The Church of Asia and the Vatican

7/29/2019 The Church of Asia and the Vatican

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THE CHURCH OFASIA AND THE

HOLY SEE: Its

Lights andShadows


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THE CHURCH OF ASIA AND THE HOLY SEE:

Its Lights and Shadows

INTRODUCTION

Last January 8, 2007, Pope Benedict, as he exchanged New Year's greetings with

the ambassadors from the 175 countries that have full diplomatic relations with the

Holy See, the pope drew particular attention to problems of the political situation

prevailing in several hot spots in Asia, such as Afghanistan, East Timor, the Korean

Peninsula, Sri Lanka, China, etc. in a wide-ranging talk that touched on several key

political, social and developmental challenges facing people across the globe (cf.

Benedict XVI, 2007 ).1 The present pope is a bit assertive in renewing and strengthening

diplomatic ties with Asia as evident in his act of creating commissions and bilateral talks

with some Asian countries who had a long journey towards reaching a desired

diplomatic relation especially with the People of God. This impetus renews hope amidst

impending threats to the fulfillment of the Churchs mission of proclaiming the Kingdom

of God here on earth.

This paper will try to exhaust in a very concise manner the state of the Vaticans

diplomatic relation to the Church of Asia, its lights and shadows that remain as a

challenge to the whole Christendom. This work will limit itself to the Churches of South

and East Asia, particularly in the Churches of India, China and the Philippines which can

be considered as the foundations of the Roman Catholic Church in Asia.

I. THE BEGINNING OF ASIAS CATHOLIC FAITH: Brief Historical Review

John Paul II, in his letter Ecclesia in Asia affirmed that,

The history of the Church in Asia is as old as the Church herself, for it was in Asia that Jesus

breathed the Holy Spirit upon his disciples and sent them to the ends of the earth to proclaim the

Good News and gather communities of believers.As the Father has sent me, even so I send you"

ENDNOTES

1Cf. BENEDICT XVI,Address of His Holiness to the Diplomatic Corps Accredited To The Holy See For

The Traditional Exchange of New Year Greetings, 8 January 2007, inhttp://www.vatican.va/holy_father/benedict_xvi /speeches/2007/january/documents/hf_ben-

xvi_spe_20070108_diplomatic-corps_en.html.
http://www.vatican.va/holy_father/benedict_xvi%20/speeches/2007/january/documents/hf_ben-xvi_spe_20070108_diplomatic-corps_en.htmlhttp://www.vatican.va/holy_father/benedict_xvi%20/speeches/2007/january/documents/hf_ben-xvi_spe_20070108_diplomatic-corps_en.htmlhttp://www.vatican.va/holy_father/benedict_xvi%20/speeches/2007/january/documents/hf_ben-xvi_spe_20070108_diplomatic-corps_en.htmlhttp://www.vatican.va/holy_father/benedict_xvi%20/speeches/2007/january/documents/hf_ben-xvi_spe_20070108_diplomatic-corps_en.htmlhttp://www.vatican.va/holy_father/benedict_xvi%20/speeches/2007/january/documents/hf_ben-xvi_spe_20070108_diplomatic-corps_en.html


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(Jn 20:21; see also Mt 28:18-20; Mk 16:15-18; Lk 24:47; Acts 1:8). Following the Lord's command,

the Apostles preached the word and founded Churches. (EA, 9).2

In fact, according to the tradition, after establishing the Church of Chaldea

(Babylonia), the apostles Bartholomew and Thomas heeded for India and preached the

Good News and build Christian communities around the year 50 AD. (cf. Synod of

Bishops, 8-9).3

From the influence of the Syrian community down to the early European

missions (Franciscans, Jesuits, Dominicans, Augustinians, etc.) in the 16th

18th

century,

the Church of Asia become fully alive in nurturing the Good News preached to her,

rooted and expressed in her unique and diverse culture. Nobody can forget the hard

work and commitment of the early great missionaries such as Matteo Ricci, St. Francis

Xavier, Alexander Rhodes and others.

Despite the diversity of cultures and religious traditions, the gospel is able to take

root and establish itself in Asia due to Asians shared consciousness of its rich and

varied cultures, common elements of their religious and cultural heritage, a shared

experience of colonialism and the heritage of religious wisdom of the great religious

founders.4

However, nobody could deny the fact of Asias fragile socio-economic

political situation and the great challenge of religious freedom that oftentimes under

siege. The effect of capitalist globalization and the structural adjustments imposed to

the Asian economy brings havoc to the majority of its populace that live below the

poverty threshold. The theocratic forms of government and the political state control of

religion undermining religious freedom result to massive persecution of Christian

minority. In fact, out of 52 Asian countries 32 of them limit in one way or another the

proliferation of Christian mission through state laws, banning of religious assembly and

even at times deliberate violent physical attacks and destructions.5

Nonetheless, these

events are taken by Asians as opportunities for growth. This is evident in the real

2JOHN PAUL II, Post-Synodal Apostolic Exhortation Ecclesia in Asia, 6 November 1999, Libreria

Editrice Vaticana, Vatican City, 1999, No. 9.

3Cf. SYNOD OF BISHOPS, Special Assembly For Asia, Jesus Christ The Saviour and His Mission of Love

and Service In Asia: "...That They May Have Life, And Have It Abundantly" (Jn 10:10). Lineamenta 1996,

nn. 8-9, in http://212.77.1.246/roman_curia/synod/documents/rc_synod_doc_01081996_asia-

lineam_en.html, nn. 8-9.

4Ibidem, n. 4.

5Cf. The Church in Asia Amidst This World's Persecutions and God's Consolations, in Asia News.it,

12 July 2007, inhttp://www.asianews.it/index.php?l=en&art=10994&size=.
http://212.77.1.246/roman_curia/synod/documents/rc_synod_doc_01081996_asia-lineam_en.htmlhttp://212.77.1.246/roman_curia/synod/documents/rc_synod_doc_01081996_asia-lineam_en.htmlhttp://212.77.1.246/roman_curia/synod/documents/rc_synod_doc_01081996_asia-lineam_en.htmlhttp://www.asianews.it/index.php?l=en&art=10994&size=http://www.asianews.it/index.php?l=en&art=10994&size=http://www.asianews.it/index.php?l=en&art=10994&size=http://www.asianews.it/index.php?l=en&art=10994&size=http://212.77.1.246/roman_curia/synod/documents/rc_synod_doc_01081996_asia-lineam_en.htmlhttp://212.77.1.246/roman_curia/synod/documents/rc_synod_doc_01081996_asia-lineam_en.html


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testimonies of life and martyrdom, the increasing number of Catholics, the increasing

vocations to the priesthood and to consecrated life, and the sending of Asian

missionaries to other countries, are the lights behind the shadows that overwhelm the

present situation of the Asian Church. As Pope John Paul II has this to say, The nation

of Asia must assume the role that is theirs by reason of their centuries-old-cultures, their

religious experience, their dynamism and enduring industriousness.6

II. CHURCHS DIPLOMACY IN ASIA: Major Issues and Interventions

A. The Church of India

1. Division of Christians

According to the early Christian tradition, the apostle Thomas came to India in 52

AD and was martyred in a place called Mylapore. This marked the beginning of

Christianity in Asia by the Oriental church. In the 9th

century, the patriarch of the

Nestorians in Persia sent bishops to India. Four centuries later, the Western

missionaries (Latin Church) landed in India such as the Franciscans, Dominicans, etc. In

the 14th

century, diplomatic relation with the Vatican began to be established by Pope

John XXII and appointed his papal legate. In 1662, Pope Gregory XV founded the

Congregation of Propaganda Fide and this occasioned the creation of apostolic

vicariates in Mumbai and Verapoly. In 1886, Pope Leo XIII erected the Latin hierarchy of

India.

When the Portuguese arrived in India in the 16th

century, the Thomasians or the

Syro-Malabar Christians of India were placed under the care of the Latin Church under

the jurisdiction of the Padroado. However, the Latin missionaries did not understand

the value of the Oriental rite and patrimony and suspecting them of heresy. Here begun

the process of Latinization in the field of liturgy, ecclesiastical discipline and the

hierarchical structure of the Church. In 1653, after the famous Coonan Cross

Declaration of Mathancherry, the St. Thomas Christians disobeyed the ruling Latin

6

JOHN PAUL II, Address to the Diplomatic Corps, 24 February 1981, n. 5., inhttp://www.vatican.va/holy_father/john_paul_ii /speeches/1981/february/documents/hf_jp-ii_spe

_19810224_giappone-tokyo-cd_en.html.
http://www.vatican.va/holy_father/john_paul_ii%20/speeches/1981/february/documents/hf_jp-ii_spe%20_19810224_giappone-tokyo-cd_en.htmlhttp://www.vatican.va/holy_father/john_paul_ii%20/speeches/1981/february/documents/hf_jp-ii_spe%20_19810224_giappone-tokyo-cd_en.htmlhttp://www.vatican.va/holy_father/john_paul_ii%20/speeches/1981/february/documents/hf_jp-ii_spe%20_19810224_giappone-tokyo-cd_en.htmlhttp://www.vatican.va/holy_father/john_paul_ii%20/speeches/1981/february/documents/hf_jp-ii_spe%20_19810224_giappone-tokyo-cd_en.htmlhttp://www.vatican.va/holy_father/john_paul_ii%20/speeches/1981/february/documents/hf_jp-ii_spe%20_19810224_giappone-tokyo-cd_en.html


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bishop and started the division among Christians. Some of them formed themselves

into an independent ecclesial community and gradually got into an ecclesial relation

with the ancient Christian church of Antioch, which is known as the Malankara Church.

In 1926, after more than 300 years of restoring communion with the Holy See, Pope

Pius XI succeeded under the condition that they (Syro-Malankara) retained the ancient

and venerable traditions of the Malankara Church.7

Thus, in India, there exists three

different Christian rites, namely, the Latin, the Syro-Malabaric, and the Syro-Malankara

rites, but all of them are in communion with the Holy See. Pope John Paul II by his letter

to the bishops of India, dated May 28, 1987 determined that the bishops of each of the

three Rites have the right to establish their own Episcopal bodies according to their own

ecclesiastical legislation.8

2. Persecution of Christians

Today, there is a growing persecutions of Christians in India by the Hinduist

fundamentalist groups. Some of these incidents are the following:

a) The epicenter of the violence is Orissa, a state facing the Bay of Bengal,south of Calcutta. Here, since Christmas until now, there have been 6

deaths, 5,000 left homeless, and 70 churches, 600 homes, 6 convents, and 3

seminaries destroyed.

b) In Maharashtra, the state whose capital is Mumbai, in the month of March,two Carmelite sisters who for 13 years had carried out their ministry among

the outcaste tribes were attacked by Hindu extremists.

c) In Madhya Pradesh, at Easter, the government had to deploy the military indefense of churches: the measure was taken after more than 100 acts of

aggression since December of 2003, when the BJP, the Hindu nationalist

party, won control of the local government.

d) The parliament of another Indian state, Rajasthan, approved an anti-conversion law that inflicts a penalty of five years in prison and a fine of

50,000 rupees (about 1,250 dollars) on those who carry out conversions "by

force, coercion, or fraud." With Rajasthan, there are now six Indian states

7 Cf. http://www.apostolicnunciatureindia.com/history.htm.

8Cf. Kerala Catholic Bishops Council, inhttp://www.kcbcsite.com/kcbc_latin.htm.
http://www.kcbcsite.com/kcbc_latin.htmhttp://www.kcbcsite.com/kcbc_latin.htmhttp://www.kcbcsite.com/kcbc_latin.htmhttp://www.kcbcsite.com/kcbc_latin.htm


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where this kind of norm is in force, which is in fact aimed against the

Christian missionaries.9

According to Dr. John Dayal in his statement before the UN Special Rapporteur on

Freedom of Religion or Belief in March 2008, the violence in India is motivated by a long

political struggle, which is perpetrated by the Bharatiya Janata Party (BJP). Muslims and

Christians are the main targets of a very focused, deeply organized, and well-funded

hate campaign throughout India which has continued for many years. It has received

much support whenever the BJP has been in power at the Centre or in the States. Islam

and Christianity are branded as alien religions, and Hindus and Buddhists are constantly

exhorted to give a united `Asian challenge to these faiths.10

This is the group of Hindu

fundamentalist who had been ruling for India from 1998-2004. It was during their stint

in power that the anti-Christian laws had been legislated.

3. The Truth of Religious Freedom: The Churchs Response

a) Respecting and promoting the right to religious freedom means keeping inmind that such freedom belongs to people and religious communities and

cannot be coerced, limited or trampled upon on the basis of geography or

cultures and traditions. Furthermore, individuals must be able not only to

practice their faith but also to change or uphold it without fear of coercion,intimidation or violence;

b) Countering proselytism, even when not clearly pursued, is often invoked as amotive and reason for those criminal acts. Rather, they originate from the

ideology of fundamentalism which is concerned with and hostile to any

other social force working at empowering the poor by promoting and

defending their dignity and freedom;

c) The concept of defamation of religions arises from the belief that certainreligious ideas and figures deserve protection by the State in order to ensure

that the sensibilities of religious adherents are not offended However, in

the current international context the notion of defamation of religions risks

removing the focus from a basic right of individuals and groups to the

protection of institutions, symbols and ideas. Furthermore, it can lend itself

9MAGISTER S., Growing Persecution of Christians in India , in Catholic Online International News,

May 19, 2008,http://www.catholic.org/international/international_story.php?id=27994.

10DAYAL J.,A Christian Perspective of Freedom of Faith Issues in India, Statement before the UN

Special Rapporteur on Freedom of Religion or Belief, New Delhi, 5 March 2008, inhttp://indianchristians.in/news/ images/stories/christian/UN_SR_memo_ by_John_Dayal_

March_5_2008.pdf.
http://www.catholic.org/international/international_story.php?id=27994http://www.catholic.org/international/international_story.php?id=27994http://www.catholic.org/international/international_story.php?id=27994http://indianchristians.in/news/%20images/stories/christian/UN_SR_memo_%20by_John_Dayal_%20March_5_2008.pdfhttp://indianchristians.in/news/%20images/stories/christian/UN_SR_memo_%20by_John_Dayal_%20March_5_2008.pdfhttp://indianchristians.in/news/%20images/stories/christian/UN_SR_memo_%20by_John_Dayal_%20March_5_2008.pdfhttp://indianchristians.in/news/%20images/stories/christian/UN_SR_memo_%20by_John_Dayal_%20March_5_2008.pdfhttp://indianchristians.in/news/%20images/stories/christian/UN_SR_memo_%20by_John_Dayal_%20March_5_2008.pdfhttp://www.catholic.org/international/international_story.php?id=27994


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locally to support laws which penalize religious minorities and stifle

legitimate dialogue among persons of different faiths and cultures.11

B. The Church in China

1. Overview of Vaticans Diplomatic Relation to China

As early as 5th

-6th

centuries, Christianity has reached China through the Syrian

monks who crossed Central Asia and brought the name of Jesus to the Chinese and

described this new faith as the religion of light.12

In the later part of the 16th

century,

Matteo Ricci arrived in China on 10th

of September 1583 together with the other Jesuits

who made inroads in establishing Catholic mission stations. They espoused the Chinese

culture and began to introduce Christianity. This seed of faith began to sprout and

spread out even beyond the physical confines of China. It took root and the Christian

communities were very much vibrant and dynamic. But in the early 19th

century, the

climate of faith has changed and persecution began. The Roman Catholic Church was

declared by the emperor as an outlaw. Then France came into the rescue, and declared

their right to defend the church. This right was entered into a concordat signed by

France and China, and the Vatican has acceded to it. Obviously, France acted in behalfof their interest in China. However, this had put limit to the Churchs freedom of action

and had brought negative repercussions to the Chinese Catholics. This is one of the

great errors of the past of the Church that John Paul II had asked for an apology to the

Chinese people on the occasion of the 4th

centennial of Matteo Riccis arrival in China.13

In 1885, Pope Leo XIII sent a special envoy without a special diplomatic character nor a

11MONS. CELESTINO MIGLIORE C., Holy See on Religious Freedom "Protect Believers From Hate

Speech", inhttp://www.zenit.org/article-24099?l=english. (A statement delivered during the 63rd session

of the United Nations General Assembly Before the Third Committee, on item 64 (b):Promotion and

protection of human rights: religious freedom.)

12Cf.A Collection of Documents on the History of the 60 Years of Sino-Vatican Diplomatic Relations,

Fu-jen Catholic University, Taipei 2002, p. 216.

13Cf. JOHN PAUL II, Message on the 4

thCentenary of the Arrival in Beijing of the Great Missionary

and Scientist Matteo Ricci, 24 October 2001, inhttp://www.vatican.va/holy_father/john_paul_ii/speeches/2001/october/documents/hf_jp-

ii_spe_20011024_matteo-ricci_en.html.
http://www.zenit.org/article-24099?l=englishhttp://www.zenit.org/article-24099?l=englishhttp://www.zenit.org/article-24099?l=englishhttp://www.vatican.va/holy_father/john_paul_ii/speeches/http://www.vatican.va/holy_father/john_paul_ii/speeches/http://www.vatican.va/holy_father/john_paul_ii/speeches/http://www.zenit.org/article-24099?l=english


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permanent mission to Peking in order to meddle the endangered religio-diplomatic

ties.14

In 1901, spirit of nationalism began to rise and resulted to the famous Boxer

Rebellion that expressed their hatred against all foreigners who were considered

exploiters.15

This changed again the tide of Catholic missions. In 1917, Pope Benedict XV

had designated an Apostolic Nuncio a Peking in the person of Mons. Petrelli who was

then based in the Philippines, and the Chinese minister in Vatican Mr. Tai-Tcheng-Ling.16

In 1946, Pius XII instituted the Episcopal Hierarchy in China with 20 ecclesiastical

provinces, and its corresponding elevation to the dignity of dioceses and vicariates. He

also created an Apostolic Internunciature but without strict mandate of its diplomatic

rights since the Vatican had not recognized yet the Peoples Republic of China.17

Then

the diplomatic relations between China and the Vatican began in full and stable form.

When the Communist Party took over the government in 1949, the diplomatic ties

with China began a new phase of desolation. The government instituted the Council of

Religious Affairs that hold control of any religious activity. Many missionaries, priests,

sisters and lay were imprisoned, exiled and murdered in 1954. In 1957, the National

Patriotic Association was established. A year after, Pius XII responded to the situation

with an encyclical Ad Apostolorum Principis which condemned the creation of the

association in the guise of patriotism. He said: For under an appearance of patriotism,

which in reality is just a fraud, this association aims primarily at making Catholics

gradually embrace the tenets of atheistic materialism, by which God Himself is denied

and religious principles are rejected.(AAP, 11)18

From that time on up to the present,

the Roman Catholic Church ties with China ceased.

2. Problems and Challenges of the Church Diplomacy

14Cf. AMBROSSI A., I Rapporti Diplomatici tra la Santa Sede e la Cina dal 1850-1951 , Studio Storico

Documentario, PUL, Roma 2001, p. 5.

15Cf. Ibidem., pp. 16-27.

16Cf. Ibidem, p. 24.

17Cf. Ibidem., pp. 2-5.

18

PIUS XII, An EncyclicalAd Apostolorum Prinicipis, On Communism and the Church in China, June29, 1958, n. 11, inhttp://www.vatican.va/holy_father/pius_xii/encyclicals/documents/hf_p-

xii_enc_29061958_ad-apostolorum-principis_en.html.
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2.1. The Present Condition

There is an estimated of 12 million Catholics in China divided between two Catholic

hierarchies, namely, the Chinese Catholic Patriotic Association (CPA) which is

government sanctioned and the Underground Church, loyal to the Holy See. Though the

state-sanctioned church respects the Pope as a spiritual leader, it does not recognize his

authority over national boundaries. The CPA is not a church in itself but a political

organism or agency setup by the state to monitor and direct the activities of the open

church. Thus, in reality there is only one Catholic Church in China but split into two

communities: one is open community which means officially approved by the state and

the one that is underground which means unregistered and not sanctioned by the

government.19

In relation to this, another crucial issue that Vatican is dealing with is the

ordination of bishops without papal consent. The bishop of the state sanctioned church

is elected by the priests and the followers according to the democratic election rules

after a strict appraisal in spite of the agreement made after 2000, under which

candidates would be approved by both parties: Vatican and the CPA.

2.2. Lights

Vaticans attitude towards China is seemingly pragmatic and seriously considering a

resumption of its diplomatic relations.20

There are already hints and lights to the

restoration of its ties. For instance, the new China Constitution of 1982 talked about of

religious liberty though it still emphasized the rule of the Party to control.21

In 1999,

Card. Sodano said that: the Apostolic Nuncio who currently resides in Taiwan is in fact

the Vaticans envoy to China.22

When Pope Benedict assumed his pontificate he said in

his inaugural speech: he had turned his thoughts toward those nations with which the

Holy See still does not have diplomatic relations.23

In June 6, 2005, the government

19Cf. MAHEU B. A., The Catholic Church in China in America, New York, 2005, vol. 193, n. 14, pp.

6-8.

20Cf. ZIZOLA G., The Vaticans New Weapons, in Le Monde Diplomatique, January, 1998, in

http://mondediplomatique.com.

21Cf. MALOVIC D., Senza Diplomazia. Il Card. Zen, vescovo di Hongkong e la Cina Comunista , Edizioni

San Paolo, Milano 2008, p. 20.

22The Catholic World Report, August-September 2005, p. 24.

23GUIMARAES A.S., Birds Eye view of the News, 22 October 2005, in

http://www.traditioninaction.org/bev/071bev10-21-2005.htm.
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appointed bishop Joseph Xin Wenzhi was consecrated with the approval of the Holy

See.24

And the most important of all is the letter of Pope Benedict to the faithful of

China on May 27, 2007.

2.3 Pope Benedicts Letter to the Catholic Faithful of China

The intention of this letter is to offer foundational principles of the life of the

Church in China and the pastoral concerns.

2.3.1. Foundational Principles

a) the proclamation of Christ crucified and risen will be possible to the extentthat, with fidelity to the Gospel, in communion with the Successor of the

Apostle Peter and with the universal Church, you are able to put into

practice the signs of love and unity (n. 3);

b) The Church is wholly of the Spirit but has a structure, the apostolicsuccession, which is responsible for guaranteeing that the Church endures in

the truth given by Christ, from whom the capacity to love also comes ... The

Apostles and their successors are therefore the custodians and authoritative

witnesses of the deposit of truth consigned to the Church, and are likewise

the ministers of charity. These are two aspects that go together ... (n. 7);

c) "The principles of independence and autonomy, self-management anddemocratic administration of the Church" [36] is incompatible with Catholicdoctrine, which from the time of the ancient Creeds professes the Church to

be "one, holy, catholic and apostolic". (n. 7);

d) The Pope, when he issues the apostolic mandate for the ordination of aBishop, exercises his supreme spiritual authority: this authority and this

intervention remain within the strictly religious sphere. It is not, therefore, a

question of a political authority, unduly asserting itself in the internal affairs

of a State and offending against its sovereignty. (n. 9).25

2.3.2. Pastoral Considerations

a) it is licit to concelebrate with Bishops and with priests who are incommunion with the Pope, even if they are recognized by the civil

authorities and maintain a relationship with entities desired by the State

and extraneous to the structure of the Church, providedas was said earlier

(cf. section 7 above, paragraph 8) that this recognition and this

24Cf. National Catholic Reporter, 15 July 2005.

25

BENEDICT XVI, To the Bishops, Priests, Consecrated Persons, and Lay Faithful of the CatholicChurch of the Peoples Republic of China , May 27, 2007, Libreria Editrice Vaticana, Vatican City 2007, nn.

3,7,9.


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relationship do not entail the denial of unrenounceable principles of the

faith and of ecclesiastical communion (n. 10);

b) Where the Eucharistic celebration and the other sacraments are concerned,must, within the limits of the possible, seek Bishops and priests who are in

communion with the Pope: nevertheless, where this cannot be achieved

without grave inconvenience, they may, for the sake of their spiritual good,

turn also to those who are not in communion with the Pope. (n. 10)26

2.3 Analysis

The main apprehensions of China to the normalization of diplomatic ties with the

Holy See regards papal authority. China wants to central rule of the Party in the

religious affairs of the Church. On the hand, China is also in a dilemma because of the

mounting pressure of the international communities for disregarding religious freedom

which is not only sanctioned by the Church but also affirmed by International laws.

China is amenable to the restoration of the ties provided that the Holy See will drop its

ties with Taiwan and it must not interfere in their internal affairs.27

As to the first

condition, it seems that the Holy See is willing to sever its diplomatic relation with

Taiwan in order to restore normal diplomatic ties with China.

C. The Church in the Philippines

1. Overview

Philippines is unique in Asia being the only Christian nation. It is the third largest

Catholic country in the world next to Mexico and Brazil with a growing Catholic

population of about 69,630,000 out of 85,930,000 (81.03%).

The Catholic religion was introduced in the Philippines as soon as the Spanishlanded in Samar, the eastern part. In March 31, 1521, the first mass celebrated by Fr.

Pedro de Valderama, ever performed in the archipelago was held on the shore of

Limasawa. This momentous event was signified by the planting of a wooden cross on a

hill overlooking the sea. This cross would symbolize the first Christianization attempt of

the islands by the Spanish missionaries. The arrival of the Spanish General Miguel

26Ibidem., n. 10.

27 China Church Leaders Express Hope About Vatican High-level Meeting on China , UCANews,

January 19, 2007.


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Lopez de Legaspi in February, 1565, 44 years after Magellan's discovery of the islands,

marked the beginning of Spanish influx in the new colony, most of them coming from

New Spain or Mexico. This renewed interest in the archipelago was prompted by the

orders of Philip II to the Viceroy of New Spain to Christianize the islands as well as to

use it as a base for the spice trade in the region. From that time on, several religious

missionaries came: Augustinians, Franciscans, Jesuits, Dominicans, etc. After more than

300 years of Spanish occupation and the rule of the Roman Catholic hierarchy through

the Patronato Real, that granted to the king of Spain the right to dominion of both the

civil and ecclesiastical affairs. Spain ceded the Philippines to the United States of

America on December 10, 1898 under the Treaty of Paris. During the early years of the

American rule, the church was literarily in serious conditions. The union of the State and

the Church which was established during the Spanish era was severed, coupled with the

rise of anti-clericalism and Church nationalization movement. The flock of God were left

untended.28

In response to the situation, the Holy See sent an Apostolic Delegate in Manila in

the person of Abp. Placide Chapelle of New Orleans, however, illness overtook him and

later in 1902, a new delegate was sent Abp. Giovanni Battista Guidi bringing with him

the papal constitution of Leo XIII Quae Mari Sinico of September 17, 1902. This

document gave a fresh direction to the politically and ecclesiastically beleaguered

Philippine Church. It gave emphasis on the formation of clergy and the replacement of

the four Spanish bishops by American bishops in the four major ecclesiastical districts.

In 1951, the Philippines was raised to the status of nunciature with Abp. Egidio Vagnozzi

as the first Apostolic Nuncio and in June 4 of the same year, the first Philippine

ambassador to the Holy See was appointed.

29

2. Pertinent Issues and Challenges

2.1 Church involvement in the politics of change and transformation

28These informations are gathered from the different unpublished articles and notes that has been

kept in my personal collections of articles and researches.

29Cf. AGUILOS R.S., Church Realities in the Philippines: 1900-1965, in

http://www.dialnet.unirioja.es/servlet/fichero_articulo?codigo=233617&orden=66451


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During the years of dictatorship from 1970-1986, the Philippine church has been

active in safeguarding the rights of the citizens, the integrity of the nation marred by

senseless killings and corruptions and the impoverished condition of the masses. The

Church has been vocal of her opposition to the dictatorship of Marcos, to the extent

that some of her clergy, religious and lay personnel went underground and joined the

communist party in fighting for democracy. The Holy See responded to the prevailing

problems of the Philippines in the words of the popes John Paul II and Benedict XVII.

a) That each apostolic endeavor should be in harmony with the teaching of theChurch, with the apostolic purposes of your individual Institutes and with the

original charism of your founders. May I also remind you of my words at

Puebla : "You are priests and religious ; you are not social or political leaders

or officials of a temporal power ... Let us not be under the illusion that weare serving the Gospel if we 'dilute' our charism through an exaggerated

interest in the wide field of temporal problems." (Homily, 4)30

b) One can never justify any violation of the fundamental dignity of the humanperson or of the basic rights that safeguard this dignity. Legitimate concern

for the security of a nation, as demanded by the common good, could lead

to the temptation of subjugating to the State the human being and his or

her dignity and rights. Any apparent conflict between the exigencies of

security and of the citizens' basic rights must be resolved according to the

fundamental principleupheld always by the Churchthat socialorganization exists only fr the service of man and for the protection of his

dignity, and that it cannot claim to serve the common good when human

rights are not safeguarded. (Message of JP II, n. 5)31

c) Voi condividete con i cristiani la stessa cittadinanza che avete acquistatavivendo qui e partecipando alla vita della nazione, con tutti gli obblighi e i

doveri che questo comporta..., voi siete coscienti di essere i portatori di

alcune specifiche qualit, fra cui la cultura dellIslam forse la pi evidente.

Questo ci che aggiunge alla vostra condivisa identit nazionale un

elemento originale che merita attenzione e rispetto. Il dialogo, a sua volta, si

costruisce sulla fiducia e la fiducia presuppone non solo la giustizia, ma la

30JOHN PAUL II, Homily of His Holiness John Paul II , Manila 17 February 1981, n.4, in

http://www.vatican.va/holy_father/john_paul_ii/homilies/1981/documents/hf_jp-

ii_hom_19810217_manila-filippine_en.html.

31JOHN PAUL II, Message to the President and to the People of the Philippines , Manila, 17 February

1981, n.5, inhttp://www.vatican.va/holy_father/john_paul_ii/speeches/1981/february/documents/hf_jp-

ii_spe_19810217_manila-presidente_en.html.
http://www.vatican.va/holy_father/john_paul_ii/homilies/1981/documents/hf_jp-ii_hom_19810217_manila-filippine_en.htmlhttp://www.vatican.va/holy_father/john_paul_ii/homilies/1981/documents/hf_jp-ii_hom_19810217_manila-filippine_en.htmlhttp://www.vatican.va/holy_father/john_paul_ii/homilies/1981/documents/hf_jp-ii_hom_19810217_manila-filippine_en.htmlhttp://www.vatican.va/holy_father/john_paul_ii/speeches/1981/february/documents/hf_jp-ii_spe_19810217_http://www.vatican.va/holy_father/john_paul_ii/speeches/1981/february/documents/hf_jp-ii_spe_19810217_http://www.vatican.va/holy_father/john_paul_ii/speeches/1981/february/documents/hf_jp-ii_spe_19810217_http://www.vatican.va/holy_father/john_paul_ii/speeches/1981/february/documents/hf_jp-ii_spe_19810217_http://www.vatican.va/holy_father/john_paul_ii/speeches/1981/february/documents/hf_jp-ii_spe_19810217_http://www.vatican.va/holy_father/john_paul_ii/homilies/1981/documents/hf_jp-ii_hom_19810217_manila-filippine_en.htmlhttp://www.vatican.va/holy_father/john_paul_ii/homilies/1981/documents/hf_jp-ii_hom_19810217_manila-filippine_en.html


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misericordia.Senza dubbio, uguaglianza e libert, che sono il fondamento di

qualsiasi societ, richiedono legge e giustizia. (JP II, n. 3, 4)32

d) the leaders of your nation have passed legislation for comprehensive landreform with the aim of improving the living conditions of the poor. Carefully

planned agrarian reforms can benefit a society by instilling a sense ofcommon responsibility and stimulating individual initiative, making it

possible for a nation both to feed its own and expand its participation in

international markets so as to enhance opportunities for growth in the

process of globalization. (Benedict XVI)33

D. Other Churches

1. KOREA

The history of Christianity in Korea is a unique history since Christianity wasintroduced by the lay faithful in 1784 such as Chong Tu-Won, Yi-Shang-hun and the

Shilhak scholars, who had the desire and passion for new Western thought propagated

by the early missionaries such as Matteo Ricci, in its neighboring countries. In 1831,

Chinese priests and French missionaries went to Korea to help the emerging Catholic

communities. However, this was met with suspicion that it is contrary to the ritual and

ethical principles of Confucius, by most of the intellectuals and government officials of

Korea and thus, persecution of Christians begun until the new Communist regime. In

spite of the situation, the Korean Church keep growing and became more active in

undertaking various social services to the less privileged and even to become an active

democratic force and a champion of the people and of justice.34

At the present Korea (South) enjoys diplomatic ties with the Holy See. Some of the

major issues that the Catholic is concerned are the genetic manipulation, situation of

32 GIOVANNI PAOLO II, Discorso Del Santo Padre Ai Rappresentanti Della Comunit Musulmana ,

Davao City, 20 Febrraio 1981, n. 3. (This is a direct quotation from its original language.)

33BENEDICT XVI,Address of His Holiness Benedict XVI to H.E. Mrs. Cristina Castaer-Ponce Enrile

New Ambassador of the Republic of the Philippines to the Holy See , 27 October 2008, in

http://www.vatican.va/holy_father/benedict_xvi/speeches/2008/october/documents/hf_ben-

xvi_spe_20081027_ambassador-philippines_en.html.

34

Cf. KIM A. E., A History of Christianity in Korea: From its Troubled Beginning to its ContemporarySuccess, in Korean Overseas Information Service, http://www.tparents.org/Library/Religion/Cta/Korean-

Christianity.htm.
http://www.vatican.va/holy_father/benedict_xvi/speeches/2008/october/documents/hf_ben-xvi_spe_20081027_ambassador-philippines_en.htmlhttp://www.vatican.va/holy_father/benedict_xvi/speeches/2008/october/documents/hf_ben-xvi_spe_20081027_ambassador-philippines_en.htmlhttp://www.vatican.va/holy_father/benedict_xvi/speeches/2008/october/documents/hf_ben-xvi_spe_20081027_ambassador-philippines_en.htmlhttp://www.vatican.va/holy_father/benedict_xvi/speeches/2008/october/documents/hf_ben-xvi_spe_20081027_ambassador-philippines_en.htmlhttp://www.vatican.va/holy_father/benedict_xvi/speeches/2008/october/documents/hf_ben-xvi_spe_20081027_ambassador-philippines_en.html


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divorce, sex and violence. In response to this, Pope Benedict in his address to the

ambassador of Republic of Korea to the Holy See said:

The use society hopes to make of biomedical science must constantly be measured

against robust and firm ethical standards. Foremost among these is the dignity of

human life, for under no circumstances may a human being be manipulated or treated

as a mere instrument for experimentation. The destruction of human embryos, whether

to acquire stem cells or for any other purpose, contradicts the purported intent of

researchers, legislators and public health officials to promote human welfare. The

Church does not hesitate to approve and encourage somatic stem-cell researchnot

only because of the favorable results obtained through these alternative methods, but

more importantly because they harmonize with the aforementioned intent by

respecting the life of the human being at every stage of his or her existence.35

As to the problem of religious liberty, John Paul II said in his message to the new

ambassador of Korea to the Holy See, that,

One of the fundamental human rights which must be cherished and safeguarded is

the right to religious freedom. Such freedom has enabled Catholics in Korea to make

significant contributions to all sectors of society: in government, in civil and military

service, in schools, in hospitals and other healthcare facilities, in the home, in business

and industry.36

2. VIETNAM

Catholicism reached Vietnam as early as the 16th

century. It flourished upon the

arrival of the Jesuits led by Alessandro de Rhodes and the Dominicans who were part of

the Philippine province. In 1975, the Communist has unified Vietnam. One of the

contributing factors to the unification was the active involvement of the Catholic

35Cf. BENEDICT XVI, Address of His Holiness to H.E. Mr. Ji-Young Francesco Kim Ambassador of the

Republic o Korea to the Holy See, 11 October 2007, in

http://www.vatican.va/holy_father/benedict_xvi/speeches/2007/ october/documents/hf_ben-

xvi_spe_20071011_ambassador-korea_en.html.

36

Cf. JOHN PAUL II, Address of His Holiness to H.E. Mr Kim Heung-Soo, New Ambassador of Korea tothe Holy See, 10 July 1995, inhttp://www.vatican.va/holy_father/john_paul_ii/speeches

/1995/july/documents /hf_jp-ii_spe_19950710_amb-corea_en.html.
http://www.vatican.va/holy_father/benedict_xvi/speeches/2007/%20october/documents/hf_ben-xvi_spe_20071011_ambassador-korea_en.htmlhttp://www.vatican.va/holy_father/benedict_xvi/speeches/2007/%20october/documents/hf_ben-xvi_spe_20071011_ambassador-korea_en.htmlhttp://www.vatican.va/holy_father/benedict_xvi/speeches/2007/%20october/documents/hf_ben-xvi_spe_20071011_ambassador-korea_en.htmlhttp://www.vatican.va/holy_father/john_paul_ii/speeches%20/1995/july/documents%20/hf_jp-ii_spe_19950710_amb-corea_en.htmlhttp://www.vatican.va/holy_father/john_paul_ii/speeches%20/1995/july/documents%20/hf_jp-ii_spe_19950710_amb-corea_en.htmlhttp://www.vatican.va/holy_father/john_paul_ii/speeches%20/1995/july/documents%20/hf_jp-ii_spe_19950710_amb-corea_en.htmlhttp://www.vatican.va/holy_father/john_paul_ii/speeches%20/1995/july/documents%20/hf_jp-ii_spe_19950710_amb-corea_en.htmlhttp://www.vatican.va/holy_father/john_paul_ii/speeches%20/1995/july/documents%20/hf_jp-ii_spe_19950710_amb-corea_en.htmlhttp://www.vatican.va/holy_father/john_paul_ii/speeches%20/1995/july/documents%20/hf_jp-ii_spe_19950710_amb-corea_en.htmlhttp://www.vatican.va/holy_father/benedict_xvi/speeches/2007/%20october/documents/hf_ben-xvi_spe_20071011_ambassador-korea_en.htmlhttp://www.vatican.va/holy_father/benedict_xvi/speeches/2007/%20october/documents/hf_ben-xvi_spe_20071011_ambassador-korea_en.html


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Church in rebuilding the country through the so-called week of gold.37

However, later

things had changed. All schools and seminaries were closed; some priests were

imprisoned; and the apostolic delegate was expelled. From that time on, the civil

authorities interfered in the appointment of bishops and priestly ordinations. In 1990, a

dialogue has been opened with the Holy See especially on the issue of appointment of

bishops. After the meeting in July 2005, when the Vietnamese delegation was received

in the Vatican, it expressed its wish for normalization of their diplomatic relation.

III. CONCLUSION: New Challenges and Prospective

The history of the Roman Catholic Church in Asia and its diplomatic ties with the

Holy See proved to be enduring and constantly purified by the condition of the time.

But the shared consciousness of the People of God in Asia and its interior riches, helped

them to confront the situation with faith and courage. However, the Church in Asia is

not spared with various challenges. These challenges posed them with a new impetus

towards a new way of being church, as the Federation of Asian Bishop Conference

would put it. Paramount among these challenges are the following:

1.the massive poverty of the great majority;2.the on-going persecutions of Christians that breed enmity towards others and

the denial of the individuals right for religious freedom;

3.the strangeness or foreignness of their Catholic faith have made them by andlarge, kept themselves aloof from the mainstream of the life of the people, their

history, struggles and dreams and this calls for a renewed inculturation of the

gospel;

4.pastoral initiatives that promotes the Kingdom of God as the aim of all activityand ministry gird towards peacemaking, witnessing to the injustices in

oppressive situations, building responsible families and communities.

These challenges pose the Church in Asia towards the new prospects of living and

witnessing the gospel values and building the Kingdom of God. The constant growth of

the members of the Church and the special vocations at the service of the Church

37

Cf. CHINH V.K., Cooperation as the Mutual Liberation Background of Emerging Relation Betweenthe State and the Catholic Church in Vietnam, inhttp://www.catholic.org.tw/vntaiwan/theology/

vietnam.htm.
http://www.catholic.org.tw/vntaiwan/theology/http://www.catholic.org.tw/vntaiwan/theology/http://www.catholic.org.tw/vntaiwan/theology/http://www.catholic.org.tw/vntaiwan/theology/


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ministry are lights that would lead her towards the fulfillment of her mission in Asia and

in the world.