him against the whole Sanhedrin (Jn 7,48-52); after
the death of Jesus, Nicodemus will solemnly honour his body with pre-
cious ointments and, together with Joseph of Arimathea, will provide a
worthy burial to this esteemed Teacher (Jn 19,39).
From an encounter “at night” Nicodemus slowly goes towards the
light, as Jesus says “whoever lives the truth comes to the light” (Jn 3:21).
Nicodemus is the paradigm of a believer whose faith progressively
emerges from the shadows of ambiguity and of fear in order to become ma-
ture and capable of public witnessing.
2. Jesus with the Samaritan woman
Under the scorching heat of the midday sun, Jesus, tired and thirsty, sits
beside a well (Jn 4:5-42): it is an evocative image. In every culture, the well
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is something that has a strong link with life. It protects the fresh water that
gushes forth from the heart of the earth. It speaks of a gift that is humble,
free and generous. It evokes the effort of drilling and of drawing. It suggests
a tranquillity that is present in the mysterious depth. The well, a vital knot in
any community, is also a place of encounter, the place where lives meet,
where water is asked and is given, where unexpected interpersonal relation-
ships are forged, where strangers become friends. The well is a place that is
particularly important to the woman. While for men, the public plaza and
the city gate are the typical places of coming together, for women, it is the
well. The well offers them the possibility of social life, of exchanging news
and experiences, of participation and of solidarity, of sharing the little
events of everyday life: joys, sorrows, problems, worries, desires, dreams,
curiosities. The well offers a free space for connecting the private with the
public, personal and community life, work and leisure. In the Old Testament
we find the figure of different women at the well and different encounters
with the well as setting: between the servants of Abraham and Rebecca
(Gen 24,11-14), between Jacob and Rachel (Gen 29:9-11), between Moses
and the daughters of Jethro, priest of Midian (Ex 2,15-22) etc.
Here we find Jesus seated by the well, ready for an encounter that will
prove to be transforming. A woman arrives with her jar to fetch water. It is
Jesus who takes the initiative of the dialogue. He makes her a request:
“Give me a drink”, something that is very simple and obvious in a normal
situation, but which could sound provoking in the context of the old feud
between Jews and Samaritans. Then we can understand the woman’s silly
and disdainful reaction: “How can you, a Jew, ask me, a Samaritan
woman, for a drink?”
Jesus doesn’t mind the offensive irony. Jesus takes the courtesy denied
him as an opening for a dialogue that dispels the hatred among the two
people and widens the woman’s narrow horizon: “If you knew the gift of
God and who is saying to you, ‘Give me a drink,’ you would have asked
him and he would have given you living water.” Jesus implies an astonish-
ing overturn of the situation. The woman, however, has difficulty in un-
derstanding. How can this unknown man give her water when he doesn’t
even have the means of drawing from the well? How can he dare to pre-
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tend, promising her living water, of being greater than the patriarchs who
had dug this well? Even if she has not as yet overcome her doubts about
this “Jew”, nevertheless the woman’s tone becomes lighter. She calls him
with more respect: “Sir” and ends by asking him to “give me this water”,
thus inverting their roles.
But the woman’s astonishment is still to increase. Jesus tells her: “Go
call your husband and come back”. There is an unexpected turn in the di-
alogue; the order is direct, explicit and precise. In a totally unexpected way
the woman feels the need to go to the depths of her life. Her attempt to ex-
tricate herself from this embarrassing situation by saying that she doesn’t
have a husband sounds trite. She is forced to enter within herself and to be
aware of the truth without escaping and without defending herself.
God loves to reveal Himself by revealing man to himself. When God
breaks through in one’s life and penetrates the heart, man cannot but feel the
sentiments of the psalmist that confesses: “Lord, you have probed me, you
know me … where can I hide from your spirit, from your presence, where
can I flee?” (Psalm 139). It is from the same state of the soul that the Samar-
itan woman exclaims with surprise: “Sir, I can see that you are a prophet.”
In the journey of faith, the deepest discovery of oneself and the truest
knowledge of God go together. In fact all of man’s experience of God
could be summed up in the two-fold question: Who are you? Who am I?
Even Saint Augustine prayed thus: “that I might know you and that I might
know myself”.
Under the guidance of Jesus the woman discovers herself. She also
gradually discovers who is this mysterious man that converses with her: a
Jew that goes beyond nationalistic barriers, one that is perhaps greater than
the patriarch Jacob, one who wants to give her something precious, one
who knows how to search the heart, a prophet. But the discovery does not
end there. There is still something greater in this man seated at the well.
As the dialogue continues, the woman asks Jesus about the real place
of worship. For centuries this has been a controversial question that pitted
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Jews against Samaritans. It is clear that the woman is still trapped inside
the old and blind schemes, from which Jesus frees her now, by drawing her
attention on the newness that happens in the present: “Believe me, woman,
the hour is coming, … and is now here.”
The woman finds it difficult to follow him. She doesn’t find the right
place to put herself, but oscillates between a fossilised past and a vague fu-
ture. “I know that the Messiah is coming, the one called the Anointed;
when he comes, he will tell us everything.” At this point, Jesus makes an
explicit self-revelation that helps the woman to make the decisive leap. “I
am he, the one who is speaking with you.” The Messiah is not only to be
described through old dreams, nor to be expected in an unknown future.
He just needs to be recognised because He is already present. But Jesus
does not put himself as the final goal to which he wants to bring the
woman; rather, it is the Father, who lovingly “seeks” his “true worship-
pers”. Jesus is the space that is open to the Father. Jesus wants to commu-
nicate this message to the Samaritan: You do not seek God, rather, God
seeks you, knows you and loves you. You have been found by God.
At the end of the encounter the woman forgets her jar and runs to the
city to proclaim Jesus to other people: That which was her only concern is
now abandoned. And Jesus forgets his tiredness and his need to drink, be-
cause his real thirst, that of communicating salvation, has been quenched.
3. Jesus with the royal official
The account of the pagan royal official is similar to the account of the
healing of the centurion’s servant which we find in the Synoptic gospels
(Mt 8,5-13; Lk 7,1-10), and more so to the account of the healing of the
daughter of the Canaanite woman (Mk 7,24-30; Mt 15,21-28), wherein
faith appears to be tested, like here, by a first apparent refusal on the part of
Jesus.
The royal official arrives at faith because of his gravely ill son. He goes
to Jesus urged by paternal love and desperation. It isn’t a religious or moral
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problem that moves him. His is a human problem. He would not have
understood anything of that profound discourse of Jesus with Nicodemus,
nor of his dramatic dialogue with the Samaritan woman. The royal official
is a simple man, with problems of everyday life, with the problem of
suffering.
He doesn’t know well who Jesus was. He only heard about the mira-
cles performed by him. Compared with the intellectual Nicodemus who
knows to deduce the divine origin of Jesus from the miracles performed by
Him, this man sees in Jesus a miracle worker who can heal the sick with
his physical presence and with his touch. Because of this he asks Jesus to
go from Cana to Capernaum before his son dies. For the royal official,
Jesus represents the last recourse.
Jesus’ response sounds quite strong: “Unless you people see signs and
wonders, you will not believe.” It is formulated in the plural, therefore,
Jesus criticises not only this man, but the whole popular mentality that
exalts him only as a miracle worker, that whole current that looks for the
sensational and extraordinary.
“You may go; your son will live.” In the end Jesus gives the grace that
has been asked, and gives him even more. “The man believed what Jesus
said to him”: It is John’s typical expression to indicate authentic faith
(cf. 2,22; 4,41-42; 17,20). The royal official makes a leap of faith: from
believing in Jesus’ power to make miracles to trusting his word and his
person. Jesus is not only a miracle worker. He is the Word of the Father,
creator and life-giving. His word is alive and life-giving. Whoever believes
in him and in his word, believes that He alone has the word of eternal life
(cf. 6,68). Like in the case of the Samaritan woman, her faith is born and
grows in the measure that one grows in the knowledge of Christ.
As in the case of the Samaritan woman, here as well, faith shows its
force of attraction. Faith tends to conquer others through one’s witnessing.
It is not only the royal official who arrives at the fullness of faith in Jesus,
but “his whole household came to believe.”
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There is an interesting detail that we must not overlook. Throughout
the account the personage is called either by his profession: “the royal of-
ficial” or simply “this man”. It is only when news is given of the healing of
the son that he is presented as “the father”: The father realised that just at
that time Jesus had said to him, “Your son will live,” and he and his whole
household came to believe. The love of God experienced in the encounter
with Jesus makes human love more authentic, true and intense.
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“What Are You Looking For?”
“Come and See”
“What Are You Looking For?”
“Come and See”
Biblical Reflection on Jn 1, 35-42a
Biblical Reflection on Jn 1, 35-42a
John’s account of the vocation of the first disciples, reveals
also the “first proclamation” of Jesus to mankind. The
episode is very different in style, structure and context to
the
the
saJcocechnoneu’nsbtyatcrthacneosusmeniatttoeodff
Gbthyaelitlhveeeo;csJayetnsiooupsntiicssp. aTshsienrge,
we
he
have
stops
oanfdthcealflisrstthdeibscroipthleerss, rPeevteeralasnadlsAontdhreew, James and John,
“safyirisntg ptorotchleamm: a“tFioonll”owomf eJ!eIsuwsilltomake you fishers of
meann”ki(nMd.kT1h,1e7e;pcifsoMdet i4s, v1e6r-y22d;iLffker5-,1-11) Here we have
eandt iifnfesretynlte,acsctrouucnttu: rneoatnndeacronthteextlatkoe of Galilee, but in
tosmthiopmeemteeiatecicson.ucfgnoTtswuhhpenieettrhcceithfrJuiaweernsdceushsmph. laciTatvachtneeeed,tbdhaebielsymrcseiotpcphsleeteeanstteseoaydbrnseya-unngyogwteshctearltleheaddtuttrohigneegtfhiterhsret,
tbhuet isnedaifofferGenatlimleoem; eJnetssu, slikise apacshsaiinnga,ttraction.
he stops and calls the brothers Peter
a1n.dLAintedrraerwy,sJeatmtinegs and John, saying to them: “Follow me! I will make you
fishers of men” ( Mk 1,17; cf Mt 4, 16-22; Lk 5,1-11) Here we have a dif-
faTwtelhmrhoeeeronaldsteut,pathwictsoocohrodisciueunhngv1ttig:,ateekn1sseo9tsht-ti5pnhs1leaarateclriaetedhtsiheenrebsfCelittaarwoksnteefaeomon(l2lfoe,t1ewGh-te1iatnl2hpig)elr.eowheAloi,sifgtbtthuoeurertiJacei(nan1sl,ui1sfnso-at1cemc8tnas)esneoaufbncndtoeshnpertteheewcempioefpfriailekratsdsettidooprnfelaavGnoceyfoela-d,tthiteohnemoSyfsotnJeermsyuaosdfetoJemstahunes
wthhaetreredaucrhinogutthteo tpimeoeploef, tahroeucshinugrcihn. tThehier dhiesacritps laesfaairteh nreostpcoanlslee.dTthoegeEthteerrn,al inserts himself in
btuimt ien, tdhieffAerlemnitghmtyomtaeknestsu, plikheisadcwhealliinngatitnralcimtioitne.d space. He passes from the transcendent sphere
to the human scene, from ecstatic poetry to concrete human facts.
T1h.e Lpaistseagreairsystrsuecttutriend gin a scheme of 4+3 days with the recurring refrain: “the day after” (1,29.
35.43) and “three days after” (2,1. These ‘days’ interest exegetes very much. Many link them to the
seven days of creation. The scheme is:
TFhiersetpdiasyod(vev1. ,119-92-85)1: tlhieesnbegeatwtiveeenwitthneespsroofloJgohune t(h1e,1B-a1p8t)isat n–dhethceonfifresstses that he is not the
revelation oMf eJsessiuahs taondtheafwfiormrlds ,hwishfiucnhctaioknestoplparceepairne Cthaenawa(2y,1fo-1r 2th).eAmfatenrifestation of the true
an intense Mcoenstseiamh.plation of the mystery of Jesus the author invites his
readeSresctoondfodlaloyw(vtvh.e43h-i5s1to: rtihcealpofasicttivseowf itthneesws oofrkthseoBf aGpotidst t–heheSwonitnmesasdese that Jesus is Son of
mEGtaeonrdn.tTahhlaiitrndrseedaaranctdysh
h(oovinuvmet.3sto5oef-lfp4t2ehin)oe:mptfilomeAl,leoan,wrdtoriheunewgsiAntlhlegmeaidwinsgiththhntieyesisrtsbahrkooefetahstrehtursepPaBhefatiapesirttidhstwto,reetJwlselpisonuogson;fsieJnhe.islsTiumhdsie-sgciivpelseshfimollothwe
Jesus,
name
ited space. CHeephpaass. ses from the transcendent sphere to the human scene,
from Feocustrathticdapyo(evtrvy. 4to3-c5o1n):cJreestueshtuakmeasnthfeacintsit.iative and calls Philip, who then brings Nathanial to
Jesus.
After three days (2,1): these day1s5r9each a climax in 2,1-12: beginning of the manifestation of
the glory of Jesus through the first “sign” given during the wedding at Cana.
Our reflection will concentrate on the facts of the third day.
The next day John again was standing with two of his disciples , and as he watched Jesus walk by,
he exclaimed: “Look, here is the lamb of God!”. The two disciples heard him say this, and they
followed Jesus. When Jesus turned and saw them following, he said to them: “What are you looking
for?”. They said to him “Rabbi, where are you staying?”. said to them, “Come and see”. They
came and saw where he was staying, and they remained with him that day. It was about four
o’clock in the afternoon. One of the two who heard John speak and followed him was Andrew,
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The passage is structured in a scheme of 4+3 days with the recurring
refrain: “the day after” (1,29. 35.43) and “three days after” (2,1. These
‘days’ interest exegetes very much. Many link them to the seven days of
creation. The scheme is:
First day (vv. 19-28):
the negative witness of John the Baptist – he
confesses that he is not the Messiah and affirms
his function to prepare the way for the manifesta-
tion of the true Messiah.
Second day (vv. 43-51: the positive witness of the Baptist – he witnesses
that Jesus is Son of God.
Third day (vv.35-42):
following the witness of the Baptist, two of his
disciples follow Jesus, and one of them Andrew
leads his brother Peter to Jesus; Jesus gives him
the name Cephas.
Fourth day (vv. 43-51): Jesus takes the initiative and calls Philip, who
then brings Nathanial to Jesus.
After three days (2,1):
these days reach a climax in 2,1-12: beginning of
the manifestation of the glory of Jesus through
the first “sign” given during the wedding at
Cana.
Our reflection will concentrate on the facts of the third day.
The next day John again was standing with two of his disciples , and as
he watched Jesus walk by, he exclaimed: “Look, here is the lamb of God!”.
The two disciples heard him say this, and they followed Jesus. When Jesus
turned and saw them following, he said to them: “What are you looking
for?”. They said to him “Rabbi, where are you staying?”. said to them,
“Come and see”. They came and saw where he was staying, and they
remained with him that day. It was about four o’clock in the afternoon.
One of the two who heard John speak and followed him was Andrew,
Simon Peter’s brother. He first found his brother Simon and said to him,
“We have found the Messiah”. He brought Simon to Jesus.
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2. A chain attraction
The scene began with the disciples and John the Baptist. Jesus passes.
The text doesn’t say where he is going nor where he has come from, nor
why he is passing that way. He simply passes and remains unnoticed until
someone points him out: “Look!”
John the Baptist whose life was geared to “testify to the light, so that
all might believe in him” (Jn 1,7), watched Jesus walk by and exclaimed
confidently and with passion: “Look, here is the lamb of God!” The
strength of his witness is all-embracing and his enthusiasm contagious.
Two of his disciples set out to follow Jesus. One of them, Andrew, happy to
have found the Messiah, calls his brother Simon and leads him to Jesus.
The next day Philip, once he has become a disciple, brings in Nathanial. So
those attracted to follow Jesus create a chain and the circle of disciples
Jesus’ disciples widens.
Underlying this chain of attraction, narrated by the evangelist in a
beautifully smooth style, there is the invisible and more fundamental at-
traction.
The Father attracts: For John, to go to Jesus is first and foremost the
fruit of an attraction exercised by the Father. “No one can come to me
unless drawn by the Father who sent me” (Jn 6,44) ,says Jesus. The Fa-
ther’s initiative is not always explicitly apparent but it is always there, real
and often surprising.
Jesus attracts everyone to himself: The Father who no one sees, reveals
himself in Jesus and draws all h is creatures to himself through Jesus,
above all manifesting his tremendous love, the total gift of self on the
cross. Jesus himself says: “And I, when I am lifted up from the earth, will
draw all people to myself” (Jn 12,32). During his earthly life, Jesus’ whole
being, his words, his actions, all attracted and fascinated so many people
who with sincere hearts, were open to God.1 The witnesses and disciples,
before drawing other people to Jesus, were first attracted to him them-
selves. They transmitted their attraction to others.
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3. A chain motion
From John’s first proclamation: “Look, here is the lamb of God”, a
series of movements take place, that at first sight seem only external:
follow, seek, listen, speak, see, find, remain, however, they also describe
much more intense and deep interior movements. Body, senses, heart and
intelligence: the whole person is involved. Andrew’s affirmation at the
end is a confession of faith and at the same time the first proclamation to
his brother: “We have found the Messiah!” . It is a point of arrival and a
new departure. In following Christ there is a receiving and a giving, a
seeking and finding, a coming and going, a togetherness of words and
looks, of thoughts and convictions, of love and passion.
As we cannot meditate on the whole passage, we shall focus our at-
tention on Jesus’ words: “What are you looking for?”, “Come and see!”.
These are the first words of Jesus in the Gospel of John and represent a
sort of first proclamation made by Jesus himself. “Come and you will
see!” is also the word proposed in the 2011 Strenna to the whole Salesian
Family.
4. What are you looking for?
Aware of the hesitant steps behind him, Jesus deliberately “turned
and saw them”. It is he who takes the initiative, he turns round to wel-
come and increase the desire of those who follow him. He turns round to
urge them to take the leap of faith in him.
Ancient Israel had an ardent desire that the Lord would turn and show
his face. The psalmist manifests this explicitly when he prays: “Turn, O
lord, how long? Have compassion on your servants!” (Ps 90,13). Now Je-
sus turns to his two future disciples with a question: “What are you looking
for? It’s a hard question that makes them clarify their deeper motivations:
what are you looking for in following me? what do you seek in me, who
am I for you?, what do you expect from me? The Congregation for Conse-
crated life, in the text: “The service of authority and obedience” that has as
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leitmotiv the search for God, cites this question of Jesus to his first disci-
ples and comments: “In this question we can read other radical questions
between the lines: what is your heart seeking? what are you concerned
about? are you seeking yourself or the Lord your God? Are you following
your own desires or the desire of him who made your heart and wants it to
be fulfilled as he knows it can be? Are you running behind passing things
or are you seeking the One who does not pass? (n.4).
After many years of intimate communion with God and fervent service
in the Church, Augustine asked himself these questions: “Who are you for
me? … Who am I for you?” (Confessions 1,5-6); “ What do I love when
I love my God?” (X,7). These are serious questions that make us go deep
within ourselves. “ Return to your heart”, exhorts Augustine, there you will
see the image you have made of God” (Homily XVII on John, 10).
A fact that strikes us spontaneously when we read the Gospels atten-
tively is that Jesus appears to be greatly sought after. Many people look
for him, individuals and groups, for various and more or less intense rea-
sons. They seek him all the time, in all kinds of situations and places
throughout his life. At his birth he was sought out by the magi who had
come far to adore him, by the shepherds invited by heavenly messengers,
by Herod who wanted to kill him. As an adolescent in Jerusalem his par-
ents sought him anxiously, fearing him lost in the confusion of the crowds
of pilgrims. During his public ministry he was sought by his enthralled
disciples, by his worried relatives, by the suffering who needed his help
and by his adversaries who wanted to find fault with him. Toward the end
of his life he was sought by the priests and scribes who wanted to elimi-
nate him, by Judas to betray him, by the soldiers to capture him. Even
after his death friends and enemies sought him at the tomb.
Did Jesus let them find him? Not always. To those who seek him for
their own purposes, Jesus reacts with a clear refusal. When the disciples,
faced with the hassle of the inhabitants of Capernaum, tell Jesus:
“Everyone is searching for you”, Jesus ironically responds: “Let us go to
the neighbouring towns so that I may proclaim the message there also, for
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that is what I came out to do” (Mk 1,36). Jesus avoids every effort to
cling to him, he refuses those who try to possess him, to make him fit into
their mind set. He opposes those who want to restrict the universal hori-
zons of his mission, reducing him to a cheap healer, a country magician.
In the same way he responds with cutting words to the crowd who are
looking for him after the miracle of the multiplication of bread: “you are
looking for me, not because you saw signs, but because you ate your fill of
the loaves (Jn 6,26). Jesus unmasks their searching for him for their own
selfish, small-minded reasons. He knows that the crowd does not really
seek him but are out for all they can get from him.
Sometimes Jesus frustrates the immediate expectations of those who
seek him, not in a final way but so as to open them up, to purify and trans-
form them. He lets them find him, but elsewhere, on another level, in an-
other way. “Why were you searching for me? Did you not know that I must
be in my Father’s house?” (Lk 2,49). With this question to his parents,
Jesus recognises the sincerity of their searching for him, he accepts and
brings them to another level. He likens their search for him to his continu-
ally seeking the will of the Father. He unites them in this tension toward the
same goal.
Often Jesus responds with a tremendous surprise gift, an answer that
goes way beyond the request. He doesn’t only “fulfil” expectations, he
goes beyond, he doesn’t just satisfy the search for him but transcends it, he
lets us find him in an original way, beyond anything we can think of,
greater and more beautiful than man dares to dream. Climbing a tree, Zac-
cheus “was trying to see Jesus”, but Jesus gives him the great surprise of
going to his house. In reality it is not Zaccheus who is seeking Jesus but
Jesus who is looking for Zaccheus, because “ the Son of Man came to seek
out and save the lost”. (Lk19,10). The woman with a haemorrhage who
timidly and secretly tried to touch Jesus’ garment, received healing and
public praise.
Toward the end of the Gospel we find Jesus posing the same question.
He is facing Mary Magdalene in front of the empty tomb: “Why are you
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weeping?” “Whom are you looking for? (Jn 20,13). Mary was looking for
his dead body, instead she finds he is alive! From the beginning to the end
the questions “What are you seeking and who are you seeking” embrace
the whole Gospel.
5. Come and you will see
When the disciples ask: “Rabbi, where are you staying? ”Jesus an-
swers with an invitation “Come”, and a promise: “You will see”. To be-
come a disciple, it is not enough to feel admiration, nor to express desire,
nor make your own research, nor rely on the witness of others; you must
meet Jesus, have a personal experience of him. The first proclamation of
Jesus was not hasty. He did not force people to accept because they felt
drawn to him, nor was he content with superficial devotion. He did not
hand over a doctrine to be understood or precepts to observe, but called
for a personal relationship with him. The “Come” to Jesus and “See him”
are expressions that for John mean faith and communion in love. It is a
“seeing” that discovers ultimate reality, the obvious centre, the original
source, the hidden divine presence that is the foundation of all that is.
Jesus invites us to an intense experience of himself, to listen to him, con-
template him, dialogue with him, let him love us and teach us, lead us
gradually into his mystery, to become one with his heart and mind, until
we reach what St. Paul says: “we have the mind of Christ” (1 Cor 2,16),
“Let the same mind be in you that was in Christ Jesus” (Phil 2,5).
The first proclamation made by Jesus inspires our first proclamation, as
John Paul II wrote: “The first proclamation has a central role that cannot be
substituted, because it introduces us into the mystery of God’s love, which
calls us in Christ, to form a personal relationship with God” (Ad gentes 13)
and “opens the way to conversion” (Redemptoris Missio, 44).
The two disciples agree to begin this process and John concludes the
first meeting with the words: “they came and saw where he was
staying, and they remained with him that day”. Here we have an inter-
esting change of perspective: from the place where Jesus stays to the
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place where the disciples stay. They wanted to know where Jesus was
staying now Jesus himself becomes their dwelling place. The “Come and
see” for Jesus, is not an external movement but an inner dynamism, a re-
maining in him in communion of life and love. Later, Jesus exhorts:
“Abide in me as I abide in you” (Jn15,4-5), and promises: “Whoever
serves me must follow me, and wherever I am, there will my servant be
also”( Jn 12,26); “I will come again and take you to myself, so that where
I am you may be also” (Jn 14,3).
There is still another point to underline. “To see Jesus” means also “to
see the Father (Jn 12,45; 15,18), the one who remains in Jesus, remains in
the Father, because he, the Son dwells close to the Father’s heart (Jn1,18).
This remaining with Jesus and in Jesus, becomes for the disciples an
inexhaustible inner resource for their life and mission. Remaining con-
stantly in him like the branches on the vine and letting ourselves be pene-
trated always more intimately and deeply by him, the disciples life Those
who abide in me and I in them, bear much fruit (Jn15,4-5).
The evangelist does not tell us what the disciples actually saw, he re-
ports the dialogue they had with Jesus once they had gone after him and
then the result of the meeting: “We have found the Messiah!”. The
“Rabbi” at the beginning of the episode has become the “Messiah”, seen,
experienced, loved, and now he must be proclaimed to others.
In this short and very full episode, the evangelist has traced in a won-
derful way the journey of the disciple of Jesus, from the initial attraction
to seeking, from timidly following Jesus to remaining with him. The
whole journey is guided by Jesus. It is he who attracts, dialogues, helps
and clarifies motivations, invites into an experience, to enter into intimate
communion with him.
At the end John notes: “ It was about four o’clock in the afternoon
(The Greek text says the tenth hour). Perhaps this is a personal remem-
brance. We tend to remember exactly the time of strong moments of love
in our live. But the sentence can also have a symbolic meaning to indicate
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fulfilment (10 is a perfect number). In Hebrew terms, it is used to mark
the end of the day. The two disciples reach the end of that day and begin a
new one after their meeting with Jesus. Their life now has a new
meaning, a new quality, a new vision and a new orientation guided by a
new love.
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HGHGoowooawnMadnMadSneaSyen!eLyeo!LavoeasvDeso DYoouYHouavHe?ave?
Biblical Reflection on Mark 6, 30-44
Biblical Reflection on Mark 6, 30-44
The apostles gathered around Jesus and reported to him all they
had done and taught. Then, because so many people were
coming and going that they did not even have a chance to eat,
he said to them, “Come with me by yourselves to a quiet place
and get some rest.” So they went away by themselves in a boat
to a solitary place. But many who saw them leaving recognised
theTmheanadproasntleosn gfoaothtefrreodm aarlol uthned towns and got there ahead of
Jtehsuems a. ndWrehpeonrteJdetsouhsimlaanldl ethdeyahnadd saw a large crowd, he had
dcoonme paansdsiotanugohnt. tThehmen,, bbeeccaauussee tshoey were like sheep without a
rt“heYeesBtmhooauseomuttu,tetmehrgoreriawpoevnslnsueaaytsn.ic”tdwdhaehitS,neon”oomdgtsthtghhacseoeweoomtyymu,ttwnhhs“eetaeetCrmhnriyodetisnm,laieagd“ewaheavaewtionayanitddgnbhedyaoirmtetft’v.chestm”tiohesihlbatagmlaheyannltTmewsrgyiytephesh.oaeleheaepvussWdyeyederasrsloyhtdsahdenpeiialtenv.ddlnveimeeedanSbrJsiwoyaneoubtttnesoooyleuhrtdaaheavsthetthreeeiqcatlnbem.oaoundmehnim,aagSeoads“tyiaenvseen,pTonendlgfvlldshoaaietaotoaaecastnctnetahrhhddsfyceawariohosnsnpgpmoamidclondeuaweeiggoiclantsdteephlgoacttl.lihitenpaeglkmaeewtsomamceyaaoanmrstyeo.e”ttththhoiBaanunthgttisthm.hweeB.oyy“achTntauhshnnwiissdgetrroiiesemdtdaoes,
delnaargreii!croAwrde, whee htaodgcoomapnadsssipoennodn tthhaetmm, buecchauosne tbhreeyadwearendlikgeivseheietpto them to eat?” “How many
loawvitehsoudtoaysohuephhaervde.?S”o hhee baesgkaend.te“aGchoinagntdhesmeem.”anWy thheinngsth. eByy ftohiusntdimoeut, they said, “Five—and two
fisiht .w”aTshleante Jiensuthseddiarey,ctseodhtihsedmisctoiplheasvceamalel ttohehipme.o“plTehissitisdoawrnemiontegroups on the green grass. So
thepylascae,t”dtohweynsainidg, r“oaunpdsito’sfahlruenaddryevdesryanladtef.ifSteiensd. tTheakpienogpltehaewfiavyeslootahvaets and the two fish and looking
upthteoyhceaanvegno, thoethgeavseurtrhoaunnkdsinagncdoubnrotrkyesidtheealnodavveilsla. gTehseannhdebguayvtehethme-m to his disciples to distribute
tostehlveepsesoopmlet.hiHnge taolseoatd.”ivBiduetdhethaentswwoerefids,h“aYmouonggivethtehmemalslo.mTehtheiyngaltloate and were satisfied, and the
disecaitp.”leTshepyicskaeid tuophitmw,e“lvTehabtawsokueltdfutlaskeomf obreoktheann ptwieochesunodfrebdrsedaednaarniid! fish. The number of the men
whAorehwade etoatgeonawnadssfpievnedththoautsmanudch. on bread and give it to them to eat?”
“How many loaves do you have?” he asked. “Go and see.” When they
It fsohuonudldouht,atvheeybseaeind, a“Ftriavneq–uialn, dretwstofuflisdh.a”yTshpeenntJeisnusindtiirmecatecdy twheimth ttohe Teacher. The disciples had
rethuarvneedallfrtohme ptehoeplme issistiodnowanndinhgardoumpsanoyn athdevegnrteuernesgrtaossr.ecSooutnhte,ymsaant y experiences to share, many
emdoowtionnisn tgoroeulapbs oorfahtue.ndJeresdussalinsdtefnifstietos. tThaekmingatttheenftiivveellyoa. vHees aknndowthse tthweoir tiredness and the effort these
firfsisthtiamned mloiosksiinognuaprietos hheaavveensu, shteaignaevde.tHhaenkksnaonwdsbtrhoekye ntheeedloatoverse.nTehwentheir strength and so he invites
thehme gtaovegothteomatoquhiisetdpislcaicpeletsotospdeinstdribsuotme etoqtuhieetpetiomplee.wHitehahlsiomd. iBviudtedtheir lovely plans are suddenly
uraelpoatpnshcnlueeehmgts.tbwtpthTehoirechemkfoeiessf.dhhptMhoeauerompaempro.tlkweneEngehvhlwetvehalehnepvomtbseuahauassalslekdlleye.ttenoTfatuhhtilteemsheyneoapaiwfgrelalibonbsarpeootfleikaevtethaenwneatdhprirroniawieucvcebseieraneesnbcgsdoeaa.ftuntwisebseearfeiereawndtdh,htaehaeninnerddbJrtfoeehisssaehuttid.snoiTsgnachrietpr-hilveaeclseakaaetndathnetdhretehysethipnaegvoeppllreaucsoehn,ediftootiost
already crowded with people. 169
How does Jesus react? Mark’s description is concise and dense with meaning. “He saw…he had
compassion…” Jesus’ glance embraces the agitated crowd desirous of meeting him. The spectacle
moves His Good Shepherd’s heart. He sees faces that are sincere and good, that are uncertain and
lost, that are anxious and restless, that are full of dreams and desires. He sees faces that ask
questions, faces that are marked by suffering and the burdens of daily life, faces that are searching
and await enlightenment, guidance, and comfort. He seems to find himself before a flock that is
without a shepherd and feels deep compassion for them. (The Greek word esplanchnísthê used by
Mark can be translated with “It wrung his gut”.) Jesus sees, feels moved, and begins “to teach them
many things”. Thus he goes from his glance to his heart and from his heart to action.
And the disciples? As Jesus is looking at the crowd with compassion, they are worried of the
setting sun. While Jesus lets the people reach him, investing on them his time and energies, his heart

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It should have been a tranquil, restful day spent in intimacy with the
Teacher. The disciples had returned from the mission and had many ad-
ventures to recount, many experiences to share, many emotions to elabo-
rate. Jesus listens to them attentively. He knows their tiredness and the
effort these first time missionaries have sustained. He knows they need to
renew their strength and so he invites them to go to a quiet place to spend
some quiet time with him. But their lovely plans are suddenly upset. The
people have seen their boat arriving near their resting place and they have
rushed to reach them. Mark helps us to imagine the race between the boat
on the lake and the people on foot along the shore. Eventually the people
win because when Jesus arrives at the resting place, it is already crowded
with people.
How does Jesus react? Mark’s description is concise and dense with
meaning. “He saw…he had compassion…” Jesus’ glance embraces the ag-
itated crowd desirous of meeting him. The spectacle moves His Good
Shepherd’s heart. He sees faces that are sincere and good, that are uncer-
tain and lost, that are anxious and restless, that are full of dreams and de-
sires. He sees faces that ask questions, faces that are marked by suffering
and the burdens of daily life, faces that are searching and await enlighten-
ment, guidance, and comfort. He seems to find himself before a flock that
is without a shepherd and feels deep compassion for them. (The Greek
word esplanchnísthê used by Mark can be translated with “It wrung his
gut”.) Jesus sees, feels moved, and begins “to teach them many things”.
Thus he goes from his glance to his heart and from his heart to action.
And the disciples? As Jesus is looking at the crowd with compas-
sion, they are worried of the setting sun. While Jesus lets the people reach
him, investing on them his time and energies, his heart and mind, his dis-
ciples are thinking about how to send them away. They take the initiative
to propose something to Jesus while he is totally immersed in teaching
the crowd. “This is a remote place and it already very late. Send the
people away so that they can go to the surrounding countryside and vil-
lages and buy themselves something to eat.” They know how to evaluate
the situation well in regard to time for it is late, to place for it is remote,
and to people for they are many. Thus they draw a conclusion and make a
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proposal. It is a common sense proposal, logical, realistic, opportune, ap-
propriate and convenient. It is easy to execute, foreseeing, and even wise.
However, it conflicts with the logic and sentiments of Jesus. The disciples
do not intend to take responsibility for the people. All should provide for
themselves and see to themselves! They solicit Jesus ‘to close the school’
and dismiss the crowd.
Jesus does not comment on the apostles’ suggestion. Instead, he in-
vites them to think in another direction. Rather than distance themselves
from the people’s needs, why not try to ask themselves, ‘What can we do
to help them?’ He gives them a clear mandate, “You give them some-
thing to eat.”
He urges the apostles to leave their ‘comfort zone’, to go from a pas-
sive mind-set to active involvement, from negative inertia to industrious
search, from the temptation to delegate to creative commitment, from the
attitude of taking distance to a deeper immersion in history. Jesus stimu-
lates them to use their head but even more, their heart. He wants all those
who follow Him to share His own compassion for the people. They must
have His tender, great heart, His strong and caring love. Paul will say,
“The love of Christ moves us” (2 Cor 5,14).
He will experience that love is the powerful motor that calls all our
human resources into action. We are dealing with the “fantasy of love”
(Blessed John Paul II in Novo Millennium Ineunte, 31, 50), with the apos-
tolic passion of Don Bosco’s Da Mihi Animas, and with the “I entrust
them to you” addressed to Mother Mazzarello.
Seeing the Teacher’s insistence, the disciples make another sugges-
tion. “That would take more than two hundred denarii (half a year’s
wages for a normal worker)! Are we to go and spend that much on
bread and give it to them to eat?” They have formulated it as a hypo-
thetical question because they know it is an unrealistic and impossible so-
lution. They calculate the cost, make an estimate, and see the sum is diffi-
cult to meet. But even if they could pay it, where would they go to buy so
much bread in a remote place at the end of the day? Stimulated by Jesus,
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they have by now abandoned the initial idea of dismissing the crowd and
have begun to use the imagination thinking in a more constructive way.
They have the good will to help, but they are still in their perspective of
common human sense.
Jesus, considering their two proposals, suggests a new one from a dif-
ferent perspective. “How many loaves do you have? Go to see.” He in-
vites them to look into their own knapsacks, paying attention to the little
they have with them. No escaping the problem, no delegation, no buying
with money, the first thing to do is to examine their own resources better.
They need to discover and gather all they already have in order to share
it. Jesus does not ask them, ‘Do you have any bread?’ but ‘How many
loaves do you have?’ He is sure they have something, however little it
may be. A proverb says, ‘No one is so poor as to have nothing to give.’
“Go to see.” They need to search. They need to act. Those who search se-
riously, those who dig deeply, find something to offer. Sometimes we do
not even know we possess something and we become aware of having it
only at the moment we decide to share with others.
The five loaves and the two fish are very little, way out of proportion
to the size of the crowd. However, poverty may be the material for a mir-
acle. Passing through the Lord’s hands, sharing multiplies.
Accepting their humble contribution, Jesus asks the disciples to have
the people sit in groups on the grass, so that the persons who at first
seemed like sheep without a shepherd, now find themselves arranged for
a banquet. They are the guests of Jesus and his followers. The account
then proceeds from verbal communication to that of gestures and sym-
bols. Jesus uses a series of gestures that are dense with meaning. “Taking
the five loaves and the two fish and looking up to heaven, he gave
thanks and broke the loaves. Then he gave them to his disciples to
distribute to the people.” In Jesus’ hands, the loaves donated by the dis-
ciples become the holy place in which human poverty encounters God’s
infinite spaces. The fruit of the earth and of human labour, enabled by de-
tachment and generous offering, now rise to heaven in Jesus, to God’s
throne. It is pleasing to God and He blesses it.
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At the end, Jesus returns the loaves and fish to the disciples. They had
placed them in the Teacher’s hands as their humble gift. Now they take
them back, blessed and broken, to share them with the people. The loaves
and fish have been multiplied to satisfy five thousand persons. The disci-
ples have been transformed. At the beginning they appeared to be distant
spectators who had little empathy, content with quick solutions that did
not engage them. Now they are totally involved in Jesus’ compassion for
the people. They have become his industrious collaborators in working
the miracle.
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“Go Up and Join that Chariot!”
Biblical Reflection on Acts 8, 26-40
On the desert road that leads
from Jerusalem to Gaza, a man,
seated on his chariot, was reading
Sacred Scripture. He was not a He-
brew, but a eunuch who had come
from Ethiopia, an area that bor-
dered on the Roman empire. The
Spirit said to Philip: “Go up and join that chariot”. Then Philip approached.
The meeting began with a question that showed interest, continued with
them sitting beside each other with the Sacred Scripture between them, a
dialogue developed, then catechesis and finally, it ended in baptism. We
know the episode well. Luke recounts it in a lively manner in Acts of the
Apostles (8,26-40). It is an example of “first evangelisation” in the early
Church.
The angel of the Lord spoke to Philip saying, ‘Set out at noon and go
along the road that leads from Jerusalem down to Gaza, the desert road.’
So he set off on his journey. Now an Ethiopian had been on pilgrimage to
Jerusalem; he was a eunuch and an officer at the court of the kandake, or
queen of Ethiopia; he was her chief treasurer. He was now on his way
home; and as he sat in his chariot he was reading the prophet Isaiah. The
Spirit said to Philip, ‘Go up and join that chariot.’ When Philip ran up, he
heard him reading Isaiah the prophet and asked, ‘Do you understand what
you are reading?’ He replied, ‘How could I, unless I have someone to guide
me?’ So he urged Philip to get in and sit by his side. Now the passage of
Scripture he was reading was this: Like a lamb that is led to the slaughter-
house, like a sheep that is dumb in front of its shearers, he never opened his
mouth. In his humiliation fair judgement was denied him, Who will ever
talk about his descendants, since his life on earth has been cut short?
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The eunuch addressed Philip and said, ‘Tell me, is the prophet refer-
ring to himself or to someone else?’. Starting, therefore, with this text of
scripture Philip proceeded to explain the good news of Jesus to him. Fur-
ther along the road they came to some water, and the eunuch said, ‘Look,
here is some water; is there anything to prevent my being baptised?’He or-
dered the chariot to stop, then Philip and the eunuch both went down into
the water and he baptised him. But after they had come up out of the water
again Philip was taken away by the Spirit of the Lord and the eunuch nev-
er saw him again but went on his way rejoicing.
1. Set out and go…
Our passage is to be found at a turning point in the general plan of the
Acts. It seems as if Luke structured this second book, basing it on the pro-
grammatic words of the Risen Christ to his disciples before returning to
his Father: “you will receive the power of the Holy Spirit which will come
on you, and then you will be my witnesses not only in Jerusalem but
throughout Judea and indeed to earth’s remotest end» (Acts 1,8). One could
look at the organisation of the Christian mission in three great stages.
Linked to the movement in space there is the chronological progress and
the spiritual growth of the Church under the guidance of the Spirit.
Ch. 1-7: Set in Jerusalem, describe the preaching of the apostles and the
consolidation of the first community, the ideal model of the
Church.
Ch. 8-12: The spread of the Gospel outside Jerusalem, in the other parts
of Judea and Samaria.
Ch. 13-28: The expansion of the Gospel outside Palestine, until it ideally
reaches ‘earth’s remotest end’, passing through Asia Minor,
Greece and especially Rome, the centre of the empire.
At the beginning of Ch. 8 the situation seemed depressing. After the
death of Stephen, hatred for the Christians did not end, rather “a bitter per-
secution started against the Church in Jerusalem, and everyone except the
apostles scattered to the country districts of Judea and Samaria” (Acts 8,1).
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But Luke discovers rays of light among the shadows and sees everything as
part of God’s mysterious plan. The ‘dispersion’ of the Christians really
marks the beginning of the spread of the Gospel outside Jerusalem. In fact,
“Once they had scattered, they went from place to place preaching the
good news” (Acts 8,4) and so the number of Christian nuclei multiplied.
The ardour of the Gospel pushed them towards new frontiers, not only the
geographic ones, but especially those of the heart. And so we see Philip
who begins his mission in Samaria.
Our story starts with an indication that everything begins with a divine
initiative. “The angel of the Lord spoke to Philip saying, ‘Set out at noon
and go along the road that leads from Jerusalem down to Gaza, the desert
road’” (v.26). It is the Lord who points out to Philip the road on which he
will meet the future non Hebrew Christian. It is the Lord who directs the
‘course’ and the ‘growth’ of the Word of God (cf. Acts 6,7; 12,24; 13,49;
19,20) beyond Jerusalem in the whole world. The road seems desert, but it
is, in reality, a launching pad.
The opening imperative is interesting: “Set out and go”, we seem to
hear the command of Jesus to a paralysed man (cf. Mk 2,11; Mt 9,6; Lk
5,24; Jn 5,8), or the word that Peter said to the crippled man at the Beauti-
ful Gate (Acts 3,6). It is said to Philip the evangeliser too and, in him, to the
whole Church “set out and go”. It is an invitation to move from the posi-
tion already reached, to cross the threshold and go beyond borders, to seek
new lands for the Word of God, new peoples to be drawn to Christ. In the
Old Testament, Israel usually thought that other peoples, in order to take
part in the gift of salvation, had to come to Jerusalem, to come to the cho-
sen people. In the prophet Isaiah we read: “It will happen in the final days
that the mountain of Yahweh’s house will rise higher than the mountains
and will tower above the heights. Then all the nations will stream to it,
many people will come to it and say: ‘Come, let us go up to the mountain
of Yahweh, to the house of the God of Jacob, that he may teach us his
ways, so that we may walk in his paths”“ (Is 2,2-4). But in the revelation of
the New Testament the situation changes. The source of life no longer
comes from Zion or from the temple, but from the Son of God incarnate.
He does not say ‘come’, indicating a place, but rather ‘go’ into the whole
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world (cf. Mt 28,19). Jerusalem is no longer the place of concentration,
rather, it has become a place of diffusion. It is no longer a question of com-
ing to Jerusalem to obtain salvation, but rather of leaving Jerusalem to
bring salvation to all. The Church is not an immobile custodian of the faith,
but must ‘get up and go’, because, as Pope John Paul II said: “Faith is
strengthened in giving it!” (Redemptoris Missio, 2) and Benedict XVI
echoes him: love “by its nature, must be shared with others. Love grows
through love” (Deus Caritas Est, 18).
2. The Spirit said to Philip:
‘Go up and join that chariot.’
Philip was not on the road to Gaza by chance. It was the Spirit who
placed the divine plan in his person and in his actions. The Spirit said to
Philip: “Go up and join that chariot”. It is an invitation, an urge to grasp the
occasion, to profit from the favourable moment, not to lose the opportuni-
ty which may never return, to take the first step, to come close, to go to
meet the other person without waiting for him to come. Apostolic passion
urges one to go ahead, as Paul says: “the love of Christ urges us” (2Cor
5,14).
The Spirit tells Philip to go up to the chariot, but does not tell him who
he will find in the chariot or what he is to do or say. The Spirit that ‘breaths
where it will’ (Jn 3,8), that has “groans too deep for words” (Rm 8,26),
does not dictate concrete commands to be executed, but stimulates human
intelligence and creativity and enkindles human love. It acts in a surprising
way and urges on towards unexpected goals. It does not like to dialogue
with human persons within the narrowness of their schemes and desires,
but launches them towards broad spaces, towards the heights of the divine
plan.
The Spirit tells Philip to go towards the unknown, to face the new,
to allow himself to be surprised with trust because it is the Lord who is
working. The apostolic passion urges one to bring Christ to others with cre-
ativity and ardour, but does not lead evangelisers to attribute the success
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to themselves, to their own competence and diligence, to the value of
methods and strategies. Paul recognises this: “For what is Apollos and
what is Paul? The servants through whom you came to believe and each
has only what the Lord has given him. I did the planting, Apollos did the
watering, but only God gave the growth” (1Cor 3,5-7). The Psalmist too
states: “If the Lord does not build the house, in vain do the builders labour”
(Ps 127,1), but the security of being called to collaborate with God, the
awareness of being part of a big project, and of feeling oneself urged on by
God’s passion lead us to say with joy: “With God we will do great things”
(Ps 108,14).
3. Sitting on his chariot, he was reading
the Scriptures
On the chariot was a man, an Ethiopian, and an eunuch as well. He was
one of the human group that the orthodox Jewish teaching considered an
outsider and excluded from salvation (cf. Dt 23,2). Yet he went on a pil-
grimage to Jerusalem and he read the Sacred Scripture attentively. His ef-
fort was sincere and his openness of heart admirable, his search was atten-
tive and yet he could not understand. The Scripture is open in his hands, it
neither imposes itself nor opposes. The Word of God transcends barriers.
In what language or what form was the Ethiopian reading the text of Isa-
iah? We cannot know. However that text in the hand of a foreigner and a
pagan seems highly symbolic and filled with prophecy. It witnesses to the
fact that the Bible is available to be understood by different cultures, that
the Word of God willingly accepts being translated into different lan-
guages, transformed into different ways of human communication. This is
a sign that God loves all and wants to speak to all men and women, with-
out any distinction.
The Spirit does not work only in the evangeliser, but also in people of
any sex, age, race or culture, making them open and disposed to the
Gospel. When Philip approached the chariot he was amazed to see the
Ethiopian reading Scripture and to find him so desirous and in a way al-
ready having begun to receive salvation. He recognised that he was not the
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sower, but rather the reaper. In reality the Spirit had been working in both,
facilitating their encounter. He urges on and precedes the evangeliser, sup-
ports his apostolic passion, and at the same time, he prepares the recipient
for the announcement, nourishes his passion to search for truth and for full-
ness of life. Neither one nor the other can attribute the success of the en-
counter to himself, but recognises with wonder the provident love of God
and the beauty of the work of the Spirit.
The Ethiopian, happy to have met someone who grasps his deep long-
ing, invited Philip “to get in and sit by his side” (v.31). Philip, who was
curious in the beginning and ran to catch up with the chariot, now draws
close, sits beside a friend and talks with him, with frankness, admiration
and cordiality about the things of God. The Word of God creates commun-
ion and harmony of heart. The passing on of the Gospel takes place, not
through theoretic discussion or abstract speculation but rather through the
experience of love, in mutual respect, in the simplicity of mutual sharing,
in dialogue and friendship.
In the Acts Luke presents the first Christians as a community that lives
daily life in simplicity, totally immersed in the people. Externally they are
not distinguishable from the common people, but because of the integrity
of their lives, they “were looked up to by everyone” (Acts 2,47; 4,33). They
had a serene and cordial relationship with the people. Preaching to the
crowds, especially to the pagans, generally aroused great enthusiasm. The
experience of Christ had made them authentically human, optimistic, they
loved everything and easily discovered the good, the beautiful and the true
in the people they met. Luke often underlined the trust, the sincere mutual
respect that existed between those who proclaimed the Gospel and the gen-
tiles, who easily allowed themselves to be “cut to the heart” by the Word of
God (Acts 2,37-41).
4. How can I understand if no one instructs me?
Scripture is not automatically understandable. It can appear obscure,
as if covered by a veil (cf. 1Cor 3,14-16). The Ethiopian eunuch was not
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lacking openness of heart, but he needed an explanation to enlighten his
mind and set his heart on fire, like the one Jesus had given to the two dis-
ciples of Emmaus. And Philip offers it to him, not as a master of exegesis,
but as someone who, from a faith perspective, suggests the right wave
length to tune in to the Christian message, as someone sharing his own pas-
sion. “A fire can only be lit by something that is, itself, on fire” (Ecclesia in
Asia, 23). The brief dialogue between Philip and the Ethiopian eunuch il-
lustrates the Christian approach to Scripture perfectly.
The Gospel is not a doctrinal system to be believed, it is not a collec-
tion of moral prescriptions to be observed, rather it is good news that
changes life. For this reason it is not to be transmitted through cold meth-
ods and detached techniques, but with human warmth, life witness and
love. But, as Paul VI observed, life witness alone is not enough, “even the
most beautiful witness will be powerless in the long run, if it is not illumi-
nated, justified […] explained by a clear and unequivocal proclamation of
the Lord Jesus. The Good News, proclaimed by life witness, must there-
fore, sooner or later, be proclaimed by the word of life. There is no true
evangelisation if the name, the teaching, the life, the promises, the King-
dom, the mystery of Jesus of Nazareth, the Son of God, is not proclaimed”
(Evangelii Nuntiandi 22).
Quoting the extract from Isaiah (53,7-8) Luke wanted to give the read-
er an example of a pre-baptismal proclamation that uses scripture as its
starting point. What characterised the Christian proposal that then resulted
in the sacrament is the good news about Jesus of Nazareth. The early
Church proclaimed with courage and frankness (Acts 4, 29.31; 13,4) and as
we see here, also with art. Philip began the dialogue with maieutic type of
question: “Do you understand what you are reading?” and thus establishes
an interactive relationship. This approach to people was very much used by
Jesus too. For example, one can think of the questions: “What are you
looking for?” (Jn 1,38 ); “What is written in the Law? How do you read
it?” (Lk 10,26) “Who is my mother and who are my brothers?” (Mk 3,33);
“Why do you call me good?” (Mc 10,17); “Why are you afraid? Have you
no faith yet?” (Mk 4,40); “Do you know what I have done to you?” (Jn
13,12); “Why are you crying?” (Jn 20,13)
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The proclamation of the Gospel needs to be done with passion and
beauty. It is a case of presenting the attraction of Jesus as people who are
themselves fascinated. Apostolic passion urges the Church, at its begin-
nings as today, to incessantly search for ways and means to offer its great
treasure with human warmth, with gentleness, and with the art of the heart.
5. He went on his way rejoicing
After his baptism the eunuch did not see Philip any more. He continued
his journey, but he is no longer as he was before, he is interiorly trans-
formed. This newness of heart permeates his whole person and is even vis-
ible from outside: he is full of joy.
Joy is a theme that penetrates all of Luke’s work. The atmosphere of
joy that permeated the Gospel continued in the early Church. In the narra-
tion of the Acts even during persecutions, the apostles are filled with joy,
“glad to have had the honour of suffering humiliation for the sake of the
name of Jesus” (Acts 5,41). At every stage of the spread of the Gospel,
Luke always remarks on the joyful reaction, both of those who proclaim it
and in those who receive it with sincere hearts. After having listened to the
preaching of Paul “it made the gentiles very happy to hear this and they
gave thanks to the Lord for his message” (13,48). Paul and Barnabas too,
full of joy and emotion, enthusiastically told of the conversion of the pa-
gans “this news was received with the greatest satisfaction by all the broth-
ers” (15,3).
The Gospel is a proclamation of joy: the joy of human persons who re-
ceive the gift of salvation, the joy of God who gives it. To the joy of God’s
gratuitous giving, humans respond with the joy of sincere gratitude. It is
not a question of a passing emotion, but a deep sentiment that involves and
moves the whole person. Joy is always diffusive, contagious. “The one
who has discovered Christ – said Benedict XVI to young people at the end
of the World Youth Day on Cologne – must lead others to Him. One cannot
keep a great joy for oneself. Preaching the Gospel, therefore, means shar-
ing this immense joy with others”. Paul confesses to the community of
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Corinth: “We have no wish to lord it over your faith, but to work with you
for your joy” (2Cor 1,24). John confides to his Christians: “We are declar-
ing to you what we have seen and heard, so that you too may share our life.
Our life is shared with the Father and with his Son Jesus Christ. We are
writing this to you so that our joy may be complete” (1Jn 1,3).
Apostolic passion urges Christians to pass on to others the joy they
have in their hearts, to give it freely as they in their turn received it freely
(cf. Mt 10,8). The Ethiopian eunuch no longer sees Philip, but he continues
on his way full of joy. The evangeliser does not establish a relationship of
dependency. He can disappear, but the seed of the faith continues to devel-
op, the fire lit continues to burn, the love of God continues to transform
life and joy continues to sustain one on the journey.
Philip too felt full of joy, a “sweet and comforting” joy (Evangelii Nun-
tiandi 80). This is the joy of seeing the pagan receive the Gospel, the joy of
having won someone for the kingdom of Heaven. But Philip will be joyful
above all because he himself has come a bit closer to the Kingdom of
Heaven. He would have heard the story told by eye witnesses of this scene:
when the disciples came back from their practical missionary training
“filled with joy” because of the visible fruits and immediate success ob-
tained, Jesus shared their joy, but at the same time revealed a motive for
deeper joy to them: “do not rejoice because the spirits submit to you; re-
joice instead that your names are written in heaven “ (Lk 10, 20). The evan-
gelising mission benefits not only the recipients of the mission, but in the
first place the apostle.
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Mary the “first Evangelised”
and the “first Evangeliser”
Biblical Reflection on Mary
The Biblical presentation of Mary is for
me, a Chinese, something similar to a paint-
ing on silk with the following typical charac-
teristics: a few brush-strokes, plenty of white
space, light colours, not totally defined con-
tours, simple and unpretentious subjects, an
atmosphere of sacred silence. The few brush-
strokes fall harmoniously in appropriate
points and spring out energies: thanks to
them, even the white space becomes dense
with meaning. The whole thing invites us to
launch ourselves towards infinity and to let ourselves be involved in the
mystery.
The Gospel passages in which Mary appears are very few and in total
Mary has spoken only six times. For twenty centuries, the Church contem-
plates this serene beauty; and it still succeeds to discover ever new mean-
ings, new lights and new energies for its own journey. “De Maria
numquam satis”, affirms St. Bernard. The contemplation of the few evan-
gelical passages about Mary has never ended.
Let us concentrate our reflection on two of these few brush-strokes, in
which the character of Mary as the “first Evangelised” – the first to receive
the Good News of God’s plan of salvation to be realised in Jesus Christ
and the “first Evangeliser” – the first to bring Jesus to the other.
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1. From Fiat to Magnificat
While Mary crosses the crooked ways up the mountain, an interior
itinerary of faith unfolds within her, going from the docile adhesion of the
fiat to the joyful explosion of the Magnificat, from being visited by God to
being a visit of God for others.
a. “Mary went quickly”
- A missionary journey
Mary has travelled a lot during her life, much more than the common
Jewish women of her time: from Nazareth to Ain Karem and back to
Nazareth, from Nazareth to Bethlehem, to Egypt and back to Nazareth, to
Cana, to Jerusalem, etc.
From Galilee to Judea she covers the same distance that Jesus would
later have to cover..Walking quickly up the mountain, Mary evokes the
famous prophetic text, “How beautiful on the mountains are the feet of the
messengers announcing peace....” (Is 52, 7).
The care she takes in her journey towards Ain Karim, as well as the
solicitude in the wedding of Cana, reveal the active, enterprising, creative
and resolute style of Mary. Her going in a hurry is an image of the mis-
sionary Church that, soon after Pentecost, invested with the Holy Spirit,
sets on her journey to spread the good news up to the extreme corners of
the earth. Paul knows this hurry very well: “the love of Christ urges us”
(2 Cor 5, 14).
- A journey from “Seeing a sign” and “being a sign”
Mary leaves from Nazareth and sets on her journey after a “sign” that
the angel had given her, «Your cousin Elizabeth also, in her old age, has
conceived a son, and she whom people called barren is now in her sixth
month” (Lk 1, 36). In the modest house of the Priest Zachariah, the aged
Elizabeth waits for a son, given to her in a surprising grace. This is for
Mary a proof of God’s power, for whom nothing is impossible (See: Lk 1,
37).
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Mary’s trust is strengthened by the “sign” God had offered to her, but
in reality, she herself is a sign of God given to humanity, “a sign of hope
and consolation” (Lumen Gentium 68) In fact, Mary signs the dawn that
precedes the rising sun, signs the gushing in of salvation into history, signs
the “fullness of time” (Gal 4, 4). While Isaac, the child of Sara, and John,
the son of Elizabeth bring the message that God can do everything, the
child of Mary is the God who can do everything, the all powerful God
made a hidden and weak man.
In Mary’s faith journey, there is a circular movement between discov-
ering the sign of God in others and being the sign of God for others. It is a
matter of a marvellous solidarity among the believers. The encounter be-
tween Mary and Elizabeth reveals it in the fullness of its beauty.
- A journey of the New Ark of the New Covenant
While going up the mountain, Mary feels that she is not alone. The Son
of God is present, hidden in her. Luke describes this journey in a clear anal-
ogy with the transfer of the Ark of the Covenant towards Jerusalem, nar-
rated in 2 Samuel 6, 2-11. The leaping of John in the maternal womb re-
minds us of David’s joy before the arch and the words with which Eliza-
beth greets Mary reproduce the exclamation of the king, “How is it possi-
ble that the Ark of the Lord comes to me?” The greeting of the angel in
Nazareth, “The Lord is with you”, that Mary finds difficult to understand,
now becomes a real experience and a deep conviction. Mary, Mother of the
God-with-us, is now the ark of the new Covenant, the new abode of God, a
new transparency of the divine presence among men, a new motive for
everybody’s joy
- A journey that unites contemplation and action
Mary does not look at the distances, at the eventual risks; she does
not calculate the time or the fatigue. The ardour in her heart puts wings in
her feet. She feels urged and sent by the Son within her. However, her
walking is not just an external movement; it is a going, yet remaining in
the Lord, a journey with him in her heart. It is her interior live that moves,
directs and gives sense to her external actions; it is silence that makes the
word mature.
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An internal, lively activity corresponds to her external solicitude and
work. “Mary treasured all these things and pondered them in her heart” (Lk
2, 19.51). Luke has wanted to underline the reflexive and wise attitude of
Mary before the mystery, by repeating this sentence twice.
The disciples of Jesus, particularly consecrated persons, must learn
from Mary, a wise teacher, the secret of the vital unification between inte-
riority and activity, between the “to be” and the “to do”, between “believ-
ing” and “working”, between “prayer” and “work”, between “memory”
and “creativity”, between concentration “ and “diffusion of the Word of
God; between keeping everything in the heart” and “walking in a hurry”,
between “welcoming the Gift of God” and “making oneself a gift of God”
for others.
b. “Mary entered the house”
With her walking along uncomfortable streets to reach the other in his
own house, Mary inaugurates God’s style, the style of service, of loving
care, of solidarity with people in need. The incarnate God becomes in her
the God who enters the human fabric and permeates our daily life. Salva-
tion acquires a domestic tonality. “Today I must enter your house”. “Today
salvation has entered this house” (Lk 19, 5.9): what Jesus will later say to
Zaccheus, is somehow an anticipated reality through Mary.
c. “Mary encountered Elizabeth”
Mary and Elizabeth are two women tending towards the future of their
womb, two women who guard within themselves an ineffable mystery, a
stupendous miracle. The awareness of being the object of God’s particular
predilection unites them; the common mission of co-operating with God
for a marvellous project arouses their enthusiasm and makes them to ex-
plode in a blessing and a song of praise; the experience of a prodigious ma-
ternity joins them in solidarity. Thus the two women are for one another
places of their discovering God, motive to praise and thank him. In recog-
nising each other as sign of God, their densely intuitive communication,
permeate with respect for the mystery, turns into blessing, song and poetry.
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The reciprocal confrontation of faith makes the reciprocal prophecy to
flow, animated by the strength of the Spirit, and both of them become a
sign of God’s solidarity with humankind.
From fiat up to the magnificat becomes the exemplar itinerary of every
Christian who fulfils his pilgrimage of faith from the initial adhesion to
the project of God, towards the full rejoicing in the beauty of the project
itself.
2. From Fiat to Facite
At Cana, Mary plays a prophetic role. The two words Mary pro-
nounced at Cana “They have no wine” (Jn 2, 3) and “Do whatever he tells
you” (Jn 2, 5), underline this dimension. Mary reads our human history to
its very depth, can see unknown problems in it, picks up not yet verbalised
groans, can see still nameless sufferings. She can see the essential knot of
the jumble and presents it to her Son, the only one who can unbind it.
Meanwhile, with a sure indication, she prepares the servants to welcome
the divine help.
«Do whatever he tells you», these are among the few words pro-
nounced by Mary in the Gospel, the only ones addressed to men, for which
they are justifiably considered as the “commandment of the Virgin». It is
also her last word recorded by the Gospel, just like a “spiritual will”. After
this, Mary will no longer speak; she has expressed the essential idea, open-
ing the hearts to Jesus, who alone has “words of eternal life” (Jn 6, 68). In
these words of Mary we perceive the echoes of the Sinaitic formula of the
covenant. At the conclusion of the covenant the people promise, «Whatev-
er Yahweh has said, we will do» (Ex 19, 8; 24, 3.7; Dt 5, 27). Mary per-
sonifies Israel obeying the covenant, not only, but she also is the one who
induces no longer to the covenant, but to Jesus, from whom a new
covenant begins as well as a new people. This appears even more clearly if
we read these words of Mary as parallel with the last words of the Risen
Lord in the Gospel of Matthew, «Go, therefore, make disciples of all na-
tions (...) teach them to observe all the commands I gave you» (Mt 28, 19).
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Therefore, Mary leads us to follow Jesus, to obey his word and to con-
sider him as an absolute reference. Mary helps to form the new communi-
ty of Jesus, indeed she helps Jesus to make his friends in the sense revealed
by him: «You are my friends, if you do what I command you» (Jn 15, 14).
The “Do whatever he tells you” pronounced by Mary is not just a the-
oretical invitation, but an exhortation matured in a personal experience.
The word enters the life and the heart of the interlocutor only if it flows
from the heart and the life of the person who speaks. Being expert in trust-
ing the Word of God, Mary can help others to do the same. Her faith is con-
tagious, the fiat deeply lived by her becomes a convincing facite addressed
to others.
It is necessary, for us consecrated persons, like Mary, to have the an-
tenna simultaneously tended towards God and towards history. Only a deep
relation with God and a wise understanding of the world, can make our
words and actions, the facite with which we help others, flow from our per-
sonal fiat in adhesion to God.
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Mary the Alpha aand the Omega of Time
a Reflection on the Solemnity of the Assumption
Biblical Reflection on Mary
How did the world and human life be-
gin? Where do we come from and where
are we going?: these are problems neither
of abstract speculation, nor of idle curiosi-
ty: they are borne from the profundity of
the human being and are therefore fecund
terrain for dialogue and for an “initial
proclamation” of Jesus.
God, in dialogue with man, meets these
questions that He himself has placed in the
heart of the creature made into His own im-
age. In the first book of the Bible – the
Genesis, He reveals to man something of
that which was “in the beginning”; and in the last book – the Apocalypse,
He alludes to the “end of time”. Above all, He has given us the interpreta-
tive key to these two extremes of time: Jesus Christ, “the Alpha and the
Omega, the beginning and the end” (Rev 1, 13). In Him, runs the entire in-
between period that has become “history of salvation”. Close to Jesus
Christ, however, there is the mysterious, discreet and silent presence of a
woman.
From the Genesis to the Apocalypse
In the narration of the Genesis, after the fall of man, God denounces
the serpent and announces good news: “I will put enmity between you and
the woman, between your seed and her seed; He shall crush your head and
you shall lie in wait for His heel” (Gn 3:15). The Apocalypse symbolically
presents history as a fierce battle. At one side, there is the woman “clothed
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with the sun, and the moon under her feet, and upon her head, a crown of
twelve stars” (Ap. 12:1-2); on the other side, appears the wreckful dragon,
attempting to devour the newly-born son, and is cast down.
From the beginning to the end, history develops into a complex and
eventful plot, in a continuous battle between the reign of God and adverse
forces. Nevertheless, its beginning has been marked by the promise of sal-
vation. Right there at the instance of man’s fall into sin, beside the punish-
ment, the good news resounds. At the end, the promise will be fulfilled.
The triumph of God is guaranteed.
But who is this woman? Church tradition sees in these pages the figure
of Mary, the mother of Jesus and of the Church. For John Paul II, it is Mary
who “from the first chapters of Genesis until the Apocalypse, accompanies
the revelation of the salvific plan of God for humanity” (Redemptoris
Mater 47).
Beginning and fulfillment
As woman in the beginning, Mary is the sign of hope, the bearer of
salvific promise. As woman of the fulfillment, she is the sign of the defin-
itive victory of God over Satan, of goodness over evil, of light over dark-
ness, of love over hatred, of joy over sadness, of life over death.
From the dawn that precedes the rising of the sun to the woman clothed
with the sun, from creation “in its beginning” to “the new heavens and the
new earth” of the final fulfillment, the perspective of history is clearly
marked and intoned by hope. The Church, journeying amid the difficulties
and trials of history, looks at Mary who shines forth on this earth as “the
true sign of hope and comfort” (LG 68). Mary guarantees that time is fa-
vorable and will have a satisfactory end. Mary witnesses that God is faith-
ful to His word: “At the beginning, I foretell the outcome; in advance,
things not yet done. I say that my plan shall stand; I accomplish my every
purpose” (Is 46:10).
The Immaculate and the Assumed into Heaven
The woman of the Genesis and of the Apocalypse bears not only the
entire salvific project of God, but also the vocation of every human being
and his itinerary in reaching God. The two realities of the life of Mary, de-
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fined by the Church as dogmas of faith – the Immaculate Conception and
the Assumption into Heaven – enlighten this project.
In Mary, all holy, conceived without sin, shines the pure beauty of the
human being, thought of and wanted by God since the beginning. That
which Adam and Eve would have realized, now fully radiates in Mary. In
Mary, assumed into heaven, we see the first fruits and the anticipation of
mankind saved from death and perfectly configured to the resurrection of
Christ. Mary reminds man how he would have been if he were faithful to
God and foretells how he would become and where he would arrive if he
accept to walk along the sequela Christi.
If we would ask God: “What was your fist dream for us, how did you
think of us “in the beginning” before the creation of the world?”, He would
probably answer: “Look up to Mary”. And if we would ask Him: “How do
you want us to become “at the end of time?”, His probable answer would
still be: “Look up to Mary”.
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Activity Sheets for
Community Meetings of
Ongoing Formation
These 10 activity sheets
are intended for the local community
so that these Acts of the Study Days
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Sharing the Word
Introduction
We start our Bible Sharing reading
an excerpt from the Post-synodal
Apostolic Exhortation Verbum Domini
no. 95 and from the Final Statement of
FABC’s First Bishops Institute for
Bible Apostolate (1995). This is fol-
lowed by a brief moment of silence for
personal reflection:
“95. In calling upon all the faithful
to proclaim God’s word, the Synod Fa-
thers restated the need in our day too for
a decisive commitment to the missio ad
gentes. In no way can the Church re-
strict her pastoral work to the “ordinary
maintenance” of those who already
know the Gospel of Christ. Missionary
outreach is a clear sign of the maturity
of an ecclesial community. The Fathers
also insisted that the word of God is the
saving truth which men and women in
every age need to hear. For this reason,
it must be explicitly proclaimed. The
Church must go out to meet each per-
son in the strength of the Spirit (1 Cor
2:5) and continue her prophetic defence
of people’s right and freedom to hear
the word of God, while constantly seek-
Seven Steps Bible Sharing
FIRST STEP: We invite the Lord
We invite the Lord through song or
prayer to send us his Sprit to help us
understand his Word.
SECOND STEP: We read the text
The guide invites someone to volun-
teer to read aloud the text. A moment
of silence follows. Then the guide in-
vites each on to read the text silently.
THIRD STEP: We dwell on the text
Each participant reads aloud the word
or words (only short phrases or indi-
vidual words) that have impressed
them three or four times.
FOURTH STEP: We are quiet
The guide invites someone to read the
reflection on the text. This is then fol-
lowed by personal reflection for
around three minutes.
FIFTH STEP: We share what we
have heard in our hearts
After the time of quiet we share briefly
with one another what we have heard
in our hearts or our faith experience in
order to help each other to grow in the
faith.
SIXTH STEP: We search together
What does this Scripture text mean to
our community today.
SEVENTH STEP: We pray together
The guide now invites everyone to say
a personal prayer.
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ing out the most effective ways of proclaiming that word, even at the risk
of persecution. The Church feels duty-bound to proclaim to every man and
woman the word that saves (cf. Rom 1:14).”
The Asian Bishops wrote: “as we heed our mission to become God’s
people in Asia, we realize that promoting the Word of God cannot be mere-
ly just another apostolate. Beyond mastering methods of the Bible study or
sharing, be they modern or traditional, the Bible Apostolate must lead each
one to that personal experience and encounter with the living Lord, He
who heals, transforms and builds up lives and communities. ... We call on
our Churches to balance sacramental ministries with the ministry of the
Word ... Our homilies and liturgies must celebrate and make alive the Word
of God in our peoples’ lives.”
The Word of God
Chose a passage from the texts used for biblical reflection during the
study days.
Reflection
For the third step each one reads silently the Biblical Reflection of
Sr. Maria Ko.
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Initial Proclamation
Introduction
“Finally, the person who has been evangelized goes on to evangelize
others. Here lies the test of truth, the touchstone of evangelization: it is
unthinkable that a person should accept the Word and give himself to the
kingdom without becoming a person who bears witness to it and proclaims
it in his turn.”74
The term Initial proclamation refers to the start of the rich, dynamic,
and complex process of integral evangelisation in Asia’s three-fold con-
text: rich cultures, ancient religions and oppressive poverty.75 Initial Procla-
mation is just the start of the process of evangelization. It comes first
chronologically but is not extended in time. Its goal is to stir in the listen-
ers an interest in Jesus Christ. It may lead to an initial adherence or a revi-
talization of faith in Him.
It is the beginning of the pedagogy which introduce people step-by step
to the mystery of Christ.76 The customary content of Initial Proclamation is
the short, joyful and engaging account of the death of Jesus on the cross,
his resurrection and the gift of the Holy Spirit. “In the complex reality of
mission, initial proclamation has a central and irreplaceable role, since it
introduces man ‘into the mystery of the love of God, who invites him to
enter into a personal relationship with himself in Christ’ and opens the way
to conversion.”77
74 Paul VI, Evangelii Nuntiandi, 24.
75 FABC 1, Evangelisation in Asia Today.
76 John Paul II, Ecclesia in Asia, 20.
77 John Paul II, Redemptoris Missio, 44.
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Meet Jesus
Mark 6:30-44 How many loaves do you have? Go and see
The apostles gathered around Jesus and reported to him all they had
done and taught. Then, because so many people were coming and going
that they did not even have a chance to eat, he said to them, “Come with
me by yourselves to a quiet place and get some rest.” So they went away by
themselves in a boat to a solitary place. But many who saw them leaving
recognized them and ran on foot from all the towns and got there ahead of
them. When Jesus landed and saw a large crowd, he had compassion on
them, because they were like sheep without a shepherd. So he began
teaching them many things. By this time it was late in the day, so his disci-
ples came to him. “This is a remote place,” they said, “and it’s already
very late. Send the people away so that they can go to the surrounding
countryside and villages and buy themselves something to eat.” But he an-
swered, “You give them something to eat.” They said to him, “That would
take more than two hundreds denarii! Are we to go and spend that much on
bread and give it to them to eat?” “How many loaves do you have?” he
asked. “Go and see.” When they found out, they said, “Five – and two
fish.” Then Jesus directed them to have all the people sit down in groups on
the green grass. So they sat down in groups of hundreds and fifties. Taking
the five loaves and the two fish and looking up to heaven, he gave thanks
and broke the loaves. Then he gave them to his disciples to distribute to the
people. He also divided the two fish among them all. They all ate and were
satisfied, and the disciples picked up twelve basketfuls of broken pieces of
bread and fish. The number of the men who had eaten was five thousand.
Read the Gospel text aloud and request each one to reflect personally
on the following:
How does Jesus react? Mark’s description is concise and dense with
meaning. “He saw…he had compassion…”
Jesus sees, feels moved, and begins “to teach them many things”. Thus
he goes from his glance to his heart and from his heart to action.
And the disciples? What are they worried about?
Jesus gives them a clear mandate, “You give them something to eat.”
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“How many loaves do you have? Go to see.”
“Taking the five loaves and the two fish and looking up to heaven, he
gave thanks and broke the loaves. Then he gave them to his disciples to
distribute to the people.”
Finally, the disciples are totally involved in Jesus’ compassion for the
people. They have become his industrious collaborators in working the
miracle.
Discover
Three elements of crucial importance in the task of preaching the
Gospel in Asia, today are:
– Inculturation, which renders the local church truly present within the
life of our people.
– Dialogue with the great Asian religions, which bring them into con-
tact 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.
Questions to reflect upon
Why then does the proclamation of Jesus Christ remain necessary and
urgent in Asia?
Which motivation will spur the Asian local Churches to invite others to
become Jesus’ disciples in his Church?
How can our community get more involved in Initial Proclamation?
Take a few minutes to reflect on the questions.
Share
Share your reflections with your community members in a fraternal
spirit.
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Celebrate
Guide 1: The Federation of Asian Bishop’s Conference (FABC) has
pointed out that the ultimate goal of mission in Asia is “to proclaim the
Good News of the Kingdom of God: to promote the values of the Kingdom
such as justice, peace, love, compassion, equality and brotherhood in these
Asian realities.”
Hymn: God’s Spirit is in my heart or any other…
Pause for silence
Prayer:
Guide 1: Lord Jesus, strengthen our personal relationship with you.
Help us to nurture it day after day through prayer, scripture reading and
sacraments. May your Holy Spirit sustain our desire for holiness and our
passion for you spur us on to proclaim your love to all. R. Lord hear our
prayer
Guide: Lord Jesus, give us your own compassion, teach us to establish
personal human relationships with our brothers and sisters. In the pluri-re-
ligious and multicultural context of our nation, teach us to be open with
others, make us feel comfortable with different cultures and life-styles. In
our daily life, make us alert to look for opportunities to serve others with
genuine love and acceptance and by doing this may we find ample oppor-
tunities to share our personal experience of the Lord with others. R. Lord
hear our prayer.
Commit yourself
“Faith is strengthened when it is given to others”!78
Make one practical commitment that will help you to share a bit of
your faith with a person of another religion.
78 John Paul II, Redemptoris Missio, 2
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Quote to remember:
A proclaimer has to make him/herself the bearer of the world’s needs
and has to let the love of Christ to move him/her (Cf. 2 Cor 5,14).
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Initial Proclamation: What Is It?
The Concept of Initial Proclamation
The guide asks someone to volunteer and read the definition of initial
proclamation. This is followed by a brief moment of silence for personal
reflection:
“In the light of the FABC documents and the reflections during the
Study Days in Europe and South Asia, initial proclamation could be de-
fined as the witness of life of every Christian and of the whole Christian
community and the set of activities in specific contexts that, while safe-
guarding the freedom of conscience with loving respect and esteem, aim
at eliciting or stirring up an interest for Jesus making it possible to ini-
tiate the gradual and dialogical process of proposing the person and mes-
sage of Jesus Christ. It is directed not only to those who do not know
Christ, but also to those who, having known him, have walked away from
him; to those who, believing that they already sufficiently know him, live
the Christian faith routinely; to those who search for God and to those who
live a life deprived of any meaning so as to lead them to an initial adhe-
sion to Jesus Christ or to a revitalization of the Christian faith.79
It must be stressed that for the FABC initial proclamation is neither a
method nor an activity nor a celebration. It is neither planned nor organ-
ized. It happens on the spot in the midst of ordinary daily life. It is that mo-
ment, that spark that could ignite the flame of faith in Jesus Christ There
are as many ways of fostering initial proclamation as there are forms of
making an invitation. Conversely, the one who receives initial proclama-
tion could freely listen and accept it, reject it or allow oneself to be ques-
79 André Fossion, “Proposta della Fede e Primo Annuncio,” Catechesi 78, no. 4 (2008-
2009): 30-34; Joseph Gevaert, Prima Evangelizzazione (Turin: LDC, 1990), 68-71, 80-84;
Idem, La Proposta del Vangelo a chi non Conosce il Cristo (Turin: LDC, 2001.
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tioned as exemplified by the encounter of Jesus in John’s Gospel with the
Samaritan woman at Jacob’s well (Jn 4,3-42), or the encounter of Phillip
with the Ethiopian Eunuch (Acts, 43-54). As explained above initial
proclamation, then, is a proclamation of Jesus Christ that is respectful of
their freedom of conscience. It could never do violence to the person’s con-
science nor could it be mistaken for proselytism. However, “ we shall not
be timid when God opens the door for us to proclaim explicitly the
Lord Jesus Christ as the Savior and the answer to the fundamental
questions of human existence.”80
(An Overview on the Topic of the Study Days: from Prague to Sampran)
Initial Proclamation
John Paul II, insisted on the importance of initial proclamation in Ec-
clesia in Asia, 20. The guide asks someone to volunteer and read the text
below. This is followed by a brief moment of silence:
“The presentation of Jesus Christ as the only Saviour needs to follow a
pedagogy which will introduce people step by step to the full appropriation
of the mystery. Clearly, the initial evangelization of non-Christians and the
continuing proclamation of Jesus to believers will have to be different in
their approach. In initial proclamation, for example, “the presentation of
Jesus Christ could come as the fulfilment of the yearnings expressed in the
mythologies and folklore of the Asian peoples”. In general, narrative meth-
ods akin to Asian cultural forms are to be preferred. In fact, the proclama-
tion of Jesus Christ can most effectively be made by narrating his story, as
the Gospels do.”
Our Experiences
What was your understanding of Initial Proclamation before? What
is your understanding now? What shift of understanding did you
have regarding Initial proclamation?
Read one of the stories narrated during the Study Days. Is there
anyone who would like to share his/her own story?
80 FABC V, 4.3 in FAPA, vol. I, 282.
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Sharing for Deepening
How can we foster Initial proclamation (as start of the evangelisa-
tion process) especially with the youngsters in our context?
In what way does the style of life of each member and of the whole
community contribute to initial proclamation among the people of
different cultures and religions we meet and work with everyday?
What are the challenges and opportunities of initial proclamation
for our religious community?
Pray
We conclude by putting into spontaneous prayer all our hopes and fears
in responding to the challenges and opportunities of initial proclamation in
our context.
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Attracted by Jesus to Attract Others
Introduction
What is initial proclamation? We can think of very captivating images
to explain what it is all about. It is like a process or journey, sowing seed
or casting a net, or a response to an expectation. This proclamation is to
be done in the context of the lives of those who receive it, in an attitude
of love and esteem for the listener. “In proclaiming Christ to non-Chris-
tians, the missionary is convinced that, through the working of the Spirit,
there already exists in individuals and peoples an expectation, even if an
unconscious one, of knowing the truth about God, about man, and about
how we are to be set free from sin and death.”81
Meet Jesus
Jn 1:35-42 – John’s Disciples Follow Jesus
The next day John was there again with two of his disciples. When he
saw Jesus passing by, he said, “Look, the Lamb of God!” When the two
disciples heard him say this, they followed Jesus. Turning around, Jesus
saw them following and asked, “What do you want?” They said, “Rabbi”
(which means “Teacher”), “where are you staying?” “Come,” he replied,
“and you will see.” So they went and saw where he was staying, and they
spent that day with him. It was about four in the afternoon. Andrew, Simon
Peter’s brother, was one of the two who heard what John had said and who
had followed Jesus. The first thing Andrew did was to find his brother Si-
mon and tell him, “We have found the Messiah” (that is, the Christ). And
he brought him to Jesus.
81 John Paul II, Redemptoris Missio, 45.
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Discover
Two main forms of Initial Proclamation:
– As a collective and institutional attitude of the Church in all its
public events.
– As concrete individual and communitarian action in everyday
life with individuals and groups.
Questions to reflect upon
How can we enhance Human Promotion and Empowerment with a
convincing proclamation of Jesus?
Spurred on by our profound love for Christ how can we renew our
commitment to proclaim Jesus Christ and his Gospel?
How can we bring in the change of life because initial proclamation is
a must in order to offer dignity to the human person?
How can we draw inspiration from the first proclamation of Jesus to
humankind (Jn 1:35-42)
Share
Take a few minutes to reflect on the questions and share your reflec-
tions.
Celebrate
Hymn: I have decided to follow Jesus or any other
Guide: This evening, let us thank God for planting in our hearts a deep
love for Him and for His Son Jesus. In the silence of our hearts let us now
thank Jesus.
Guide 1: What are you looking for?
Guide: I am looking for you Jesus. I want to spend more time with you.
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Guide 1: “Come,”
Guide: Lord Jesus, you draw me to yourself and I feel a strong attrac-
tion for you my Lord. Grant to each of us present here a deeper experience
of you. Teach us to abide in your love. We want to have your mind and
heart Jesus (cf. 1 Cor 2:16).
Commitment
Take one initiative that can inspire you in your initial proclamation
based on the first proclamation made by Jesus (Jn 1:35-42).
Quote to remember:
“Being Christian is not the result of an ethical choice or lofty idea, but
the encounter with an event, a person which gives life a new horizon and a
decisive direction.”82
82 Benedict XVI, Deus Caritas Est, 1.
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Storytelling:
Sharing my Faith Experience
We start our gather with a song or a prayer.
Discuss
Read and discuss text below.
The Asian Mission Congress (2006) considered storytelling as an im-
portant way in the initial proclamation of Christ in Asia because stories
have the dynamic power to transform the values and perspectives of its lis-
teners.83
“As pointed out, whether we live in multireligious context or in areas
where the majority are Christians, initial proclamation is necessary. In a
“fully participatory Christian communities where people experience that
they “belong” and that together they are the Church,”84 we Asian Christians
are challenged to proclaim by sharing the story of our personal encounter
with Jesus the Savior. Unlike direct proclamation which could appear to
East Asians as a culturally insensitive and religiously disrespectful mono-
logue, the telling and retelling of the personal experience of Jesus on the
part of the storyteller, takes place in the context of a web of relationships
among our fellow East Asians from diverse cultures and various religions,
many of whom are poor. Our love for Christ and for our Asian brothers and
sisters impels us to narrate the story of Jesus and our personal encounter
with him. Such a storytelling becomes initial proclamation when through
83 Asian Mission Congress 2006, FAPA, IV, 274; EA 20.
84 FABC V, 3.3.3 in FAPA, vol. I, 281.
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the story, the storyteller inspires hope and strength among the listeners to
face their struggles in daily life. Thus, the story becomes a compelling in-
vitation to follow Jesus Christ. Yet, we tell and retell these without any
thought of forcing them on the listeners.
To be effective the Christian storyteller also needs to be formed by and
constantly drinks from the living water of God’s Word and ponder it in
his/her heart. Yet, the main actor in missio inter gentes, hence in initial
proclamation, is not the person of proclaimer but the Holy Spirit, the Great
Storyteller. This “entails perceiving and honoring the divine Spirit at work
in all peoples, cultures and religions.”85 Indeed, it is the Spirit who sets
ablaze the hearts of the storyteller and the listeners86 and stirs up interest in
the person of Jesus Christ!”
… Hence for us, it does not matter whether we are in school or in a
parish, whether we are involved in education apostolate, in pastoral activi-
ty or in human promotion. All our life and activity, no matter where, is, in
fact, and ought to be, initial proclamation. No matter where we are as-
signed we are, therefore, missionaries. Let whatever we do, then, be filled
with missionary zeal and ardor which were so characteristic of Don Bosco,
the founder and center of our Salesian Family!
(An Overview on the Topic of the Study Days: from Prague to Sampran)
Discover
– What has the Church said about this topic?
John Paul II, Post-Synodal Apostolic Exhortation Ecclesia in Asia (1999)
“20. The presentation of Jesus Christ as the only Saviour needs to fol-
low a pedagogy which will introduce people step by step to the full appro-
priation of the mystery. Clearly, the initial evangelization of non-Christians
and the continuing proclamation of Jesus to believers will have to be dif-
ferent in their approach. In initial proclamation, for example, “the presen-
85 FIRA I, 2.4 in FAPA, vol. III, 120.
86 “Message of the First Asian Mission Congress,” in Telling the Story of Jesus in Asia,
338-339.
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tation of Jesus Christ could come as the fulfillment of the yearnings ex-
pressed in the mythologies and folklore of the Asian peoples”. In general,
narrative methods akin to Asian cultural forms are to be preferred. In fact,
the proclamation of Jesus Christ can most effectively be made by narrating
his story, as the Gospels do. The ontological notions involved, which must
always be presupposed and expressed in presenting Jesus, can be comple-
mented by more relational, historical and even cosmic perspectives. The
Church, the Synod Fathers noted, must be open to the new and surprising
ways in which the face of Jesus might be presented in Asia.”
Narrate
Below is a story of a young Korean who became Christian through his
Christian friends who also accompanied him at every step in his journey of
faith, yet allowed the Spirit to act in his heart: “My name is Myung Hun. I
was a person with a rather negative attitude, without great dreams and a
life that is far from exemplary. A chain of events show the hand of God in
my life: A friend of mine invited me many times to visit the Catholic
Church, but I did not take notice of it. One day in the cafeteria of the Uni-
versity I saw him making the sign of the cross before eating. I was so im-
pressed by his gesture that after I felt like I was ‘caught’ by someone un-
known to visit the Church. One day, while waiting at the bus stop, I saw a
poster advertising a movie that my friend had earlier recommended that I
go and watch “Don’t cry for me Tonj”, about Fr. John Lee a missionary in
Sudan. After watching the movie I felt so many things in my heart. I won-
dered why he gave his whole life and all his energies to others. On the oth-
er hand, I realized that when I die, perhaps nobody will even cry for me!
Then I decided: “I want to be baptized!”
So I started the catechumenate in the Church next to the University,
then I joined the Bible study group on campus. 3 days before the feast of
Don Bosco, I received an invitation to participate in the recollection of the
Salesian Youth Movement. I also accepted the invitation of the Assistant
Parish Priest to serve as an assistant at the children ‘s catechism. At the
University I also accepted the invitation of the chaplain to be a tutor of the
young Korean-Chinese migrants who have no one with them. I did all these
because I discovered the joy in serving others which I have never felt be-
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fore. Last year I was baptized on the day of Pentecost and I chose the name
John Bosco. Looking back at the journey I have made these past two years
I realized how the good Lord has guided me to the knowledge of Jesus
through friends who proclaimed to me Jesus with respect and freedom, ac-
companying me step by step. Thanks to them the little flame of faith has
now become a great light. Now I want to share Jesus too with other young
people!”
– What has the Bishops’ Conference of our own country said about
this topic?
(if a document about this matter exists read a number or a part of
the document)
– What is the role of storytelling in our Salesian educative practice?
Share
Let us share in small group(s) our experiences.
How did I experience the presence of Jesus in my life?
How did I discover the call of Jesus to follow him?
Celebrate
(make a big circle for all the participants)
n Hymn
n Opening prayer
n Gospel: Jn 20, 19-21
n Intercessions (spontaneous)
n Our Father (sung)
n Conclusion
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Dialogue with Our Brothers
and Sisters of East Asia
Introduction
The mandate of Jesus spurs us onto commit ourselves to Initial Procla-
mation. A deeper awareness of the Church’s mission in the context of the
Asian reality can offer us some more motivations. We encounter our broth-
ers and sisters of other religions among whom the rays of that Truth, which
enlightens everybody coming into the world, are already present. This hid-
den presence is the starting point for the Church’s proclamation. Gradually
through the proclamation of the Good News, the proclaimers and the hear-
ers will grow into the fullness of the mystery of salvation in Jesus Christ.
The proclamation is “Dialogical, for in proclamation the hearer of the
Word is not expected to be a passive receiver. There is progress from the
‘seeds of the Word’ already present in the hearer to the full mystery of sal-
vation in Jesus Christ. The Church must recognize a process of purification
and enlightenment in which the Spirit of God opens the mind and heart of
the hearer to the obedience of faith.”87
Meet Jesus
Jn 4:1-42 – The Samaritan woman
Jesus’ encounter with the Samaritan woman is a very fascinating one:
“At the end of the encounter the woman forgets her jar and runs to the
city to proclaim Jesus to other people: That which was her only concern is
87 PONTIFICAL COUNCIL FOR INTER-RELIGIOUS DIALOGUE, Dialogue and
Proclamation Reflection and Orientations On Interreligious Dialogue, 70 e.
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now abandoned. And Jesus forgets his tiredness and his need to drink, be-
cause his real thirst, that of communicating salvation, has been quenched.”88
As you read the Gospel text, keep your eyes fixed on Jesus and His
style of interaction. Jesus meets the woman at the very practical context of
her life. He enters into a dynamic dialogue with her and the final result is
indeed stupendous: The woman forgets her jar and runs to the city to pro-
claim Jesus to other people...
Discover
Members of other religious traditions already in some way share with
us in the mystery of salvation. If the Church is in love with her Lord, she
will feel the urge of sharing with them what she alone can offer: the Good
News that the human face of God and his gift of salvation is found in Jesus
of Nazareth. “Here we are at the heart of the mystery of love”89
“Dialogue can be understood in different ways. Firstly, at the purely
human level, it means reciprocal communication, leading to a common
goal or, at a deeper level, to interpersonal communion. Secondly, dialogue
can be taken as an attitude of respect and friendship, which permeates or
should permeate all those activities constituting the evangelizing mission
of the Church. This can appropriately be called ‘the spirit of dialogue’.
Thirdly, in the context of religious plurality, dialogue means ‘all positive
and constructive interreligious relations with individuals and communities
of other faiths which are directed at mutual understanding and enrichment’
in obedience to truth and respect for freedom. It includes both witness and
the exploration of respective religious convictions. It is in this third sense
that the present document uses the term dialogue for one of the integral el-
ements of the Church’s evangelizing mission.”90
88 Sr. Maria Ko, The Encounter of Jesus with three different persons in different con-
texts (John 3-4), Study Days on The Salesian Mission and the Initial Proclamation of Christ
in the Three-fold Context of South Asia, Kolkata (India), August 7 -11, 2011.
89 Pontifical Council for Interreligious Dialogue, Dialogue and Proclamation, 83.
90 Pontifical Council for Interreligious Dialogue, Dialogue and Proclamation, 9.
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Questions to reflect upon
What more can we do in our communities to strengthen the Triple Di-
alogue with Asian Cultures, Religions and the Poor?
Can you identify the “seeds of the Word” present in believers of other
religions?
Indicate ways through which we can help our brothers and sisters to
meet Jesus.
Share
After silent reflection on the above questions, share your reflections
with the community.
Celebrate
Hymn: Great things happen when God mixes with man or any other
appropriate one.
Guide: Lord Jesus today we want to praise and thank you because as
early as 1970, the Asian Bishops’ Meeting with Pope Paul VI passed a res-
olution to engage in “an open, sincere, and continuing dialogue with our
brothers of other great religions of Asia, that we may learn from one an-
other how to enrich ourselves spiritually and how to work more effective-
ly together on our common task of total human development”. Lord, your
Spirit has guided us in this delicate task, continue to be with us. R. Lord we
thank you and implore your blessings.
Guide 1: For us in Asia: “interreligious dialogue flows from the nature
of the Church, a community in pilgrimage journeying with peoples of oth-
er faiths towards the Kingdom that is to come” (BIRA IV/4, article 2).
Walk with us Jesus on our journey, be our constant companion and help us
to discern the “seeds of the Word” present in other religions. R.
Guide: In particular, “religious dialogue is not just a substitute for or a
mere preliminary to the proclamation of Christ, but should be the ideal
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form of evangelization, where in humility and mutual support we seek to-
gether with our brothers and sisters that fullness of Christ which is God’s
plan for the whole of creation “ (BIMA I, article 10). Lord Jesus, teach us
to grow in genuine humility and make us your messengers of love and di-
alogue to share life in solidarity with the Asian peoples and serve life, as
Jesus has done. R.
Guide 1: “We religious believers are co-pilgrims, who share intimate
spiritual experiences and reflections with one another with concern and
compassion, with genuine openness to truth and the freedom of spiritual
seekers (sadhakas). In this process we become increasingly sensitive to
human suffering and collaborate in promoting justice, peace and ecological
wholeness... We walk together on the path of dialogue and service towards
harmony as sisters and brothers bound in one Love and drawn by one Di-
vine Truth” (BIRA V/3, article 6). Lord Jesus, bless us with your own love
and compassion. As co-pilgrims, make us truly sensitive to the sufferings
of our brothers and sisters. R.
Commitment
What more can you do to sharpen your skills for dialogue with believ-
ers of other religions?
Quote to remember:
“Being Asian is best discovered and affirmed not in confrontation and
opposition, but in the spirit of complementarity and harmony. In this
framework of complementarity and harmony, the Church can communi-
cate the Gospel in a way which is faithful both to her own Tradition and to
the Asian soul.” 91
91 John Paul II, Ecclesia in Asia, 6.
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Examples of Initial Proclamation
Instruction for Sharing:
Someone reads aloud the texts below for general comprehension. Then
each one personally reads it again in silence for attention to specifics. On
the second reading, each one underlines words and phrases which one may
consider important, and makes notes in the margins of anything that one
does not understand; questions one would like to ask the group, and exam-
ples or applications that might occur.
Our Text:
From the Fifth Plenary Assembly of the Federation of Asian Bishops
Conferences Journeying Together Toward the Third Millennium (1990),
n. 6.1-6.2.
“We have up to now emphasized deed. But mission is more than deeds.
It involves the very being of the Church. Therefore we ask: “What should
the Church be in and to this changing Asian world marked by so much di-
versity, poverty, suffering and injustice, and with so many movements for
social transformations?”
The Christian community, it seems to us, must live in companionship,
as true partners with all Asians as they pray, work, struggle and suffer for a
better life, and as they search for the meaning of human life and progress.
Because the human person created in Christ, redeemed by Christ and unit-
ed by Christ to himself is the way for the Church, the Church must walk
along with him / her in human solidarity.”
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Our Examples:
Matteo Ricci
Relationship, which is a core East Asian value, is also the core value in
dialogue. This is the reason why in the multi-cultural contexts of East Asia
Christians are called, with followers of other religions, to be companions
and partners with everyone as they pray, work, struggle and suffer in search
for a better human life. This web of relationship friendship plays an im-
portant part as shown by Matteo Ricci’s Chinese experience.
In his book De Amicitia Matteo Ricci (1552-1610) underlined that the
whole idea for friendship is the reciprocal need for the other and for mutu-
al help. He defined friendship as the experience in which a person and an-
other trusted person are able go beyond their own limits. Every human per-
son needs friends in order to do good to one another which, in turn, brings
happiness to everyone. Similarly each one happily receives the good that
the other does to him or her and gives rise to the desire to treat the other as
one wishes to be treated. Affection to one’s own friend, in turn, gives rise
to trust. He also insisted that affection and trust ought to be accompanied
by reason in order to purify it from every form of falsehood and injustice
and consequently elevate and deepen it. With reason friendship becomes
even more precious. Friendship is purified from egoism by reason and
eventually transformed into spiritual delight, a delightful encounter.
Another important work of Ricci is The True meaning of the Lord of
Heaven. It follows the thomistic process in illustrating natural truths which
are common to all people because they are understandable with the sole
use of reason (like God as Creator, immortality of the soul). Rational in-
vestigation, on the other hand, is open to revelation. Through these works
Ricci found a common ground with the Chinese to communicate Christ
and friendship with him.
Alexandre de Rhodes
In his effort to dialogue with religions and cultures in order to make
Christianity take root in what we now call Vietnam Alexandre de Rhodes
(1612-1660) exerted a lot of effort to master Vietnamese language as con-
ditio sine qua non for an effective preaching of the Gospel because the lan-
guage is not only a way of communication but a way of experiencing real-
ity of which religion is an expression. With a good command of Viet-
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namese he developed four fundamental attitudes which became his guide-
posts in sharing the faith in Vietnam.
In order to preserve cultural practices which were good and have neu-
tral theological meaning and at the same time purify ennoble and perfect
those which have potentially objectionable elements, he adopted double
criteria to help him discern which cultural practices are to be preserved or
rejected: Reflect if what is asked of the local Christians is required by Jesus
and discover if a particular cultural practice is opposed to the Gospel.
On the one hand, he fought for the local Christians to preserve their
cultural practices while vehemently opposing the introduction of Christian
practices, even if these are good, which could set Vietnamese Christian cul-
turally apart from their compatriots. On the other hand, he insisted that
missionaries adapt to the local customs. He himself showed appreciation of
many Vietnamese traditions, took pleasure in Vietnamese food and cuisine,
native delicacies and local fruits.
Perhaps his most important legacy was the publication of the first Viet-
namese catechism. The Catechism for those who want to receive Baptism
divided into eight days. Since we are at the first encounter of Christianity
and Vietnamese culture De Rhodes he sought to make a synthesis of his
own theological and cultural tradition and those of the Vietnamese people
by listening to and familiarizing himself with the Vietnamese socio-politi-
cal, cultural and religious traditions. In order to move not only the cate-
chumens’ minds but especially their hearts he used sacred images, bodily
gestures, philosophical wisdom and ethical sayings embodied in thousands
of sayings and proverbs which are often couched in rhythmic verses rather
than in prose in order to underline that Christian teachings regarding these
matters conform to human reason and popular wisdom as well as unfold
their practical implications.
He sought to find equivalent expressions in Vietnamese of western
terms and concepts. When there were no real equivalents he paraphrased
technical terms. Perhaps his greatest contribution is that he developed the
term Duc Chua Troi Dat to conveying the creative power and nearness of
God. In the Catechism he also often added the prefix Duc (noble) as a title
which indicates greatest honor even if his preferred term for God seem to
be Thien Chua, a term most commonly used for God by Vietnamese Chris-
tians even today.
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Questions for Discussion and Sharing:
1) According to you what is the relevance of the example of Matteo Ricci
and Alexandre de Rhodes to the challenge of initial proclamation in
your context? Could you explain?
2) “Beyond the generalized materialism one can note a desire for protec-
tion, a desire for interior and external peace (which among the young
people passes before love), a desire for illumination, for wisdom, for
quality in human relations, a desire for purification, and a fear for evil,
etc.” (Initial Proclamation in a Multireligious Context through the
Dialogue of Life)
What does this mean to you?
3) “But there is terrible downside to this process of cultural globalization.
[…] Its spirit, informed by neo-liberalism, secularism, materialism,
hedonism and consumerism, is alien to the religious-oriented cultures
of Asia. Relational, interconnected and interdependent lifestyles of
Asian peoples are also undermined. Many values of the technological
culture run counter to Asian family values” (FABC VIII, in Religion
and Young People in Our Secular Age).
Has the Bishops’ Conference of our own country said something simi-
lar to that of the FABC? (if a document about this matter exists read a
number or a part of the document)
How could we foster initial proclamation among our youth in our glob-
alized and secularized context?
Conclusion:
We conclude our gathering with a song or a prayer.
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Witnessing to Jesus Christ the Saviour,
Who Took Flesh as an Asian!
Introduction
Ecclesia in Asia acknowledges Jesus Christ the Saviour as an Asian.
“In ‘the fullness of time’ (Gal 4:4), he sent his only-begotten Son, Jesus
Christ the Saviour, who took flesh as an Asian! Exulting in the goodness of
the continent’s peoples, cultures, and religious vitality, and conscious at the
same time of the unique gift of faith which she has received for the good of
all, the Church in Asia cannot cease to proclaim: “Give thanks to the Lord
for he is good, for his love endures for ever” (Ps 118:1).”92
The Federation of Asian Bishops Conference has affirmed together
with others, that “the proclamation of Jesus Christ is the centre and pri-
mary element of evangelization”93 and highlighted witness of Christians
and of Christian communities to the values of the Kingdom of God and
called for a proclamation through Christ-like deeds.
“For Christians in Asia, to proclaim Christ means above all to live like
him, in the midst of our neighbours of other faiths and persuasions, and to
do his deeds by the power of his grace. Proclamation through dialogue and
deeds – this is the first call to the Churches in Asia.”94
92 John Paul II, Ecclesia in Asia, 1.
93 Statement of the FABC All-Asia Conference on Evangelisation, Suwon, South Korea,
August 24-31, 1988.
94 FABC V, art 4. 1.
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Meet Jesus
John 13 – Jesus Washes His Disciples’ Feet
1 It was just before the Passover Festival. Jesus knew that the hour had
come for him to leave this world and go to the Father. Having loved his
own who were in the world, he loved them to the end.
2 The evening meal was in progress, and the devil had already prompt-
ed Judas, the son of Simon Iscariot, to betray Jesus. 3 Jesus knew that the
Father had put all things under his power, and that he had come from God
and was returning to God; 4 so he got up from the meal, took off his outer
clothing, and wrapped a towel around his waist. 5 After that, he poured
water into a basin and began to wash his disciples’ feet, drying them with
the towel that was wrapped around him.
6 He came to Simon Peter, who said to him, “Lord, are you going to
wash my feet?”
7 Jesus replied, “You do not realize now what I am doing, but later you
will understand.”
8 “No,” said Peter, “you shall never wash my feet.”
Jesus answered, “Unless I wash you, you have no part with me.”
9 “Then, Lord,” Simon Peter replied, “not just my feet but my hands
and my head as well!”
10 Jesus answered, “Those who have had a bath need only to wash their
feet; their whole body is clean. And you are clean, though not every one of
you.” 11 For he knew who was going to betray him, and that was why he
said not every one was clean.
12 When he had finished washing their feet, he put on his clothes and
returned to his place. “Do you understand what I have done for you?” he
asked them. 13 “You call me ‘Teacher’ and ‘Lord,’ and rightly so, for that is
what I am. 14 Now that I, your Lord and Teacher, have washed your feet,
you also should wash one another’s feet. 15 I have set you an example that
you should do as I have done for you. 16 Very truly I tell you, no servant
is greater than his master, nor is a messenger greater than the one who
sent him. 17 Now that you know these things, you will be blessed if you do
them.
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Discover
“We join Jesus in serving life by washing the feet of our neighbours.”95
“Modern man listens more willingly to witnesses than to teachers, and
if he does listen to teachers, it is because they are witnesses.”96
The First Form of Evangelization Is Witness
“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. The missionary who, despite all his or her human limitations and
defects, lives a simple life, taking Christ as the model, is a sign of God and
of transcendent realities. But everyone in the Church, striving to imitate
the Divine Master, can and must bear this kind of witness; in many cases it
is the only possible way of being a missionary.”97
Questions to reflect upon
Witness is an effective means to work with people of other religions
for peace and for common good. What do you think we can do as a com-
munity to make our witness more effective?
What values of our culture are favourable for Initial Proclamation?
Share
Share your reflections aloud to enrich everyone present.
Celebrate
Hymn: Yes, they know we are Christians by our love… or any other
95 FABC VI, article 14.3.
96 Pope Paul VI, Evangelii Nuntiandi,41, cf. also 21,76.
97 John Paul II, Redemptoris Missio, 42.
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Guide: We are aware that in many places Christ cannot yet be pro-
claimed openly by words. But he can and should be, proclaimed through
our witness of life and though our desire to live in peace and harmony with
those who do not share our faith. Walk with us Lord we pray. R. Lord hear
our prayer.
Guide 1: Enlighten our minds and hearts Lord that inspired by your
Holy Spirit, we may appreciate the human and religious values owned by
our brothers and sisters of other religions. R.
Guide: Teach us Lord to collaborate in those activities which promote
human dignity. R.
Guide 1: Lord Jesus, in the early Church, you allowed faith to grow
through witness and personal contact as the main means of proclaiming.
Even though they were lacking the rapid means of communications we en-
joy today, the world of those days became evangelized in a short time and
grew far beyond the Jewish community to Greece and Rome and up to
Spain. Lord, allow this to happen even in our lives today. R.
Commitment
Commit yourself to proclaim Christ with prudence and to cultivate
within you respect and tolerance towards people of other religions.
Quote to remember:
“Love grows through love.”98
98 Benedict XVI, Deus Caritas est, 18.
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Saint Francis de Sales:
Heart Speaks to Heart
Introduction:
St. Francis de Sales was a missionary and a preacher in the difficult
historical situation Chablais. Though he lived in a different cultural milieu
his example could enlighten our commitment to foster initial proclamation
in Oceania. The saintly Bishop was born on August 21, 1567. He was or-
dained priest on December 18, 1593. As a young priest he sought to win
back Catholics who had become Protestants. He was elected and ordained
Bishop of Geneva in 1602. As a missionary in the Chablais, and later as a
Bishop, Francis won the people due to his personal gifts of charity, seren-
ity and openness to dialogue, together with his brilliance as a spiritual
guide. His example and message is extremely relevant for us in Oceania.
He stated that there is a longing for God in the soul of every human person.
His God is Father and Lord, husband and friend, who has maternal and
nurturing characteristics, he is the sun to which the night is mysterious
revelation. Such a God draws the human person to Himself with bonds of
love, “because love has no prisoners nor slaves, but reduces all things un-
der its obedience with a force so delicious that, if nothing is strong as love,
nothing is amiable as its force” (Treatise on the Love of God, Book I, Ch.
VI). He died in Lyon on 28 December 1622.
Instruction for Sharing:
Someone reads aloud the text below for general comprehension. Then
each one personally reads it again in silence for attention to specifics. On
the second reading, each one underlines words and phrases which one may
consider important, and makes notes in the margins of anything that one
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does not understand; questions one would like to ask the group, and exam-
ples or applications that might occur.
Our Text:
At the end of the first chapter of Book VI of his Treatise on the Love of
God, describing mystical theology and prayer St. Francis de Sales wrote:
“Do you mark, Theotimus, how the silence of afflicted lovers speaks by
the apple of their eye, and by tears? Truly the chief exercise in mystical
theology is to speak to God and to hear God speak in the bottom of the
heart; and because this discourse passes in most secret aspirations and in-
spirations, we term it a silent conversing. Eyes speak to eyes, and heart to
heart, and none understand what passes save the sacred lovers who speak.”
These words became the inspiration of Bl. Henry Newman’s motto Cor ad
Cor Loquitur (Heart speaks to Heart)!
St. Francis de Sales pointed out that “...as soon as a person gives a lit-
tle attention to divinity a sweet feeling within the heart is experienced
which shows that God is God of the heart... This pleasure, this confidence
that the human heart naturally has in God certainly comes from nowhere
else than the congruity between God’s goodness and our soul.” St. Francis
de Sales believed that the human heart was made to beat in rhythm with
God’s heart, and he wrote about these two motions as the love of compla-
cence (receptivity) and the love of benevolence (active love). His motto
was “Live Jesus” and he taught by example, trying to practice the little
virtues of humility, patience, simplicity, kindness, and gentleness. The lat-
ter was something distinctive to Salesian spirituality.
During the General Audience of March 2, 2011 Pope Benedict XVI
stressed that the Christian humanism of Saint Francis de Sales has lost
none of its relevance today. Below is an excerpt of the Pope’s address.
“God is the God of the human heart” (“Treatise on the Love of God,”
I, XV): In these seemingly simple words we see the essence of a great
teacher’s spirituality, St. Francis de Sales, bishop and doctor of the Church
[...] In 1602 he became bishop of Geneva, at a time when the city was the
stronghold of Calvinism, so much so that the episcopal see was ‘in exile’ in
Annecy. As pastor of a poor and tormented diocese, in a mountainous land-
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scape in which he knew well both its harshness and beauty, he wrote:
“I found [God] full of sweetness and gentleness among our highest and
roughest mountains, where many simple souls loved and adored him in all
truth and sincerity; and deer and chamois ran here and there among the
frightening frost to proclaim his praises” (Letter to the Mother of Chantal,
October 1606).
[...] “Reading the book on the love of God and even more so the many
letters of direction and of spiritual friendship, one perceives what an expert
St. Francis de Sales was on the human heart [...] Not for nothing, at the ori-
gin of many paths of pedagogy and spirituality of our time we rediscover
the stamp of this teacher, without whom there would be no St. John Bosco
or the heroic ‘little way’ of St. Thérèse of Lisieux.”
Our Context:
“We bring with ourselves the fascination and beauty of our faith, which
arise from our personal relationship with Jesus and a deep communion
with Him, to spur them to develop an interest in people and introduce them
to the encounter with Christ. Through our personal and community life,
our apostolate, especially our service to the poor, we make the conscious
effort to stir up people to raise questions regarding the ultimate meaning of
life and work and to help them to search for the answer in Jesus Christ. In
respect for the freedom of each one, we will not take his/her place, but we
allow him / her freely choose Christ.”
(Emerging Insights and Perspectives during these Study Days)
Questions for Discussion and Sharing:
1) In what way could St. Francis de Sales’ Heart speaks to heart approach
be an important Salesian approach to initial proclamation among young
people in your context?
2) “Do all through love, nothing through constraint” advised St. Francis de
Sales. Blessed John Paul II underlined in Redemptoris Missio 39 that
“the Church proposes, imposes nothing.” What do these statements
imply in your effort to foster initial proclamation?
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3) Fr. Chavez points out that “our (youth) apostolate is still not very mis-
sionary, that is to say, it pays little attention to the need for a first procla-
mation or a renewed proclamation of the Gospel” (Salesian Youth Min-
istry, AGC 407, p. 23). What does this statement imply in your ministry
to young people?
Concluding Prayer:
Great and merciful God,
you have raised up in the Church Saint Francis de Sales
as a zealous shepherd and gracious tutor:
grant that we too may work diligently in our mission to the young
with the same apostolic spirit.
We ask you this through Christ our Lord. Amen.
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Sharing the Gift of Jesus
Introduction:
“The heart of the Church in Asia will be restless until the whole of
Asia finds its rest in the peace of Christ, the Risen Lord”. In Asia sharing
the gift of Jesus can be carried out through interreligious and ecumenical
dialogue and mission.
“The Church’s faith in Jesus is a gift received and a gift to be shared; it
is the greatest gift which the Church can offer to Asia. Sharing the truth of
Jesus Christ with others is the solemn duty of all who have received the
gift of faith.”99
There is a close-knit relationship between interreligious harmony, mis-
sion and dialogue:
“Mission in Asia will also seek through dialogue to serve the cause of
unity of the peoples of Asia marked by such a diversity of beliefs, cultures
and sociopolitical structures. In an Asia marked by diversity and torn by
conflicts, the Church must in a special way be a sacrament – a visible sign
and instrument of unity and harmony.”100
Ecumenical Dialogue
“Ecumenical dialogue is a challenge and a call to conversion for the
whole Church, especially for the Church in Asia where people expect from
Christians a clearer sign of unity. For all peoples to come together in the
grace of God, communion needs to be restored among those who in faith
have accepted Jesus Christ as Lord. Jesus himself prayed and does not
99 John Paul II, Ecclesia in Asia, 10.
100 FABC V, article 4.2.
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cease to call for the visible unity of his disciples, so that the world may be-
lieve that the Father has sent him (cf. Jn 17:21).”101
Meet Jesus
Lk 4: 14-20 – The Spirit of the Lord is upon me
14 Jesus returned to Galilee in the power of the Spirit, and news about
him spread through the whole countryside. 15 He was teaching in their syn-
agogues, and everyone praised him. 16 He went to Nazareth, where he had
been brought up, and on the Sabbath day he went into the synagogue, as
was his custom. He stood up to read, 17 and the scroll of the prophet Isaiah
was handed to him. Unrolling it, he found the place where it is written:
18 “The Spirit of the Lord is on me,
because he has anointed me
to proclaim good news to the poor.
He has sent me to proclaim freedom for the prisoners
and recovery of sight for the blind,
to set the oppressed free,
19 to proclaim the year of the Lord’s favor.”[f]
20 Then he rolled up the scroll, gave it back to the attendant and sat
down. The eyes of everyone in the synagogue were fastened on him. 21 He
began by saying to them, “Today this scripture is fulfilled in your hearing.”
Heal the sick, raise the dead, cleanse those who have leprosy,[a] drive
out demons. Freely you have received; freely give. Mt 10:8.
Discover:
“Interreligious dialogue flows from the nature of the Church, a com-
munity in pilgrimage journeying with peoples of other faiths towards the
Kingdom that is to come.”102
“For Christians in Asia, to proclaim Christ means above all to live like
him, in the midst of our neighbours of other faiths and persuasions, and to
101 John Paul II, Ecclesia in Asia, 30.
102 BIRA IV/4, article 2.
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do his deeds by the power of his grace. Proclamation through dialogue and
deeds – this is the first call to the Churches in Asia.”103
A Triple Dialogue with Asian Cultures, Religions and the Poor
“Mission will mean a dialogue with Asia’s poor, with its local cultures,
and with other religious traditions”.104
Questions to reflect upon
In your efforts to make interreligious dialogue a reality how can you
make use of the modern technology to make Jesus known?
Mention two concrete expressions of the proclamation through dia-
logue and deeds that are alive in your community and mission.
What more can we done in your community to get an active and imag-
inative engagement of the media in order to “throw open the doors of so-
cial communications to Christ, so that his Good News may be heard from
the housetops of the world105”?
Share
Share your reflections aloud to enrich your community.
Celebrate
Hymn: Any appropriate one
Guide: “The future of mission depends to a great extent on contem-
plation. Unless the missionary is a contemplative he cannot proclaim
Christ in a credible way.”106
103 FABC V, art 4. 1
104 FABC V, article 3.1.2.
105 John Paul II, World Communication Day message 2001.
106 John Paul II, Ecclesia in Asia, 23, cf. RM, 91.
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Lord Jesus, help us to deepen our spirituality and make us contempla-
tives in action. R. Lord hear our prayer.
Guide 1: Lord Jesus, grant us the grace to work with peoples of other
faiths and religions as partners. R.
Guide: Christ is God’s gift to us and we have been given the mandate
to share him with others. Guide us Lord, that we may be driven by an
ardent desire to give Christ to everyone. R.
Guide 1: Help us Lord to be ever aware of the need to prepare the laity
to collaborate with us in the proclamation of Jesus and through our sys-
tematic village/family visits to focus on initial proclamation. R.
Guide: Give us courage Lord to evaluate our existing ministries in our
provinces to see that they are in the line of sharing the gift of Jesus with
those whom we encounter.
Commit yourself
Cherishing the words of Pope Benedict XVI who underlined the need
for the promoters of inter-religious dialogue “to be well formed in their
own beliefs and well informed about those of others,” as how “inter-reli-
gious collaboration provides opportunities to express the highest ideals of
each religious tradition”: what concrete steps you would take up to
strengthen your own beliefs and to be informed of those of others?
Quote to remember:
“If love is the motivation behind inter-religious dialogue, Christians
are able to propose but not impose, faith in Christ Who is ‘the way, the
truth, and the life’.”107
107 http://www.catholicnewsagency.com/news/truth_is_the_goal_of_interreligious_
dialogue_pope _benedict_teaches/ (accessed on 8/3/2012).
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Appendices

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East Asia and the Challenges
of Mission ad Gentes
Appendix
1
(Hua Hin, Thailand July 30 – August 3, 2004)
Missionary Priorities
1. Deepen our Salesian missionary spirituality as individuals and as
communities so that together we can radiate God’s love to others.
2. To make our communities open to the neighborhood, cultures and
religions so that we may see and address new forms of poverty in
the locality
3. To strengthen the collaboration among the members of the Salesian
Family in our work for mission ad gentes, ad intra and ad extra.
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Uniqueness of Salvation in Jesus Christ
Appendix
2
and the Need of Primary Evangelization
(Hua Hin, Thailand, May 10 - 16, 1998)
Concluding Proposals
CHINA
1. Proposals for greater missionary Awareness of Primary Evangelization
intheProvince
1.1 Within the EPC actively present the faith as something to be shared
(proposal for the entire Province).
1.21 Make our Christian Basic Communities more out-going and wel-
coming towards non-Christians (especially for Taiwan)
2. Concretestrategiesfortheproposals
(proposal#1)
2.1 Formation of Catechists, MA animators, confreres, sisters. To this end
we suggests to:
- organize an “Echo Seminar” on First Evangelization for sisters, confr-
eres, and
- collaborators actively engaged in evangelization or pastoral work; or-
ganize regular formation seminars.
2.2 Renew the contents of our catechumenate to reflect abundantly of the
idea of shared faith.
2.3 When we rewrite / revise our catechetical aids we will do so trying to re-
flect abundantly the idea of “shared faith”.
2.4 Prepare a handbook on Primary Evangelization (sort of Catechism of
shared faith).
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(proposal#2)
2.5 Get each BCC to introduce 2 prospective catechumens a year and ask
them to be responsible for their growth
2.6 Every year: one open-day at parish level
2.7 Organize youth activities: sports, outings, etc.
3. Initiatives
3.1 We already hold 2 joint formation seminars a year
We celebrate DOMISAL together.
A FMA sister sits on the SDB FMA team but not vice-versa.
We got both SDB boys and FMA girls to celebrate SYD and DOMISAL
jointly, We suggest:
3.2 Every year to have a joint Mission Day celebration.
JAPAN
1 The annual meeting-seminar about the missionary animation and formation in
Japan’s FMA-SDB works. To get en echo f this encounter.
2. Strategies
2.1 To set up 2 days for the Seminar at provincial level.
2.2 To set up a joint commission (FMA-SDB):
- To study proposals
- To propose studies
2.3 To sensitize our communities (and especially those in responsibility)
about the duties and responsibilities of missionary or primary evangeliza-
tion.
2.4 To get reports of:
- The different activities
- The different communities about their concrete missionary initiatives
and activities
- To get a common slogan and a common application of the proposals
made.
3. To have a joint celebration of the missionary day, but in the respective re-
gions (Tokyo, Kyushu, etc. ...)
“Don’t wait for others to move ... Move others”
“Don’t worry to disturb those who sleep” (Gospel’s friend asking for bread
in the night).
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KOREA
1. Our creres must have a better scholarly formation in Scripture. Their
lives and mentality must be more explicitly based on the gospels.
If one looks at the books at confrere has on his bookshelf there are books
about Korea or Korean Buddhism, or basic Catholic Catechism or dogma -
moral books. But there is very little scholarly enthusiasm for Scriptures.
In our houses although we may have weekly sharing of the Gospel, the con-
tent is personal revelation and application rather scholarship.
To animate to awareness of Primary Evangelization we propose a better
basic grasp of Scripture and to what it implies.
2. Strategies
2.1 Those in formation should have a better grounding in Scripture.
2.2 On-going formation of the confreres should take into account this
scripture-based formation.
3.MissionAnimationbetweenFMA andSDB
3.1 Together: Have a seminar on mission animation.
3.2 We have a common mission in China. This also can unite us to-
gether: common missionary newsletter, common display at Sale-
sian Mission Sunday, common subsidy or Mission mass for bene-
factors.
OCEANIA
(note in fact this group consisted of PNG, Australia/Samoa, Timor
and Vietnam).
Proposal1(Special)
The countries of Oceania with present or future Salesian presence,
viz., PNG, Solomons, Fiji, Samoa, Australia, request the Department for
Missions for a special assembly in either 1999 or 2000 to consider the
challenges and possibilities for evangelization in Oceania given the new
and growing Salesian presence there.
Proposal2
An improved awareness of culture and language in each country
where this is applicable (especially PNG, Timor, Vietnam and the Pacific
Islands).
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Strategies
1. Study of culture and comparative religion from early formation.
2. Use of the Melanesian Institute for Cultural Awareness, especially
by PNG, Solomons and Fiji.
3. Learning of the relevant languages of the Pacific by Salesian mis-
sionaries.
4. Involvement in the development of Pacific Theology (Melanesian,
Polynesian) through contact with local Seminary.
Proposal3
The understanding and application of the RCIA as renewed and presented
in the Universal Church after Vatican II.
Strategies
1. Awareness of the RCIA as a first evangelization process from
early formation onwards.
2. The sharing of experiences of application of the RCIA within com-
munities.
3. The provision at community level of published resources on the
RCIA (available certainly in English).
CommentOn SDB/FMA Shared Animation
There should be missionary animation discussion at the very least at
the level of combined SDB/FMA Provincial Council meetings. Then, per-
haps, some sharing between the respective Missionary Delegates.
PHILIPPINES
1. To enhance missionary awareness on Primary Evangelization
through:
2. Strategies:
2.1 Echo Seminar to be given to the SDB and FMA.
2.2 Create community animators for the follow-up awareness by
making the good day talk, good night talk and community prayer
as venue for the missionary animation.
2.3 Exposure program for the SDB and FMA and for people in for-
mation.
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2.4 “Twining” between communities in the mission.
3. JointInitiatives: Prayer for the missions every month.
THAILAND
1. Sensitise native vocations to missionary spirit as a community and at
the initial formation.
1.2 Make our planning of our works places of Primary Evangeliza-
tion.
2.STRATEgIES
2.1 Create conditions to make missionary experience: to know the re-
ligion, the local culture, above all in relationship with the actual
mentality of the young.
2.2 Exchange of missionary experience through; meetings, courses
etc.
2.3 Make known to the young the poverty, the suffering, the misery,
the war etc. in which other young and people are involved.
2.4 Propose Jesus courageously through personal contacts.
2.5 Ensure in our scholastic activity the proclamation of salvation.
3.Animationamongsdb&fmainthesameprovince
3.1 Study together the problems common to the young.
3.2 Propose formative journeys.
3.3 For an evangelizing educative action study the situation of our
works at the level of the provincial council, team, local commu-
nities involving the members of the Salesian Family.
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Appendix
3
Evangelization and Interreligious Dialogue
(Batulao, Philippines, March 12 - 18, 1994)
Conclusions and Practical orientations
gROUP1
Topic:Inter-ReligiousDialogue
A. Workingcriteria:
1. Evangelization urges us to engage in true dialogue in order to
reach the fullness of truth and unity.
2. Dialogue is actualized by:
- openness and docility to the Holy Spirit in an atmosphere of
prayer and deep faith
- collaboration with the Local Church particularly in forming and
involving the laity
- seeking what is good, putting aside all prejudices and superi-
ority complex
- appreciation and respect for other religions
- seeking common grounds and points of convergence
B. Concreteproposals
1. Study of Church Documents
2. Periodic evaluation of our witnessing task on Provincial and local
levels
3. Collaboration between the FMA’s and SDB’s
4. Organizing an echo seminar of this encounter in our respective
Provinces with FMA’s and SDB’s together
5. Collaboration with Local Church and with other Religious Insti-
tutes
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gROUP2
Topic:TribalReligionsAndPopularReligiosity
A. WorkingCriteria
1. Value and love both culture and Salesian values
2. Believe that the Spirit precedes us
3. Update on approaches and methodology of evangelization
B.ConcreteProposals(workablewithin5-6years)
1.1 Let the missionary undergo stages of preparation before being
sent to the missions.
1.2 Lei the missionary community be in continuous dialogue with
culture
2.1 Let on-going seminars on missionary spirituality focus on dis-
cernment and dialogue.
2.2 Let formators be prepared to answer the needs for missionary
preparations.
3.1 Let further studies be done on models of Evangelization.
gROUP3
Topic:Secularization
A. WorkingCriterion
1. We must promote an “Asian” understanding of the term secular-
ization.
2. We must have the habit of discernment in front of the phenom-
enon of secularization in one’s own missionary territory
3. We must have a positive attitude towards secularization without
being passive in front of it.
4. This process or phenomenon is a challenge for all of us and a
chance for our own purification.
5. Secularization is a sign of the times must be read and understood
as such.
6. Using a holistic approach could be a criterion in the face of this
phenomenon.
7. Secularization is a natural process in any technological society
and should be taken as something good.
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B. ConcreteProposals(workablewithin5-6years)
1. We must have an adequate formation for both FMA’s and SDB’s
in this area.
2. We must make a study on the new languages of social communi-
cations.
3. We must start revising our Pastoral Plans keeping in mind the idea
of secularization.
4. Establish a Commission to make an in depth study on the phenom-
enon of Secularization in the Far East.
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Appendix
4
Christian Witness in a Multireligious World
Recommendations for Conduct
Pontifical Council for Interreligious Dialogue
World Council of Churches
World Evangelical Alliance
Preamble
Mission belongs to the very being of the church. Proclaiming the
word of God and witnessing to the world is essential for every Christian.
At the same time, it is necessary to do so according to gospel principles,
with full respect and love for all human beings.
Aware of the tensions between people and communities of different
religious convictions and the varied interpretations of Christian witness,
the Pontifical Council for Interreligious Dialogue (PCID), the World
Council of Churches (WCC) and, at the invitation of the WCC, the World
Evangelical Alliance (WEA), met during a period of 5 years to reflect and
produce this document to serve as a set of recommendations for conduct
on Christian witness around the world. This document does not intend to
be a theological statement on mission but to address practical issues asso-
ciated with Christian witness in a multi-religious world.
The purpose of this document is to encourage churches, church coun-
cils and mission agencies to reflect on their current practices and to use
the recommendations in this document to prepare, where appropriate,
their own guidelines for their witness and mission among those of dif-
ferent religions and among those who do not profess any particular reli-
gion. It is hoped that Christians across the world will study this document
in the light of their own practices in witnessing to their faith in Christ,
both by word and deed.
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AbasisforChristianwitness
1. For Christians it is a privilege and joy to give an accounting for the
hope that is within them and to do so with gentleness and respect (cf. 1
Peter 3:15).
2. Jesus Christ is the supreme witness (cf. John 18:37). Christian witness
is always a sharing in his witness, which takes the form of proclama-
tion of the kingdom, service to neighbour and the total gift of self even
if that act of giving leads to the cross. Just as the Father sent the Son in
the power of the Holy Spirit, so believers are sent in mission to wit-
ness in word and action to the love of the triune God.
3. The example and teaching of Jesus Christ and of the early church must
be the guides for Christian mission. For two millennia Christians have
sought to follow Christ’s way by sharing the good news of God’s
kingdom (cf. Luke 4:16-20).
4. Christian witness in a pluralistic world includes engaging in dialogue
with people of different religions and cultures (cf. Acts 17:22-28).
5. In some contexts, living and proclaiming the gospel is difficult, hin-
dered or even prohibited, yet Christians are commissioned by Christ to
continue faithfully in solidarity with one another in their witness to
him (cf. Matthew 28:19-20; Mark 16:14-18; Luke 24:44-48; John
20:21; Acts 1:8).
6. If Christians engage in inappropriate methods of exercising mission by
resorting to deception and coercive means, they betray the gospel and
may cause suffering to others. Such departures call for repentance and
remind us of our need for God’s continuing grace (cf. Romans 3:23).
7. Christians affirm that while it is their responsibility to witness to
Christ, conversion is ultimately the work of the Holy Spirit (cf. John
16:7-9; Acts 10:44- 47). They recognise that the Spirit blows where
the Spirit wills in ways over which no human being has control (cf.
John 3:8).
Principles
Christians are called to adhere to the following principles as they seek
to fulfil Christ’s commission in an appropriate manner, particularly within
interreligious contexts.
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1. Actingingod’slove. Christians believe that God is the source of all
love and, accordingly, in their witness they are called to live lives of
love and to love their neighbour as themselves (cf. Matthew 22:34-40;
John 14:15).
2. Imitating Jesus Christ. In all aspects of life, and especially in their
witness, Christians are called to follow the example and teachings of
Jesus Christ, sharing his love, giving glory and honour to God the Fa-
ther in the power of the Holy Spirit (cf. John 20:21-23).
3. Christian virtues. Christians are called to conduct themselves with
integrity, charity, compassion and humility, and to overcome all arro-
gance, condescension and disparagement (cf. Galatians 5:22).
4. Actsofserviceandjustice. Christians are called to act justly and to
love tenderly (cf. Micah 6:8). They are further called to serve others
and in so doing to recognise Christ in the least of their sisters and
brothers (cf. Matthew 25:45). Acts of service, such as providing edu-
cation, health care, relief services and acts of justice and advocacy are
an integral part of witnessing to the gospel. The exploitation of situa-
tions of poverty and need has no place in Christian outreach. Chris-
tians should denounce and refrain from offering all forms of allure-
ments, including financial incentives and rewards, in their acts of
service.
5. Discernmentinministriesofhealing. As an integral part of their wit-
ness to the gospel, Christians exercise ministries of healing. They are
called to exercise discernment as they carry out these ministries, fully
respecting human dignity and ensuring that the vulnerability of people
and their need for healing are not exploited.
6. Rejectionofviolence. Christians are called to reject all forms of vio-
lence, even psychological or social, including the abuse of power in
their witness. They also reject violence, unjust discrimination or re-
pression by any religious or secular authority, including the violation
or destruction of places of worship, sacred symbols or texts.
7. Freedom of religion and belief. Religious freedom including the
right to publicly profess, practice, propagate and change one’s religion
flows from the very dignity of the human person which is grounded in
the creation of all human beings in the image and likeness of God (cf.
Genesis 1:26). Thus, all human beings have equal rights and responsi-
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bilities. Where any religion is instrumentalised for political ends, or
where religious persecution occurs, Christians are called to engage in
a prophetic witness denouncing such actions.
8. Mutualrespectandsolidarity. Christians are called to commit them-
selves to work with all people in mutual respect, promoting together
justice, peace and the common good. Interreligious cooperation is an
essential dimension of such commitment.
9. Respectforallpeople. Christians recognise that the gospel both chal-
lenges and enriches cultures. Even when the gospel challenges certain
aspects of cultures, Christians are called to respect all people. Chris-
tians are also called to discern elements in their own cultures that are
challenged by the gospel.
10. Renouncingfalsewitness.Christians are to speak sincerely and re-
spectfully; they are to listen in order to learn about and understand
others’ beliefs and practices, and are encouraged to acknowledge and
appreciate what is true and good in them. Any comment or critical
approach should be made in a spirit of mutual respect, making sure
not to bear false witness concerning other religions.
11. Ensuringpersonaldiscernment. Christians are to acknowledge that
changing one’s religion is a decisive step that must be accompanied
by sufficient time for adequate reflection and preparation, through a
process ensuring full personal freedom.
12. Buildinginterreligiousrelationships. Christians should continue to
build relationships of respect and trust with people of different reli-
gions so as to facilitate deeper mutual understanding, reconciliation
and cooperation for the common good.
Recommendations
The Third Consultation organised by the World Council of Churches
and the PCID of the Holy See in collaboration with World Evangelical
Alliance with participation from the largest Christian families of faith
(Catholic, Orthodox, Protestant, Evangelical and Pentecostal), having
acted in a spirit of ecumenical cooperation to prepare this document for
consideration by churches, national and regional confessional bodies and
mission organisations, and especially those working in interreligious con-
texts, recommends that these bodies:
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1. Study the issues set out in this document and where appropriate for-
mulate guidelines for conduct regarding Christian witness applicable
to their particular contexts. Where possible this should be done ecu-
menically, and in consultation with representatives of other religions.
2. Build relationships of respect and trust with people of all religions, in
particular at institutional levels between churches and other religious
communities, engaging in on-going interreligious dialogue as part of
their Christian commitment. In certain contexts, where years of ten-
sion and conflict have created deep suspicions and breaches of trust
between and among communities, interreligious dialogue can provide
new opportunities for resolving conflicts, restoring justice, healing of
memories, reconciliation and peace-building.
3. Encourage Christians to strengthen their own religious identity and
faith while deepening their knowledge and understanding of different
religions, and to do so also taking into account the perspectives of the
adherents of those religions. Christians should avoid misrepresenting
the beliefs and practices of people of different religions.
4. Cooperate with other religious communities engaging in interreligious
advocacy towards justice and the common good and, wherever pos-
sible, standing together in solidarity with people who are in situations
of conflict.
5. Call on their governments to ensure that freedom of religion is prop-
erly and comprehensively respected, recognising that in many coun-
tries religious institutions and persons are inhibited from exercising
their mission. pray for their neighbours and their well-being, recog-
nising that prayer is integral to who we are and what we do, as well as
to Christ’s mission.
6. Pray for their neighbours and their well-being, recognising that prayer
is integral to who we are and what we do, as well as to Christ’s mis-
sion.
Appendix:Backgroundtothedocument
1. In today’s world there is increasing collaboration among Christians
and between Christians and followers of different religions. The Pon-
tifical Council for Interreligious Dialogue (PCID) of the Holy See and
the World Council of Churches’ Programme on Interreligious Dia-
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logue and Co-operation (WCCIRDC) have a history of such collabora-
tion. Examples of themes on which the PCID/WCC-IRDC have col-
laborated in the past are: Interreligious Marriage (1994-1997), Interre-
ligious Prayer (1997-1998) and African Religiosity (2000-2004). This
document is a result of their work together.
2. There are increasing interreligious tensions in the world today, in-
cluding violence and the loss of human life. Politics, economics and
other factors play a role in these tensions. Christians too are some-
times involved in these conflicts, whether voluntarily or involuntarily,
either as those who are persecuted or as those participating in vio-
lence. In response to this the PCID and WCC-IRDC decided to ad-
dress the issues involved in a joint process towards producing shared
recommendations for conduct on Christian witness. The WCC-IRDC
invited the World Evangelical Alliance (WEA) to participate in this
process, and they have gladly done so.
3. Initially two consultations were held: the first, in Lariano, Italy, in
May 2006, was entitled “Assessing the Reality” where representatives
of different religions shared their views and experiences on the ques-
tion of conversion. A statement from the consultation reads in part:
“We affirm that, while everyone has a right to invite others to an un-
derstanding of their faith, it should not be exercised by violating
others’ rights and religious sensibilities. Freedom of religion enjoins
upon all of us the equally non-negotiable responsibility to respect
faiths other than our own, and never to denigrate, vilify or misrepre-
sent them for the purpose of affirming superiority of our faith.”
4. The second, an inter-Christian consultation, was held in Toulouse,
France, in August 2007, to reflect on these same issues. Questions on
Family and Community, Respect for Others, Economy, Marketing and
Competition, and Violence and Politics were thoroughly discussed.
The pastoral and missionary issues around these topics became the
background for theological reflection and for the principles developed
in this document. Each issue is important in its own right and deserves
more attention that can be given in these recommendations.
5. The participants of the third (inter-Christian) consultation met in
Bangkok, Thailand, from 25-28, January, 2011 and finalised this docu-
ment.
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The Evangelizing Mission of the Church
Appendix
5
Contemporary Asia
Excerpts from the Final Statement of the FABC,
Fifth Plenary Assembly (1990)
The vastness of the Asian continent, the number, complexity and tenacity
of its problems could cause in Christians a paralyzing discouragement.
But seen with the eyes of faith, these difficulties, together with the signs
of hope that accompany them, are as so many challenges to mission. God
speaks to us from the travails and the progress of our countries, and bids
us from the contemporary challenges of our world to renew our sense of
mission.
ARenewaloftheSenseofMission
1) A renewal of our sense of mission means, first of all, renewal of our
faith that God so loved the world that he sent his Son to be the savior
of all. This Son, through whom all things were made (Jn 1:3; Heb
1:2), became like us in all things, sin alone excepted (Heb 4,15). He
went about doing good and healing all who were n the power of evil
(Acts 10,38). Filled with the Spirit, he preached the Good News )f the
Kingdom of God, and commanded his disciples to do the same. Lifted
up from the earth, he draws all peoples to himself through his Church,
and through other ways unknown to us. He is the light that enlightens
every human being (Jn 1:9). He has imprinted traces of his revelation
in the world which exists in him (Col 1,16), and in the “seeds of the
Word” found in cultures and in other religious traditions. The Spirit,
sent by the Father and the Son, and ever-present and active in the
Church, in the world and in the human heart, leads all to their unity
and fulfillment.
From this perspective, mission, being a continuation in the Spirit of
the mission of Christ, involves a being with the people, as was Jesus: The
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Word became flesh and dwelt among us (Jn 1,14). Therefore, mission in-
cludes: being with the people, responding to their needs, with sensitive-
ness to the presence of God in cultures and other religious traditions, and
witnessing to the values of God’s Kingdom through presence, solidarity,
sharing and word. Mission will mean a dialogue with Asia’s poor, with its
local cultures, and with other religious traditions (FABC1).
2) Renewal of a sense of mission will also require a renewal of our moti-
vations for mission. There has been perceived in some a weakening of
these motivations so necessary to persevere in this demanding task.
Why indeed, should we evangelize?
a) We evangelize, first of all, from a deep sense of gratitude to God,
the Father “who has blessed us in Christ with every spiritual
blessing” (Eph 1,3), and sent the Spirit into our hearts so that we
may share in God’s own life. Mission is above all else an overflow
of this life from grateful hearts transformed by the grace of God.
That is why it is so important for us Christian to have a deep faith-
experience of the love of God in Christ Jesus (Rom 8,39), that love
which has been poured forth in our hearts by the Holy Spirit who
has been given to us (Rom 5:5). Without a persona] experience of
this love received as gift and mercy, no sense of mission can
flourish.
b) Bui mission is also & mandate. We evangelize because we are sent
into the whole world to make disciples of all nations. The one who
sends us is Jesus, who has been sent by the Father, and to whom
has been given all authority in heaven and on earth (MX 28:18).
He sends us on a mission which is part of the epiphany of God’s
plan to bring all things together under Christ as head (Eph 1:9-10).
We cannot fulfill this mission apart from him (Jn 15,4-5). But he
assures us that he will remain with us all days till the end of time
(Mt 28,20), and he has sent us his Spirit so that we may be his wit-
nesses to the end of the earth (Acts 1,8).
c) We evangelize also because we believe in the Lord Jesus. We have
received the gift of faith. We have become Christians. “The Chris-
tian vocation is by its very nature a vocation to the apostolate (Vat-
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ican Council II, Decree on the Apostolate of the Laity, 2). That is
why Pope Paul VI emphatically states: “It is unthinkable that a
person should accept the Word and give himself to the Kingdom
without becoming a person who bears witness to it and proclaims it
in his turn” (Evangelization in the Modem World, 24).
Unfortunately for many Catholics, faith is only something to be re-
ceived and celebrated. They do not feel H is something to be
shared. The missionary nature of the gift of faith must be incul-
cated in all Christians. All must be helped to realize that God has
called us to be Christians not only so that we may be saved but that
we may collaborate in the work of the world’s salvation, and invite
those whom God draws to the Church to share in our faith.
d) We evangelize also because we have been incorporated by baptism
into the Church, which is missionary by its very nature because it
is the result of the mission of the Son and of the Holy Spirit (Vat-
ican Council 11, Decree on the Church’s Missionary Activity, 2).
The Church exists in order to evangelize (Evangelization in the
Modern World, 14), and each member, by virtue of the sacraments
of baptism and confirmation has received the right and duty to the
apostolate from the Lord himself (Vatican Council II, Dogmatic
Constitution on the Church, 33).
e) And finally, we evangelize because the Gospel is leaven for libera-
tion and for the transformation of society. Our Asian world needs
the values of the Kingdom and of Christ in order to bring about the
human development, justice, peace and harmony with God, among
peoples and with all creation that the peoples of Asia long for.
Yes, for Asia and its teeming millions also we must affirm: “The Lord
is the goal of human history, the focal point of the desires of history and
civilization, the center of humankind, the joy of all hearts, and the fulfill-
ment of all aspirations” (Vatican Council II, Pastoral Constitution on the
Church in the Modern World, 45).
We look forward to the day when daughters and sons of the Church,
imbued with these motivations, will see in their evangelizing mission not
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only a duty that they must fulfill but a privilege they can be thankful for,
and a right they will faithfully safeguard. Christians formed in a mis-
sionary spirituality will be joyful witnesses of the values of the Kingdom,
and of Christ whose disciples they are.
3) The renewal of our sense of mission will mean, thirdly, that the acting
subject of mission is the local church living and acting in communion
with the universal Church. It is the local churches and communities
which can discern and work out (in dialogue with each other and with
other persons of goodwill) 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.
This local church, which is the acting subject of mission, is the people
of God in a given milieu, the whole Christian community - laity, Reli-
gious and clergy. It is the whole diocese, the parish, the Basic Eccle-
sial Community and other groups. Their time has come for Asia.
Hence, we can see from the point of view of mission how vital is the
formation of fully participatory Christian communities where people
experience that they “belong” and that together they are the Church.
On the other hand, such communities become fully Church only when
they accept their share in the Church’s mission.
TheModeofMissioninAsia
Mission may find its greatest urgency in Asia; it also finds in our con-
tinent a distinctive mode. We affirm, together with others, that “the
proclamation of Jesus Christ is the center and primary element of evange-
lization” (Statement of the PABC All-Asia Conference on Evangeliza-
tion.; Suwon, South Korea, August 24-31,1988). But the proclamation of
Jesus Christ in Asia means, first of all, the witness of Christians and of
Christian communities to the values of the Kingdom of God, a proclama-
tion through Christ like deeds. For Christians in Asia, to proclaim Christ
means above all to live like him, in the midst of our neighbors of other
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faiths and persuasions, and to do his deeds by the power of his grace.
Proclamation through dialogue and deeds — this is the first call to the
Churches in Asia.
Mission in Asia will also seek through dialogue to serve the cause of
unity of the peoples of Asia marked by such a diversity of beliefs, cul-
tures and socio-political structures. In an Asia marked by diversity and
torn by conflicts, the Church must in a special way be a sacrament - a vis-
ible sign and instrument of unity and harmony.
But we shall not be timid when God opens the door for us to proclaim
explicitly the Lord Jesus Christ as the Savior and the answer to the funda-
mental questions of human existence. We shall proclaim the Gospel in the
manner of the Lord Jesus, who expressed his mission in these terms:
The Spirit of the Lord is upon me, because he has anointed me to preach
good news to the poor. He has sent me to proclaim release to the captives
and recovering of sight to the blind, to set the liberty those who are op-
pressed, to proclaim the acceptable year of the Lord (Lk 4,18-19).
Despite the goodwill and sometimes heroic efforts of evangelizers,
our deeds have often proven inadequate. What was lacking?
It seems to us now that in confrontation with Asian realities we have
preached about values which ought to be pursued, but have often failed to
follow through with effective actions that would help dismantle structures
of sin oppressive of our peoples. We now recognize the need to plan and
do appropriate deeds consequent upon dialogue and prayerful discern-
ment.
Our minority status should not deter us from patiently working out in
collaboration with Christians of other Churches and peoples of other reli-
gions 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 Asian society. For the Lord assures us: “Fear not, little
flock, for it has pleased the Father to give you the Kingdom” (Lk 12,32).
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Initial Proclamation
Appendix
6
In Catholic Educational Institutions
(Secrétariat Général de l’Enseignement Catholique, France)
Pierre Robitaille
Introduction
In November 2005 the Bishops Conference of France adopted the
Texte National pour l’Orientation de la Catéchèse en France et Principes
d’Organisation (National Document for the Orientation of Catechesis in
France and Organisational Principles)106.
The document Principes d’Organisation explains the organisation of
catechesis at the diocesan level in four “catechetical proposals”:
- catechesis oriented to all stages of life,
- by areas and by clusters,
- articulated with the liturgical year,
- in response to sacramental requests.
Catholic educational institutions are challenged directly and named
explicitly in the catechetical activity of the second proposal “ an organi-
sation of catechesis by areas and by clusters”. They are invited, as part of
their mission in the Church, to participate in the “initial proclamation” as
are families and ecclesial movements.
“We call each of these areas and clusters to develop even more the concern
that already animates them towards faith in agreeing to support this form
the ministry of the word called “initial proclamation”.107
106 Bishops’ Conference of France, Texte National pour l’Orientation de la Catéchèse
en France et Principles d’Organisation (Bayard/Cerf/Fleurus-Mame: Paris, Novembre
2006). Henceforth this is referred to as TNOCF.
107 TNOCF, p.81
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I–Understand“InitialProclamation”
Since the publication of the National Document, the term “initial
proclamation” is used with different meanings, sometimes even in
contradiction within the document itself. It is important, therefore, to
redefine what it is, and its specificity compared to other approaches.
I-1.CharacteristicsofInitialProclamation
By studying closely the National Document - even if it barely devel-
oped initial proclamation - it underlines a set of five useful features to
identify, articulate and deepen the reflection and practice of initial
proclamation.
• Logic of circumstance, of ordinary daily life
Confined mainly in the context of daily life, initial proclamation is at
the heart of ordinary daily life. It follows, therefore, the logic of the
moment, of the circumstance. There may be many starting points:
pedagogical and educational activities, happy or painful events,
reading, surfing the internet or television programs,…
“An act of initial proclamation is always on the spot, motivated by an event,
a moment, a circumstance or all other needs which demand that we to take
the initiative.”
Therefore, one does not organise “activities of initial proclamation,”
nor a “celebration of initial proclamation,” ... Nevertheless it is true
that certain activities foster more than others fundamental questions
and the possibilities of initial proclamation.
• A logic of resonance
Initial proclamation lies at the heart of people’s lives and their search
for meaning in their lives. It does not correspond to a conventional
discourse.
It responds to statements or to spontaneous or encouraged questions
fostered either by educational activities, by a way of being and acting
that raises questions and fosters a search for meaning.
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Initial proclamation takes therefore in the context of relationship with
children, youth and adults of the educative community, relationship in
which existential questions may expressed, heard and allow dialogue
in truth.
“It takes place in the context of an encounter, “according to the same
pedagogy of Christ who constantly approaches, meets, seeks relation-
ship, calls to conversion and to faith” 108
• A logic of witness
In an initial proclamation, someone reacts to a situation and dares to
speak about the name of the person and life of Jesus who gives life.
This is a personal testimony, backed by the faith of the Church.
“Initial proclamation is oriented to listen what keeps believers alive.”109
“In an initial proclamation, someone reacts to a situation by presenting
oneself as a believer.”110
If any witness has as its basis a personal character, in a Catholic insti-
tution, it is part of the collective mission of the educative community.
• A logic of making explicit
A proclamation is a declaration, which is why the term “implicit
proclamation” is inherently contradictory and “explicit proclamation”
a tautology .111
An initial proclamation states what keeps believers alive. It is coming
out of the implicit to say our reasons to believe and hope.
The importance of this passage to the explicit is even greater now that
with the advent of secularisation, the implicit ... is hardly heard.
108 TNOCF, p.81
109 idem
110 idem
111 A tautology may be voluntary to reinforce an idea. The emphasis on explicit dimen-
sion must not cause the use of the term “implied proclamation.”
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“As indicated by the word “proclamation”, we mean any effort to formulate
that is structured, rational, explicit and adapted by the faith.” 112
• A logic from the threshold
If catechesis is a free initiative, initial proclamation does not expect a
response of adhesion from the listener. It is above all words, words
which by its quality, may be an invitation to take the path towards
Christ, to enter into a relationship with Christ.
“These are specific proposals, which do not already presuppose a voluntary
act on the part of those to whom they are addressed.”113
“Whoever receives the proclamation is free to listen, to accept or reject it, to
let oneself be questioned.”114
I-2.Requirementsrelatedtothesecharacteristics
On this basis four consequences may be drawn out:
• The necessity to listen
If one wishes that “initial proclamation takes place at the heart of
people’s lives and their search for meaning of life,” as noted above,
this requires real attention and listening to others and their situation in
life.
• The necessity to total coherence
Initial proclamation requires an atmosphere that stirs up interest to go
further, through a real attention to the person, through the permanent
concern for the quality of relationships. This witness of life makes ex-
plicit proclamation credible and motivates embarking on a journey. It
builds on what one sees in the whole educative community
• The necessity to returning to the source
To bear witness requires that this word may be a word in truth: it is
not a matter of reciting an article of the catechism, but in speaking
112 TNOCF, p.81
113 TNOCF, p.29
114 TNOCF, p.81
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about in what way Jesus Christ and his gospel enables us to live.
Hence the importance of returning the source that nourishes our faith.
• The necessity of formation
The shift to make explicit requires that the word be clear, audible to
the listener, centred on the basics, which means having the words to
express one’s faith and build one’s own witness on the faith of the
Church. Hence, the importance of the time of formation to help struc-
ture one’s own faith.
• The necessity of adaptation and creativity
Although initial proclamation itself is neither planned, nor organised,
however, some activities increase the likelihood of an initial procla-
mation more than others. The proposals are numerous, but it is impor-
tant that they be adapted or conceived closely in line with the mission
of the school and the needs of people.
I-3.The essence of initial proclamation: Kerygma
The term “initial proclamation” is often associated with the word
kerygma. Kerygma is etymologically “proclamation aloud.” In the
New Testament it refers to the contents of this proclamation, namely,
the first statement of the Christian faith, the profession of faith of the
first Christians, the core of the apostolic preaching.
It often includes three key statements:
- Jesus Christ is the Messiah, the son of God;
- Crucified, he is risen, and the one who speaks personally testifies to
this;
- Proclamation of forgiveness and call to conversion.
The early kerygma ,115 gradually integrated dogmatic statements against
the various heresies, would develop to become the professions of faith
known as “Apostles’ Creed” and “Nicene-Constantinopolitan creed.”
115 There are many examples in the Acts of the Apostles and in Paul’s epistles, for exam-
ple: “God has made Lord and Christ, this Jesus whom you crucified” (Ac 2,36). The short-
est kerygma « Jesus is Lord” (1 Co 12,3).
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This term clarifies that initial proclamation:
- is focused on the core of what keeps us alive as believers: the incar-
nation, death and resurrection of Jesus;
- it calls to conversion, in the sense of a change of heart and a greater
faith;
- it is the logic of witness who speaks about one’s own encounter with
the Risen Christ, and not the transmission of information.
- personal witness is rooted on the faith of the Church.
Moreover, to say that initial proclamation is linked to context of life,
means that if it bears witness to this kerygma it does so not only by ex-
pressing the essence of the faith, but also - and perhaps especially - by
bearing witness to the presence of the Risen Christ in our lives today.
I-4.Theterm“Initial”
The initial term has several meanings. If for some an initial proclama-
tion could mean a initial contact with the Gospel, in the expression “ini-
tial proclamation” this term is not centred on the chronology but on the
fundamental aspect and on the path to conversion. There are as many ini-
tial proclamations as there are possible invitations to return to the essence
of the life of faith and the call to convert our hearts.
“This proclamation is called “initial” because it calls to believe and leads to the
threshold where conversion may be possible. It aims at stirring up the desire, invites
to a path of faith, generates interest for it” 116
I-5.Distinctions between initial proclamation and catechesis
In initial proclamation, the setting is centred on the proclamation
therefore on the messenger, “first born in the faith” who cannot keep for
himself the good news which is at the centre of his life. So it is word of
the witness “which does not already presuppose a voluntary act on the
part of those to whom it is addressed”117
Catechesis, “is what the Christian community offers to those who
freely wish to participate in the experience and knowledge of the
116 TNOCF, p.29
117 idem
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faith.”118. It is not possible other than through a request of a person who is
therefore the actor. “One joins the catechetical journey by deciding for
oneself to take the move or to accept the invitation to join.”119
Initial Proclamation and pre‐catechesis
The two terms are not synonymous. Footnote 187 of the General Cat-
echetical Directory120 states: “In the present directory it is supposed that
those to whom kerygmatic catechesis or pre-catechesis is addressed will
be interested in the Gospel. In situations where they have no such interest
then primary proclamation is called for.”
We find here the importance of knowing whether there is a need of
accompaniment or not.
II. FacilitateinitialproclamationintheCatholic
educationalinstitution
II-1.Aprerequisite:redefinethemissionoftheCatholicinstitution
The mission of a Catholic educational institution is an educative mis-
sion. The documents of the Church regularly recall this: the School fulfils
its mission of evangelisation by being a school.
Thus no. 16 of the document The Catholic School of the Congrega-
tion for Catholic Education of 1977 states:
“In the light of her mission of salvation, the Church considers that the
Catholic school provides a privileged environment for the complete forma-
tion of her members, and that it also provides a highly important service to
mankind. Nevertheless, she is aware of the many problems that exist and ob-
jections that are made against Catholic schools sometimes regarding the very
validity of their existence and their functions. The issue is really part of a
much wider problem which faces all institutions as such in a society as the
present, characterised by rapid and profound change.”
118 TNOCF, p.27
119 TNOCF, p.46
120 General Directory for Catechesis. 1997
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Or in another document The Catholic School on the Threshold of the
Third Millennium121 of 1997:
“The ecclesial nature of the school lies at the heart of its identity as an edu-
cational institution. It is a real ecclesial subject Church because of its edu-
cational activity where ‘faith, culture and life merge harmoniously”’
Hence, the emphasis is also on the quality of education provided
there. So we can read in no. 17 of the most recent document122:
“21. One of the fundamental requirements for an educator in a Catholic
school is his or her possession of a solid professional formation...
22. The professional formation of the educator implies a vast range of cul-
tural, psychological and pedagogical skills, characterised by autonomy,
planning and evaluation capacity, creativity, openness to innovation, apti-
tude for updating, research and experimentation. It also demands the ability
to synthesise professional skills with educational motivations, giving partic-
ular attention to the relational situation required today by the increasingly
collegial exercise of the teaching profession.”
Therefore, it is central to its educational mission, neither on the pe-
riphery nor parallel to it, that the Catholic institution can fulfil its mission
of being Church, while complying with the contract that binds it to the
State and with respect for all who are members of the educative commu-
nity.
II-2.Tobean“audiovisual”ofthegospelintheinstitution
Through initial proclamation there is another vision of the institution
which unfolds with an invitation to express the proclamation of the
Gospel through the lives of each and everyone.
It is a constant invitation to be a Gospel “audio-visual”123 by linking
the educational experience with religious practices, with a witness to
121 Congregation for Catholic Education.
122 Congregation For Catholic Education, Educating Together in Catholic Schools. A
Shared Mission between Consecrated Persons and the Lay Faithful (2007).
123 A successful audiovisual associates closely a complementary image and sound, avoi-
ding the juxtaposition of the two components into a single product.
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what is experienced, with what – or for whom - keeps us alive and strong
in faith, both individually as well as a community.
• Madetobeseen
An educational institution is a “school sign of life” each time that
• the daily experience of the institution is “Good News”.
• the school activity allows students to grow: by content, pedagogy
and educational relationship
• the time for reflection on fundamental issues, on religions, on
Catholicism ... are organised.
• educational activities help develop attitudes of being attentive to
others and the environment, of sharing, of mutual aid and of soli-
darity, of commitment.
• visible signs make sense to its members.
To understand the meaning of what is seen or desired
This is for example the case when:
• there is an explicit link between educative plan with the Gospel and
the teachings of the Church.
• This link is present in the remarks of the Principal at the enrolment
interview, at the parents’ meetings, at the welcome given to new
teachers and staff
• members of the educational community succeed in witnessing their
faith in various meetings when fundamental questions are asked
• during moments of reflection whether it is offered institutionally or
not: Governing Board, days of educative communities, volunteer
groups …
II-3.Educationandinitialproclamation124
For this reflection, three levels were identified for education to
happen: content, pedagogy and educational attitude. These points can
constitute a way of living the Gospel and condition which makes the
proclamation of the Good News in the institution credible.
124 This section was written Commission for National Pastoral Animation in 2007. It is
extracted from the 2007.11 CNAC sheet: Pédagogie en Pastorale & Pastorale en Péda-
gogie. Site : http://ec-ressources.fr/ item: Commissions nationales >CNAP
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1. The educational content
• Report about the programs
Although the programs are defined, the implementation is none the
less different from one teacher to another,
- because their formulation is at a general level;
- because they deliberately leave the choice up to the teacher;
- because everyone interprets them accordingly.
This indicates, therefore, the latitude that an educator has in his or her
class and it shows that, even by just reading the program, neutrality does
not exist. This is the case regarding issues such as: What conception of
the person and of society do these programs reveal? Is the program con-
sistent to its own concept? How consistent is it with the educational plan
of the school?
• The textbooks
One must be equally vigilant about how textbooks integrate the pro-
grams: their content, the choices made, anthropology, and even the under-
lying ideology …
2. The pedagogy
To attain the goals of Catholic education, it is important that educa-
tion contributes to the integral formation of the person.
Some paths:
• Foster a pedagogy of success
- through confidence building
- through progressive learning and a pedagogy that provides the time
- through formative evaluation
- through pedagogy of contract
• Exercise the pedagogy of proximity
- through the knowledge of the student, of his or her family and soci-
ological context
- through the introduction of time to listen, to share, to regulate
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• Practice a pedagogy of inquiry
- which develops critical thinking
- which opens to existential questioning through extracurricular ac-
tivities, witnesses …
- which promotes learning from one’s curiosity, critical thinking
- which makes the content as objects of reflection and judgment and
not just of memorisation…
• Develop interiority and sensitivity
- by providing moments of silence
- by fostering sensitivity to beauty, through works of art and of music
- by expanding opportunities for autonomy
- by introducing time for reflection regarding one’s experiences
• Educating for life in society
- through openness to the realities of the city and the world
- through learning how to work as a team, the democratic func-
tioning, life in an association
- through the development of the sense of morality and of gratuity
• Take into account the physical development and affective maturity
- cultivating the desire to excel through sport
- putting in place a genuine affective and sexual education
3. The educational attitude
The educational attitude represents a third level of analysis and of ac-
tion in education. There are four paths:
• Faith in the educational potential of students
Whatever his capacity, or the marks of the child or youth, it is a
matter of believing in his or her possibilities to progress. This does not
prevent one from realistically proposing relevant stages
• Capacity to listen, dialogue, mental availability
This corresponds to the ability to decentralise, to listen without trying
to always want to give advice, to respond, to make the effort to momen-
tarily forget one’s own concerns.
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• Being an adult before a child or youth
This requires to be in authority not by statute but by virtue of one’s
expertise and one’s person, which means to have personal exigencies, to
be happy with oneself. This requires unity among the teaching staff, an
ability to work as a team.
• Be clear about their educational options and those of the institution
This requires reflection on one’s concept of the teaching profession, a
knowledge of the educational plan of the school and of Catholic Educa-
tion, of the guidelines of the Diocesan Catholic Education Office and,
where applicable, of the charism of the Congregation.
III.Situateinitialproclamationinthepastoralcontext
III-1.Initialproclamationandpastoralanimation
In order to situate initial proclamation in the context of the whole pas-
toral animation of the Catholic institution, it is appropriate to adopt the
four axes of pastoral animation specified in the policy document on
“School Pastoral Assistant “ adopted by the CNEC in November 2007.
- Axis 1. Make the school a place of education animated by the
Gospel spirit
- Axis 2. Offer to each and everyone the opportunity to discover
Christ
- Axis 3. Make available to all those who wish suitable ways to grow
in faith
- Axis 4. Integrate the Catholic institution and its activities in the life
of the Local Church
Initial proclamation corresponds to the second axis, but relies on the
first which gives it credibility to take up the above proposals.
These two lines do not exhaust all the religious and spiritual needs of
young people. It is important that the institution make internal or external
proposals for those who wish to go further. This is the meaning of axes 3
and 4.
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III-2.InitialproclamationandcatechesisinCatholicinstitution
• Initial proclamation
In the “National Document” Catholic educational institutions are ex-
plicitly invited, as part of their mission in the Church, to participate in the
“initial proclamation” as are families and ecclesial movements.
“We call each of these places and clusters to develop even further the con-
cern which already animates it with regard to faith, in accepting to assume
this form of ministry of the word called “initial proclamation”125.
• Catechesis
Conversely catechesis implies guidelines and diocesan organisation
“Local characteristics, available resources or constraints of geographical
location may also cause them to organise systematic catechesis by modules.
The bishop will then specify the diocesan catechetical project how these
clusters are organised with local Christian communities. The mission state-
ment of the person responsible will mention this. A Catholic institution
which welcomes children from numerous scattered parishes, a movement or
a chaplaincy of public education may be led to organise catechesis in re-
sponse to requests for baptism, first holy communion or confirmation. Eccle-
sial coherence of catechetical action requires again a diocesan agreement
which specifies the conditions for such responsibility.”
Initial proclamation is, therefore, inherent in the mission of Catholic
schools, catechesis is subject to the diocesan plan, to human and material
capacity of the institution to organise it, as well as to requests addressed
to it.
Inconclusion
The documents of the Church remind us that the Catholic institution
fulfils its mission as Church by being a school with classes which are rig-
orous and of high standards. Its mission is essentially a mission of service
125 TNOCF, p.81
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(diakonia) of education. It is at the heart of this mission in society that it
should proclaim what keeps us living as believers.
If catechesis is part of a global organisation at the diocesan level and
may not be compulsory to persons as it is based on a free adhesion, it is
equally clear that initial proclamation is an integral part the mission of the
Catholic institution. It participates in a specific manner in the mission of
the Church which is to evangelise, that takes into account its particular
mission – the mission of education - which is somehow its “own char-
acter” in the Church.
Initial proclamation will bear fruit if an overall climate makes it cred-
ible and relevant. It will bear fruit if it bears witness to truth invigorating
oneself through a personal and collective return to the sources. It will
bear fruit if there is an effort to form in order to foster a “structured, ra-
tional, explicit and adapted formulation of the faith.”126
126 TNOCF, p.81
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Appendix
7
Religion and Young People in Our Secular Age
In his A Secular Age, which won the 2007 Templeton prize for
progress toward research or discoveries about spiritual realities, the
philosopher Charles Taylor suggests that a society may be defined as
“secular” when it is 1) one in which one “can engage fully in politics
without ever encountering God, that is, coming to a point where the cru-
cial importance of the God of Abraham for this whole enterprise is
brought home forcefully and unmistakably,” 127 2) one in which there is a
“falling off of religious belief and practice, in people turning away from
God, and no longer going to Church,” 128 and 3) one in which belief in
God “is understood to be one option among many” which clearly implies
that “at least in certain milieu, it may be hard to sustain one’s faith.” 129
In our region, Ecclesia in Asia no. 39 points out that “while acknowl-
edging its many positive effects (of globalization) […] there is also the
aspect of a cultural globalization, made possible by the modern commu-
nications media, which is quickly drawing Asian societies into a global
consumer culture that is both secularist and materialistic. The result is an
eroding of traditional family and social values which until now had sus-
tained peoples and societies.” It is in the light of the above situation that
the VIII Plenary Assembly of the FABC (2004) decried the effects of
globalization and its consequent secularism:
“Economic globalization is also bringing cultural globalization in its
wake. Since the middle of the 20th century Western secularism has
been strongly influencing Asian societies. But at no time has the secu-
larizing process, now with a significant post-modern spirit of individ-
127 Charles Taylor, A Secular Age (Cambridge: Harvard University Press, 2007), 1.
128 Ibid., 2.
129 Ibid., 3.
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ualistic sense of freedom, been more rapid and effective in reshaping
the value systems of Asian families than in the last two decades of the
20th century. The bearers of this change are economics, as we have
seen, and the on-going revolution in mass global communication that
has truly made the world a global village.
The technological revolution has, indeed, many positive features. It is
bringing into Asia a deeper awareness of individual dignity, au-
tonomy, and human rights so characteristic of the West, it creates and
promotes global solidarity almost instantaneously in times of great
disaster. It has made knowledge of the world and of the human person
to grow by leaps and bounds. The application and sharing of that
knowledge has generally and significantly improved human life
But there is terrible downside to this process of cultural globalization.
[…] Its spirit, informed by neo-liberalism, secularism, materialism,
hedonism and consumerism, is alien to the religious-oriented cultures
of Asia. Relational, interconnected and interdependent lifestyles of
Asian peoples are also undermined. Many values of the technological
culture run counter to Asian family values […]
Since families are both the repositories and channels of culture, the
impact of the emerging secular culture in Asian families is, indeed,
very disturbing. Frequently it is the elite of Asian families that are the
first receivers of such secular culture, for it is among them that the
tools of social communication arc most available. But the emerging
culture also reaches down to the grassroots since local TV, radio, and
cinema ape the media programs served by the West whose values and
portrayal of family and life gradually become normative for viewers
and listeners...” 130
This affirmation is better explained by Charles Taylor’s analysis that
many young people in secular societies today are not only “looking for a
more direct experience of the sacred, for greater immediacy, spontaneity,
and spiritual depth,”131 but they also long for “a kind of unity and whole-
ness of the self, a reclaiming of the place of feeling, against the one-sided
130 FABC VIII, I, 5, in FAPA IV, 8-9.
131 Taylor, 506.
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pre-eminence of reason, and a reclaiming of the body and its pleasures
from the inferior and often guilt-ridden place it has been allowed in the
disciplined, instrumental identity.” 132
He further clarifies that “this kind of search is often called by its prac-
titioners ‘spirituality’, and is opposed to ‘religion’. This contrast reflects
the rejection of ‘institutional religion’, that is, the authority claims made
by churches which see it as their mandate to pre-empt the search, or to
maintain it within certain definite limits, and above all to dictate a certain
code or behaviour.”133 They prefer “a kind of autonomous exploration,
which is opposed to a simple surrender to authority; and people who en-
gage in this kind of spiritual path are indeed, put off by the moralism and
code-fetishism which they find in the churches.”134 Although this ‘spiritu-
ality’ is often indiscriminately lumped together under the label of “New
Age,” they are in reality “mere extensions of the human potential move-
ment, hence totally focussed on the immanent, and/or being a variety of
invitations to self-absorption, without any concern for anything beyond
the agent, whether the surrounding society, or the transcendent,” 135 hence,
they are reputed for “its subjectivism, its focus on the self and its whole-
ness, its emphasis on feeling.”136
Charles Taylor outlines the characteristics of this new spiritual
panorama, positively, as bringing about the breaking down of barriers and
divisions between different religious groups. Inversely, today there is “a
rise in the number of those who state themselves to be atheists, agnostics,
or to have no religion, in many countries, including Britain, France, the
U.S., and Australia. But beyond this, the gamut of intermediate positions
greatly widens: many people drop out of active practice while still de-
claring themselves as belonging to some confession, or believing in God.
On another dimension, the gamut of beliefs in something beyond widens,
132 Ibid., 508.
133 Ibid.
134 Ibid., 509.
135 Ibid., 508.
136 Ibid.
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fewer declaring belief in a personal God, while more hold to something
like an impersonal force; in other words a wider range of people express
religious beliefs which move outside Christian orthodoxy.” 137
Thus, people today, says Taylor, declare “some faith in God, and
identifying with a Church, without actually attending its services.”138
They take “a distance from their ancestral churches without altogether
breaking off. They retain some of the beliefs of Christianity, for instance,
and/or they retain some nominal tie with the church, still identify in some
way with it: they will reply, say, to a poll by saying that they are An-
glican, or Catholic.”139 Hence, more and more people “consider them-
selves Catholic while not accepting many crucial dogmas, or they com-
bine Christianity with Buddhism, or they pray while not being certain
they believe.” 140
Sociologists try to come to grips with this new phenomenon by in-
venting new terms like “believing without belonging”, or “diffusive
Christianity.”141 Quoting John Wolfe, Taylor describes “diffusive Christi-
anity” as
“a vague non-doctrinal kind of belief: God exists; Christ was a good
man and an example to be followed; people should lead decent lives
on charitable terms with their neighbours, and those who do so will
go to Heaven when they die. Those who suffer in this world will re-
ceive compensation in the next. The churches were regarded with ap-
athy rather than hostility: their social activities made some contribu-
tion to the community. Sunday School was felt to provide a necessary
part of the upbringing of children, and the rites of passage required
formal religious sanction. Association was maintained by attendance
at certain annual and seasonal festivals, but weekly participation in
worship was felt to be unnecessary and excessive. Women and chil-
dren were more likely than men to be regularly involved, but this did
137 Ibid., 513.
138 Ibid., 514.
139 Ibid., 518.
140 Ibid., 513.
141 Ibid., 518.
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not imply that adult males were hostile; merely-it can be surmised-
that they tended to see themselves as the main breadwinners and felt
that women should therefore represent the family’s interests in the re-
ligious arena. The emphasis was on the practical and the communal
rather than on the theological and the individual.”142
But in this context the desire to a deeper practice of religion for one’s
spiritual life remains. This need, claims Taylor, is answered through in-
volvement through some form of meditation, charitable work like the vol-
unteer movement, a pilgrimage or some other form of prayer or religious
celebration. In their search for meaning in to a secular society “the tradi-
tional figure of the pilgrim can be given a new sense today, as young
people travel in search of faith or meaning in their lives. The pilgrimage
is also a quest.”143 Thus, it is no surprise that “people are drawn to a pil-
grimage, or a World Youth Day, or a meditation group, or a prayer
circle.144 Young people feel the need to give “the continuing importance of
the festive. People still seek those moments of fusion, which wrench us
out of the everyday, and put us in contact with something beyond our-
selves.” We see this in pilgrimages, mass assemblies like World Youth
Days, in one-off gatherings of people moved by some highly resonating
event.”145
Although Taizé is not totally festive it draws young, claims Taylor,
people because there they feel welcomed as searchers and feel free to ex-
plore Christianity without any obligation to believe nor to an expected
outcome. In Taizé “there certainly is the departure from the everyday, and
the contact with something greater, a sense of universal brotherhood,
even if not always its source in the fatherhood of God; but the sense of
fusion is not always prominent. It is not, however, totally absent; a central
part of the Taizé experience is singing together, chants especially de-
signed by the community, each in his/her own language, a model and
142 Ibid., 519. Taylor quotes John Wolfe, God and Greater Britain (London: Routeledge,
1994) 92-93.
143 Ibid., 517.
144 Ibid., 516.
145 Ibid., 516-517.
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foretaste of the reconciliation sought between peoples and cultures. It is
not surprising that Taizé should provide the template from which World
Youth Days were developed; a form of Christian pilgrimage/assembly for
the Age of Authenticity.”146
This phenomenon, claims Taylor, also explains “the growth of non-
Christian religions, particularly those originating in the Orient, and the
proliferation of New Age modes of practice, of views which bridge the
humanist/spiritual boundary, of practices which link spirituality and
therapy.” 147
In the light of the above analysis, Taylor underlines that in our secular
age, although we experience falling off or alienation from the Church or
institution, those who are committed to secularism are, in reality a rela-
tively small minority. In fact, “in terms of belief, nominalism rather than
secularism is the residual category”!148
146 Ibid., 517.
147 Ibid., 513.
148 Ibid., 520.
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List of Participants
FMA
1. Sr Alaíde DERETTI. (General Councillor)
2. Sr. Maria KO (RCG-Missions Sector)
3. Sr. Mercedes Alvarez (RCG-Missions Sector)
4. Sr. Alma CASTAGNA (ITM)
5. Sr. Raphiphan CHAROENRAT (THA)
6. Sr. Florita DIMAYUGA (FIL)
7. Sr. Teresa FURUKAWA CHIEKO (GIA)
8. Sr. Apolonia GOLDA (ITM)
9. Sr. Anna GRASSI (THA)
10. Sr. Giustina KWAK CHONG NAM (KOR)
11. Sr. Giovanna MIN CHONG IM (KOR)
12. Sr. Veronica NWE NI MOE (CMY)
13. Sr. Teresa PAKSUWAN (THA)
14. Sr. Anna PHAM THI PHUC (VNT)
15. Sr. Evangeline RAGO (GIA)
16. Sr. Helen SEBASTIAN (FIL)
17. Sr. Teresa TRAN THI KIM UYEN (VNT)
18. Sr. Maria YAWASANG LAKANA (CMY)
19. Sr. Michela YU DUCKI (KOR)
SDB
20. Fr. Václav KLEMENT (General Councillor)
21. Fr. Alfred Maravilla (RMG-Missions Department)
21. Fr. Aaron ALCOSEBA (THA)
22. Br. Carlo BACALLA (FIS)
23. Fr. Vicente CERVANIA (FIN)
24. Br. Samuel CHITTI UPPAKARN (THA)
25. Fr. Raphael LEE HAE DONG (KOR)
26. Fr. Mario DO ROSARIO (ITM-Timor Oeste)
27. Fr. Lanfranco FEDRIGOTTI (CIN)
28. Fr. Isidoro HONG BOO HEE (KOR)
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29. Fr. Yohanes LABA (ITM-Indonesia)
30. Fr. Thomas KIM LONG (VIE)
31. Fr. Achille LORO PIANA (GIA)
32. Fr. Leo OCHOA (THA- Cambodia)
33. Fr. Fidel ORENDAIN (FIS)
34. Fr. Joseph PHUOC (VIE)
35. Fr. Daniel TORIGOE (GIA)
36. Fr. Niphon SARACHIT (THA)
37. Fr. Mariano SOE NAING (MYM)
38. Fr. Patrick VILLASANTA (FIN)
39. Fr. Savio YEUNG (CIN)
SALESIANFAMILY
40.Sr. Arnold KIM (Sung Shin) CSJ
41. Sr. Marina MALIWAN (SIHM)
42. Sr. Maria Auxilia MATSUMOTO (CSJ)
43. Sr. Theresa SUPHAWADEE KAENGKIT (SIHM)
44. Sr. Monica URAI SUKSA-ARD (DQM)
45. Mr. Francis WICHAI (ACS)
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PublicationsoftheSDBMissionsDepartment
(by title and year of publication)
1. Il Missionario (1980)
2. Salesian Africa (1986)
3. Pastoral Amazonica. Semana de Estudos Missionarios - Camp Grande (1986)
4. Evangelization in India. Study sessions for the Salesian Family on Evangelization in
Tribal Areas of India - Shillong (1987)
5. Africa Salesiana. Visita d’Insieme - Lusaka (1988)
6. Spiritualità Missionaria Salesiana I. La Concezione Missionaria di Don Bosco
(1988)
7. Spiritualità Missionaria Salesiana II. L’Educazione Cristiana e Missionaria di Don
Bosco (1988)
8. Salesian Missionary Spirituality III. Prayer and the Salesian Missionary (1988)
9. Espiritualidad Misionera Salesiana IV. The Ideal of Mission (1988)
10. Spiritualité Missionnaire Salésienne V. The Missionary Project of the Salesians of
Don Bosco (1988)
11. Pastorale Salesiana in Contesto Islamico (1989)
12. Animazione Missionaria Salesiana II. Secondo Incontro di Studi per DIAM - Madrid
(1989)
13. Pastoral Mapuche. Encuentro DIAM Salesiano - Junin de los Andes (1989)
14. The Far East. Cultures, Religions, and Evangelization- Hua Hin (1989)
15. Lettura Missionaria di “Educate i Giovani alla Fede” CG XXIII. Incontro di Procu-
ratori e DIAM dell’ Europa - Roma (1991)
16. Animación Misionera Salesiana. Primer Encuentro de DIAM de America Latina -
Lima (1991)
17. Missionary Animation. First Meeting of the PDMA for Asia and Australia - Banga-
lore (1992)
18. Spiritualité Missionnaire Salésienne, Les Jeunes Africains en Quête de Leur Identité.
Séminaire d’Animation - Yaounde (1992)
19. Evangelización y Cultura en el Contexto de Pastoral Amazonica. Seminario de Ani-
mación - Cumbayá (1993)
20. Evangelización y Cultura en el Contexto de Pastoral Andina. Seminario de Anima-
ción - Cumbayá (1993)
21. Evangelización y Cultura en el Contexto de Pastoral Mapuche. Seminario de Ani-
mación - Ruca Choroi (1993)
22. Evangelization and Interreligious Dialogue. Missionary Animation Seminar - Bat-
ulao (1994)
23. Evangelization and Interreligious Dialogue. Missionary Animation Seminar - Hyder-
abad (1994)
24. Evangelización y Cultura en el Contexto de Pastoral. Seminario de Animación -
Mexico (1994)
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25. The Volunteer Movement and Salesian Mission (1995)
26. Educare alla Dimensione Missionaria (1995)
27. Presenze dei Salesiani in Africa (directory published annually from 1986 to1996)
28. Church - Communion and Mutual Missionary Relationship. Missionary Animation
Seminar - Addis Ababa (1997)
29. Incontro Europeo DIAM - Roma (1997)
30. National Missionary Animation Meeting for PDMA - Mumbai (1997)
31. Manual for the Province Delegate for Missionary Animation (1998)
32. Uniqueness of Salvation in Jesus Christ and Need of Primary Evangelization. Anima-
tion and Missionary Formation Seminar SDB-FMA East Asia Oceania - Hua Hin
(1998)
33. Missionary Praxis and Primary Evangelization. Animation and Missionary Forma-
tion Seminar SDB-FMA - Calcutta (1999)
34. Seminário de Pastoral em Contexto Afro-Americano. Seminario de Animação e For-
mação Missionária-Belo Horizonte (1999)
35. G. Ballin, I Fioretti d’un Missionario. Paraguay Cuore d’America (1999)
36. Le Projet-Afrique face au Defi de la Première Evangelisation et de la Phase de Con-
solidation. Seminaire d’Animation et de Formation Missionnaire-Yaounde-Mbeal-
mayo (1999)
37. La Primera Evangelización en Diálogo Intercultural. Experiencias y Formación de
Catecquistas. Seminario de Animación y Formación Misionera en el Contexto Pa-
storal Andino y Mesoamericana - Cumbayá (2000)
38. Seminário Sobre a Práxis Missionaria na Região Amazônica. Seminario de Ani-
mação e Formação Missionária - Manaus (2000)
39. Missionari nel Paese del Sol Levante Discepoli di Don Cimatti. Figure che Parlano
ancora (2000)
40. P. Baldisserotto, Rio de Agua Viva. Cartas de Pe. Antonio Scolaro Para a Missão e
Testemunho (2000)
41. Sprazzi di Vita. Figure che Parlano Ancora (2000)
42. Project Africa Between the Challenges of First Evangelization and the Phase of Con-
solidation. Animation and Missionary Formation Seminar SDB-FMA – Nairobi
(2001)
43. Seminario di Animazione e Formazione Missionaria. SDB-FMA in Contesto Islamico
- Roma (2001)
44. Presenza Salesiana SDB-FMA in Contesto Ortodosso. Seminario di Animazione e
Formazione Missionaria - Roma (2002)
45. Salesian Family Missionary Seminar. Mission Animation Notes 1 - Port Moresby
(2005)
46. East Asia and the Challenges of Mission Ad Gentes. Salesian Family Missionary
Seminar. Mission Animation Notes 2 - Hua Hin (2005)
47. Planning and Development Office. Proceedings of the Seminar - Rome (2005)
48. Les Defis de la Mission Ad Gentes en Afrique. Seminaire de Missiologie de la Fa-
mille Salesienne. Animation Notes 3 - Kinshasa (2006)
49. Mission Ad Gentes Today in Africa. Challenges to Mission Ad Gentes in the English
Speaking Provinces of Africa in the Light of the Apostolic Exhortation Ecclesia in
Africa. Mission Animation Notes 4 - Nairobi (2006)
50. Pueblos Indigínas y Evangelización. V Encuentro de Misioneras y Misioneros Sale-
sianos en Contextos Pluriculturales – Cumbayá (2006)
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51. Project Africa [1980-2005] (2006)
52. Impegno Salesiano nel Mondo Islamico. Dossier (2008)
53. Voluntary Service in the Salesian Mission (2008)
54. Mantén Viva tu Llamada Misionera. II Seminario Americano de Animación Misio-
nera SDB-FMA - Cumbayá (2012)
55. Planning and Development Office at the Service of the Salesian Charism in the
Province - Hyderabad (2012)
56. Provincial Mission Office at the Service of the Salesian Charism - Bonn (2012).
57. Study Days on the Salesian Mission and Frontier Situations and Initial Proclamation
in Europe Today - Prague (2013)
58. Study Days on the Salesian Presence Among Muslims (2013)
59. Study days on the Salesian Mission and the Initial Proclamation of Christ in Oceania
in the Context of Traditional Religions and Cultures and Cultures in the Process of
Secularisation – Port Moresby (2013)
60. Study Days on the Salesian Mission and the Initial Proclamation of Christ in the
Three-fold Context of East Asia – Sampran (2013).
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