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8/14/2019 Wider Ecumenism and the Roman Catholic Church in Asia
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David Alexander
Wider Ecumenism and the Roman Catholic Church in Asia:
A Critique of the 1999Apostolic Exhortation Ecclesia in Asia Based on
S. Wesley Ariarajah's Understandings ofoikos and ecclesia.
David Alexander, M.A, Ed.M.* Tainan Theological College & Seminary
This paper will first establish the framework and some particulars of whatAriarajah means by wider ecumenism (specifically, how he defines oikos andecclesia) and then look for the frameworks and particulars of ecumenism as definedin Ecclesia in Asia. Points of convergence and divergence will be noted andtheological reflectionsfrom the spirit of the ecumenical movement and the livingcontext of Taiwan will be offered.
Introduction
During a seminar held at the Ecumenical Institute in Bossey in the 1980s, Dr. S.
Wesley Ariarajah, a Sri Lankan Methodist, posed a question on the nature of
ecumenism to W.A. Visser t Hooft, who had been instrumental in the Ecumenical
movement for decades. Ariarajah noted that the institutionalized ecumenical
movement had begun with church-centered initiatives in Europe, but asked whether,
as the world has changed, the time had not come for Christians to look to a wider
ecumenism that would more truly represent the whole inhabited earth?1 The response
he received, based on Visser t Hoofts own belief that the oikos needs to be visibly
unified in Christ, led eventually to Ariarajahs own departure from the ecumenical
paradigm characterized as Christocentric Universalism
The Vatican II decree on Ecumenism, Unitatis Redintegratio, begins by stating,
The restoration of unity among all Christians is one of the principal concerns of the
1 S. Wesley Ariarajah, Wider Ecumenism: A Threat or a Promise? Ecumenical Review, Vol 50 1998 p
321.
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Second Vatican Council. Christ the Lord founded one Church and one Church only.2
To facilitate the relationships of Roman Catholics in Asia with other Christians as
well as with people of other faiths, the Federation of Asian Bishops Councils (FABC)
established an office of ecumenical and inter-religious affairs in the early 1970s, but
the focus of the offices work was on the inter-religious aspect rather than on the
ecumenical one.3
The Synod of Bishops Special Assembly for Asia took place from 18 April to 14
May 1998 at the Vatican. On November 6 of 1999 Pope John Paul II issued an
apostolic exhortation,Ecclesia in Asia, to convey the wealth of that great spiritual
event of communion and episcopal collegiality.4 Given the Asian Bishops extensive
experience of participation in inter-religious affairs, one seeks to ascertain if they
were able to insert into the document they wrote for the Popes approbation and
signature material that would reflect an Asian Roman Catholic perspective towards
wider ecumenism.
The Person and Work of S. Wesley Ariarajah
Ariarajah was born and grew up as a Christian in Sri Lanka. When he was five
years old his family moved to the town of Kankesanthurai where they were
2 Unitatis Redintegratiowww.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19641121_unitatis-redintegratio_en.html , Introduction, Section 1, Accessed 29 August2006
3 Virginia Fabella, MM. The Roman Catholic Church in the Asian Ecumenical Movement in Ninan
Koshy,A History fo the Ecumenical Movement in Asia, Vol II (Hong Kong: WSCF, AP YMCAs andCCA, 2004) p. 118.4 John Paul IIEcclesia in Asia, section 4
2
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surrounded by Hindu homes and households. He played, prayed and went to school
with the Hindu children in his neighborhood.5 Under the influence and guidance of D.
T. Niles, who was the pastor of his church and principal of his boarding school,
Ariarajah was brought to confirmation and opted to study for the ministry.6But he did
not forget his Hindu neighbours and friends. He undertook in-depth studies of both
Hinduism and Buddhism and became interested in interfaith dialogue.7 For a time he
served as a pastor in the Methodist Church in Kandy, Sri Lanka.8 He eventually came
into the dialogue programme of the World Council of Churches, where he took over
the position of director of the sub-unit on Dialogue with people of other faiths.9 He
rose in the WCC hierarchy to the position of Deputy General Secretary and after 16
years left Geneva for North America. He currently serves as professor of ecumenical
theology at Drew University School of Theology in Madison, USA.
For Ariarajah the call to wider ecumenism is: a call to discernment. It is an
attempt to make more sense than before of the conviction we hold that the Spirit of
God is active in the world. It is an attempt to give more meaning than before to our
belief that the earth is the Lords and the fullness thereof, the world and those who
dwell in it.10
5 S. Wesey Ariarajah,Not Without My Neighbour(Geneva: WCC Publications, 1999)pp 1-2.6 S. Wesley Ariarajah, Time of Fullness and Life for All, The D. T. Niles Lecture, CCA General
Assembly, June 2000.7Not Without My Neighbourp. 58 S. Wesley Ariarajah, The Bible And People Of Other Faiths (Geneva: WCC Publications, 1985) p.
19Not without my Neighbour, p. 610 S. Wesley Ariarajah, Wider Ecumenism: A Threat or a Promise?Ecumenical Review, Vol 50. 1998.
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The Oikos of S. Wesley Ariarajah
It is common knowledge that the word ecumenical comes from the Greek word
oikoumene, which meant, the whole inhabited earth. In fact, the word was used by
the Roman Empire to denote the geographical extent of its rule, and in the context of
its power and might it was able to declare the area it controlled as the whole
inhabited earth; whatever that was not under its control did not exist!11 Ariarajah
attributes to Wilfred Cantwell Smith the comment that the word ecumenical has
unfortunately been appropriated to designate rather an internal development within
the on-going church and an argument that if the word ecumenical is about the
whole inhabited earth, it should indeed deal with the plurality of the world as such,
including its religious plurality.12
Ariarajah names and dismisses three distinct fear-based resistances to wider
ecumenism: 1) the fear that an emphasis on wider ecumenism would undercut, and
eventually replace, the need for Christian ecumenism; 2) the fear that arises from the
feeling that wider ecumenism is a tacit admission that all religions are the same, and
that it does not matter whether one is a Christian, Hindu, Buddhist or a Muslim; and
3) the experience of threat that comes from those concerned with the mission of the
church which is based on dividing the world into those who are saved and those who
are in need of salvation. Other religious traditions are not seen as adequate paths to
pp. 327-8.11 S. Wesley Ariarajah, Wider Ecumenism CURRENT DIALOGUEIssue 47, June 200612 Ibid.
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salvation, so all need to hear the Gospel and respond to the challenge to become part
of the saved community.13
His oikos is a future one, of which he dreams and for which he yearns. It is a
world in which all religious communities contribute to the well-being of all; a world
where religions become not yet another force of fragmentation but a source of
healing; a world were religions, in all their diversity, work towards creating a human
family that has at last learned to live in peace and harmony.14
TheEcclesia of S. Wesley Ariarajah
Many an Evangelical Christian is careful never to use the word religion when
speaking or writing about Christianity, because religions are seen as human
inventions. These people are sincere in their belief that Christianity is a faith, a gift
of God, and therefore distinct from religions. Though Ariarajah, on the one hand,
has no problem with the use of the word religion when writing about Christians and
Christianity, yet, on the other hand, he is particularly careful in using the word
church. His ecclesia is but a small material and functional manifestation of the
presence of Christian religion within people who identify themselves as Christians.
The churches in Asia, he wrote, have been grudging in their love of their
neighbours. In the interest of increasing our own numbers we have not been
13 Ibid.14 Ibid.
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forthcoming in speaking about this free, out flowing, unconditional love that is at the
heart of the Gospel and the center of Jesus own mission.15
He writes of the church in terms of its functions, acknowledging that, the
church excels in humanitarian work, it has done little or nothing to help the Christians
have an informed understanding of what their neighbors believe, and why. It has taken
no initiatives to help Christians understand how to relate to those who had heard the
Gospel, but have chosen to remain Hindu, Buddhist or Muslim. Nor has the church
taken any steps to encourage the Christians to engage together with persons of other
faiths in the struggles for justice, reconciliation and peace.16
He berates the church for its narrow focus. The problem here for me was that
plurality made no difference to the church. It lives in a make-believe world of its own;
that it is the group that has all the answers to the questions of life; that it has only one
primary mandate, namely, to preach the Gospel, and that one day every knee shall
bow and every tongue confess that Jesus Christ is Lord.17
Ariarajah does not deny his deep and loving connection to the local church.
Relating a story of inviting a Hindu, whom he had met in a temple in Jaffna, to hear
him preach, he identifies the location as my church at Moor Road.18 But in the
15S. Wesley Ariarajah, Time of Fullness and Life for All, The D. T. Niles Lecture, CCA GeneralAssembly, June 2000.16 S. Wesley Ariarajah, What Difference does Religious Plurality Make? Current Dialogue 34, July200017 Ibid.
18 S. Wesley Ariarajah, Dialogue and Spirituality: Can We Pray Together? Monastic InterreligiousDialogues, Bulletin 73, October 2004 http://monasticdialog.com/a.php?id=404 accessed 30 August2006.
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chapter on Christianity and People of Other Religious Traditions, published as part of
Volume 2 ofA History of the Ecumenical Movement in Asia,19one searches for a
positive use of the word church almost in vain.
In the context of discussing Roman Catholic in contrast to Protestant theological
approaches to other religions, he mentions ecclesiology within an entry on Interfaith
Dialogue in the 2002 edition of the Dictionary of the Ecumenical Movement. There
were in fact significant differences between Protestants and Roman Catholics in their
general theological orientation towards other religions. The Protestant missions
tended to place enormous emphasis on Christology and on the need to respond to the
message of the gospel as a way to salvation. Roman Catholic theology placed
greater emphasis on ecclesiology. Salvation is a free gift of God offered in Christ to
one who has faith in Christ. This faith is expressed by being baptized and becoming
part of the church, which was instituted by Christ to carry on his saving work. Within
the overall concept of the church as the sign and sacrament of the saving work of
Christ available to all humankind , Salvation offered in Christ is mysteriously
available to all who seek to fulfill the will of God; it is possible to be incorporated
into the sacrament of the paschal mystery, the church, by intention.20
The survey, limited as it is, seems to point to Ariarajahs lack of an articulated
19 S. Wesley Ariarajah, Christianity and People of Other Religious Traditions in Ninan Koshy,AHistory of the Ecumenical Movement in Asia , Vol II (Hong Kong: WSCF, AP YMCAs and CCA, 2004)
pp. 139-165.20 S. Wesley Ariarajah, Dialogue, Interfaith inDictionary of the Ecumenical Movement, revised
edition (Grand Rapids, Eerdmans, 2002)
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ecclesiology. From his writings one would never conclude that he is other than a
Christian, or that he is uncomfortable with and among Christians. He has an oikos
which includes all of life, all of creation! He sees God throughout all that has been
created, and acknowledges the presence of God in and through the religious
manifestations of humankind, including, in the case of Christians, the church. But it
seems that he is comfortable to have Christians without churches.
This may have some basis in his Asian identity, where the hallmark of Asian
ecumenism was the emphasis on people.21 The regional ecumenical organization
bears that out in its name, Christian Conference of Asia (and earlier, East Asian
Christian Conference) rather than Conference of Asian Churches or something of that
sort.22
Ecclesia in Asia--Introduction
The Synod of Bishops, Special Assembly for Asia took place in Rome from April
19 to May 14, 1998 with some 260 participants. The apostolic exhortationEcclesia in
Asia was published as final document of the Synod by Pope John Paul II in New
Delhi on November 6, 1999.23
21 Ninan Koshy,A History of the Ecumenical Movement in Asia Vol 1 , Hong Kong, Christian
Conference of Asia, 2004, p32822 Other regional ecumenical organizations are: The All Africa Council of Churches, The CaribbeanCouncil of Churches, The European Council of Churches, The Latin American Council of Churches,
The Middle East Council of Churches, and The Pacific Council of Churches.23 Franz-Josef Eilers, svd Social Communication inEcclesia in Asia and recent FABC Documents
www.fabc.org/offices/osc/docs/pdf/SCinEA.pdfaccessed 5 September 2006) p. 1
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Ecclesia in Asia is typical of theological documents published over the signature
of John Paul II. It is long, insists frequently on complete orthodoxy, quotes abundantly
from John Pauls earlier writings, and ends emotionally (in this case, with a prayer to
Mary). One question that arises, particularly for Asian readers, is: Has the
Exhortation said anything new and important for the Churches of Asia that either had
not been said before by these Churches themselves or could not have been said except
thanks to the work of the Synod itself? At least one commentator responds to both
parts of the question with the answer, no. He says that almost the entire document
could have been produced prior to and apart from the Synod, and adds that such
material as was unique to the Asian context had already been said, powerfully and in
great detail, by the various documents of the FABC.24
Roman Catholic ecclesiology presents a problem. Because of the hierarchical
nature of the Roman Catholic Church, the Pope can speak both TO and FORthe
entire church. Without their having signed the documents themselves, the local
bishops, pastors, ministers and laypeople are assumed to be willing to bring their
thoughts and practice into line with the assertions of documents such asEcclesia in
Asia. The critique below is of 1) the contents of the document and 2) the one over
whose signature it was issued. However, if we are to ascertain what the opinions and
24
Peter C. Phan Ecclesia In Asia: Challenges For Asian Christianitymy.acu.edu.au/download.cfm/9C1A038A-5D61-4DD2-802B5B99A2222589 accessed 5 September
2006)
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practices of Roman Catholics in Asia and the bishops who care for them actually may
be,Ecclesia in Asia itself may NOT be an adequate reflection, and the statements of
the FABC may be more indicative.
TheEcclesia ofEcclesia in Asia
In an above section, this writer speculated that Ariarajah was more comfortable
in his oikos than in the ecclesia. Ariarajah himself had noted that Protestants in
mission were, on a whole, Christologically oriented, calling people to respond to the
message of the Gospel regarding the salvation made available in Christ. He contrasted
this with Roman Catholics who were more ecclesiologic in orientation. The
salvation came in Christ, who calls for a faith response, but the nature of that response
is more than to believe, it is to be baptized and become part of the church. 25 His
contention that Roman Catholic mission is centered on ecclesia is well borne out in
Ecclesia in Asia, which seems to indicate that its drafters and the Pope who signed it
were more comfortable within theirecclesia than in the oikos.
But what is that church? {Note, numbers in parentheses( ) hereinafter refer to
the section ofEcclesia in Asia in which the reference can be found.} The church is a
sacrament: of salvation (24); of the inner union of the human person with God (24)
and of the unity of the human race (24 & 29). She has both universal and local
manifestations, but as important as the local (or contextual, or particular) might
25 S. Wesley Ariarajah, Dialogue, Interfaith inDictionary of the Ecumenical Movement, revisededition (Grand Rapids, Eerdmans, 2002)
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be, they must all give way before the universal. (see 2, and 44, and particularly 22,
25, 26 and 28). Universality is also one aspect of papal authority (25). And that
authority, inherent in the See of Peter (8 & 28) and especially in the Successor of
Peter (3, 24, 25, & 43) is central to what it means to be the church. The reminder
regarding papal authority was seen to be so important that it was repeated three times
in section 25 on Communion within the Church and no less than twice in section 43
which deals with the pastoral role bishops as witnesses to the gospel. (In this section,
the heretofore designated Successor of Peter also describes himself as Head of the
Episcopal College.) Throughout the document, Jesus Christ is identified as the
Saviour several times, but the signator, Pope John Paul II, seems never to allow the
readers to forget whose church this is, it is HIS (the popes) church.
The Church is described as being the following things: active (1); worldwide
(1); new, ancient and apostolic (3); contextual in expression (5); challenged by its
social and political context (7, 8, 9); preserved in union, empowered, endowed with
gifts and shaped by the Holy Spirit (17); aflame with missionary zeal (19); internally
renewed by cultures (21); the visible plan of Gods love for humanity (24); a pilgrim
people (24); diverse but unified in the papacy and its bishops (25 & 26); a community
of love and service (34); involved in care of the sick, education and work for
international peace, justice and reconciliation(36, 37 &38); missionary (42) and open
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to participation of the Laity (45).
The actions of the Church include: dialogue with other religions (6, 29 & 31);
proclamation of Jesus Christ (10); sharing of the gift of salvation (20); respecting of
other religions (20); renewing other cultures from within (21); maintaining of
traditions (22); praying (23); maintaining relations with other religions and other
churches (24); involvement in ecumenical dialogue (24 & 30); reaching out to women
and men without distinction (32); service to the poor (32); promotion of the
development of human dignity and integrity (33); showing preferential love to the
poor (34); and insisting on globalization without marginalization (39).
Fr. Emilio Lim, drawing lessons fromEcclesia in Asia, says that three necessities
for being the church in Asia are clear. 1) The Church will have to be present in people,
not only through its visible structures, but more so by engaging the Asian people in
their own ground. 2) The Church in Asia is missionary, not in the sense of
triumphalistic proclamation, but to discover its identity in loving service. 3) We
need a Church in communion. This means both communion with Jesus and the Father
in the Spirit, and communion with our neighbors. A simple test for communion is to
ask: Do the people feel at home in the Church?26
The danger in saying so much is that none of it will be accomplished because
there is so much else to do. Any one believer, any member of the clergy, any parish,
26 Ecclesia In Asia An Insiders View Fr. Emilio Lim, SVD www.catholic.org.tw/amrsmw/OS/2003473/2.htmaccessed 5 September 2006
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any diocese, or any ecclesial community can seize on a handful of descriptions or
actions to the exclusion or even to the contradiction of any or all others and claim to
have the marks of what is true about it.
The oikos ofEcclesia in Asia
Here there is little to say. In contrast to its references to the ecclesia, which are
many, the oikos is almost unheard of inEcclesia in Asia. Hints of the extent or
boundaries can be found, though, where the word ecumenical is used. These
indicate that the oikos of the Roman Catholic Church in Asia is inhabited only by
those who identify themselves as Christians. Ecumenical refers to a type of
relations or dialogue between Christians and churches. All similar actions and
relations with persons and communities identified as other religions are characterized
as inter-religious. This is abundantly clear in sections 24, 27 and 29, where within
one sentence, or in neighboring sentences, ecumenical dialogue or relations is
contrasted with inter-religious dialogue, and is abundantly clear where section 30,
subtitled Ecumenical Dialogue is followed immediately by section 31, entitled
Inter-religious Dialogue.
Points of Divergence and Convergence Between Ariarajah andEcclesia in Asia
Ariarajah is so committed to inter-religious dialogue that he upholds Christians
and religions without giving much acknowledgement at all to churches. The
direction of his force is centrifugal, sending people out from their provincialities to an
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inclusive oneness. If the Roman Catholic Church is reflected in the verbiage of
Ecclesia in Asia, it is so focused on its structures and hierarchy that its direction of its
force is centripetal, seeking to draw all people unto itself and under the authority of
the Successor of Peter, within the sacrament of which the power of the Holy Spirit
bonds believers into union with Jesus Christ the Saviour.
On the topic of inter-religious dialogue, however, Pope John Paul II and S.
Wesley Ariarajah appear to sing from the same page of the same hymnal. The
Apostolic Exhortation, in section 3, recognizes that dialogue is a characteristic mode
of the Churchs life in Asia. Ariarajah has said much the same thing, We are longing
for a world in which all religious communities would contribute to the well-being of
all, a world where religions become not yet another force of fragmentation but a
source of healing, a world were religions, in all their diversity, would work towards
creating a human family that has at last learned to live in peace and harmony 27
In section 29, Pope John Paul II said that dialogue is an essential part of the
Churchs mission because it has its origin in the Fathers loving dialogue of salvation
with humanity through the Son in the power of the Holy Spirit. Human dialogue,
especially inter-religious, requires charity, honesty and sincerity, openness, respect for
others, a sure and firm knowledge of ones own beliefs and convictions, a willingness
to listen, and humility.28
27 S. Wesley Ariarajah, Wider Ecumenism CURRENT DIALOGUEIssue 47, June 200628 Federation of Asian Bishops Conferences. Symposium On Evangelization In The Light Of
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As insistent on having his own way as the Successor of Peter may have been, in
the sixth chapter ofEcclesia in Asia he visualized the church as reaching out to
women and men without distinction, striving to build with them a civilisation of
love, founded upon the universal values of peace, justice, solidarity and freedom.29
Although, from the perspective of this faith, the Pope naturally sees these values as
finding their fulfillment in Christ, there is no hint or suggestion that such
collaboration is to aim at or be dependent upon conversion to the Christian faith.30
Theological Reflections From The Spirit of the Ecumenical Movement
It is of the spirit of ecumenism to be concerned about all that belongs to God and
belongs together. In terms of institutional ecumenism (as expressed through the
World Council of Churches, the Pontifical Council for the Promotion of Christian
Unity, world confessional bodies and regional ecumenical organizations) the spirit of
ecumenism is oft-times more centered on some version of Christology or
Ecclesiology. Each position studied in this paper (wider ecumenism advocated by
Ariarajah and the ecclesiology ofEcclesia in Asia) strains the fundamental spirit of
ecumenism in a different direction.
Ariarajah, though himself a faithful Christian, almost dispenses with the need for
Ecclesia In Asia www.fabc.org/offices/oe/docs/doc5.docaccessed 5 September 200629Ecclesia in Asia, section 32.30 J. Saldhana, SJ. Negative Reactions, Mission Outlook, January 2002
www.missionsocieties.org.uk/MOUT/02Jan/MOUT_jan02_EcclesiaInAsia.htm accessed 5 September2006
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a specific Christ center within his oikos. While this might be seen as creation
centered, or God centered, it is a step, or perhaps several steps, beyond where the
modern ecumenical movement began in 1910, or even where it has been at many
observation points along the route of its pilgrimage. Jane Dempsey Douglass
describes the ecumenical journey as having a set goal, but within which there is no
provision for pilgrims to choose their companions.
The challenge of the ecumenical movement, then, must be toenter into a persistent, loving, patient, and honest engagement
with all those who preach the gospel of Jesus Christ and
administer the sacraments, seeking visible unity. We are not at
liberty to select only those partners with whom we are
comfortable and with whom we find greatest agreement. Rather,
we are called to the ecumenical engagement with all those
companions in our pilgrimage whom God has called to
accompany us.31
Ecclesia in Asia moves in the opposite direction of Ariarajah, rather than seeking
to expand the understanding of the oikos to the limits of all that belongs to the Creator
(The earth is the Lords, and all that is in it, the world and all who dwell therein) this
apostolic exhortation NARROWS understandings and hardens boundaries for Roman
Catholic Christians. Being published in November of 1999, it preceded by only a few
months the promulgation of the papal declarationDominus Iesus wherein it is stated
that the church of Jesus Christ is fully realised only in the Catholic Church.32 This
statement logically implies that outside the Catholic Church there is no full realisation
31
Jane Dempsey Douglass, A Reformed Perspective on the Ecumenical Movementhttp://www.religion-online.org/showarticle.asp?title=421accessed 11 September 200632Dominus Iesus Sections 16 & 17
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of the church of Jesus Christ but merely an imperfect realisation. This is not to say
that outside the Catholic Church there is an ecclesial vacuum.33 There may not be
the church, but there is church reality.34
As thankful as this writer is that inDominus Iesus the Congregation for the
Doctrine of the Faith and Josef Cardinal Ratzinger (now Pope Benedict XVI) granted
an imperfect realization of the church of Jesus Christ to such ecclesial communities as
those within which he holds an affiliation, he feels that those communities have been
presented not with an invitation to come to an ecumenical table so much as ordered
into a banquet hall by the servants entrance where they will be permitted to observe
their elders and betters enjoying the meal set before THEM.
Ariarajah may be open to ecumenical critique because he proposes opening the
banquet hall, and sharing the food on the tables, with persons for whom some feel it
was not prepared, but should we not rather be judged for inviting too many people to
the banquet than for refusing to share with others, and for rejecting what they
themselves might have brought to the party?
33Ut Unum SintSection13http://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_25051995_ut-unum-sint_en.html Accessed 11 September 200634 Kaspar, Walter.Present Situation and Future of the Ecumenical Movement
http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/card-kasper-docs/rc_pc_chrstuni_doc_20011117_kasper-prolusio_en.html Accessed 11 September 2006
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Theological Reflections from the Living Context of Taiwan
If, indeed, as Dr. Ariarajah and the Bible remind us, The earth is the Lords andall that is in it, the world and all that dwell therein, then, whether the United Nations
as an organization or the several nations of the world as separate entities recognize the
national identity of Taiwan or not, Taiwan is the Lords and all that is in it, these
islands and all who dwell hereon!
Two recent happenings in Taiwans news can be seen through this
oikos/ecclesia lens as presented by Ariarajah on one side andEcclesia in Asia on the
other.
1) President Chen Must Step Down! As a movement purporting to bring grassroots
pressure on President Chen to step down from his office because of corruption among
his associates and family members gathered force in August of 2006, different
religious leaders spoke up. Cardinal Archbishop Paul Shan, from the Roman Catholic
Church, offered to get involved as a mediator between the chairman of one political
party and the President. But he restricted his role to that of a mediating a dialogue,
and gave no indication of his personal inclinations. "Political matters should be left to
political figures," he said.35 The cardinals arena for action is clearly bounded, as are
the bounds of the church inEcclesia in Asia andDominus Iesus.
Contrast this with the position taken in a Pastoral Letter issued over the
35 Cardinal offers his services as DPP-KMT go-betweenwww.taipeitimes.com/News/taiwan/archives/2006/08/25/2003324723
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signatures of the Moderator and General Secretary of the Presbyterian Church in
Taiwan (PCT) on 24th August, 2006. In that letter church concern for current Taiwan
social movements and conflicts in this land is clearly stated and a call to all
believers and the entire society is issued.36 In this document, the church speaks TO
the oikos, all believers and the entire society and ON matters which can clearly be
seen as political. It seems that the bounds of the PCT, in this matter at least, are
congruent with those of Dr. Ariarajah.
2) Taiwan Loses Another International Ally. Early in August, 2006, the nation of
Chad established diplomatic relations with China and Taiwans government
subsequently cut ties. This leaves Taiwan with only 24 nations around the world that
formally recognize its independent sovereignty.37 Successive governments in Taiwans
post WWII history have placed a great deal of emphasis on the number of diplomatic
allies which the nation has, and all have engaged in checkbook diplomacy as a
method of maintaining relationships with poor (and often corrupt) regimes in far
corners of the world. For 14 years running, Taiwans government and several NGOs
have also poured money and effort into getting this nation recognized by the United
Nations. The 2006 campaign focused on the issue of Human Rights.38
36 Pastoral Letter of the Presbyterian Church in Taiwan www.pct.org.tw/news_pct.htm?strBlockID=B00006&strContentID=C2006082300001&strDESC=Y37 Foreign ministry severs diplomatic ties with Chad
www.taipeitimes.com/News/front/archives/2006/08/06/200332197438 New UN bid to highlight human rightshttp://www.taipeitimes.com/News/front/archives/2006/08/29/2003325318
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The narrowness of Taiwans oikos can be compared to that which Pope John Paul
II delineates inEcclesia in Asia. As the Roman Catholic Church needs to broaden its
understanding of Church beyond that which shows fealty and obedience to the
Successor of Peter in hierarchical communion, so too must Taiwan broaden its
understanding of what it means to have international relations beyond the narrow
confines of exchange of ambassadors and membership in the United Nations and its
constituent organizations.
The oikos defined by Ariarajah involves all of creation, and includes relations
between people within the arenas of their social, cultural and religious identities.
Ariarajah breaks the bounds of confession and creed in order that people might
interact with people. The international that Taiwan needs similarly must break the
bounds of nation-state and international organization and participate in people to
people relations in the arenas of economics, education, culture and compassion.
Globalization threatens the sovereignty of nation-states. It has broken down the
capacity of nations to protect their own citizens from overseas economic exploitation.
Can Taiwans government and people, through the extension of trade preferences and
economic relationships, make use of this opening to create a place in the hearts of
PEOPLE for Taiwan? Natural disasters befall nations around the world from time to
time. Can Taiwans government and people not exploit the opportunity presented by
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these happenings to come to the aid of PEOPLE without having to go through formal
diplomatic channels, and thereby create a place in their hearts for this nation and its
people?
It requires a more open concept of what Taiwan is about. Even as the church
needs to be more open as to what it is about, breaking its walls of ecclesiology and
tradition to become open to all that God has created, so also must Taiwan as a nation
break the walls of what it is about, transcending the limitations of nationhood, to
assert its identity in the world.
Conclusions
Being ecumenical is about something much wider than one group of
Christians, organized into an ecclesial community, having relationships with any other
group or many other groups of Christians similarly organized. The oikos is a
household of life, of creation! The word ecumenical must be retrieved, rescued from
its entrapment in the ecumenical movement (especially the institutionalized aspects
of that movement) and set free to include all that is on earth, for it is all the Lords.
Being ecumenical is about something much wider than religion. The oikos has
many aspects that are not easily classified as religious. Taiwans international
orphan status could use a good dose of ecumenicity. The concepts of Dr. Ariarajah
that have emerged from dialogue of Christians with people of other religions might
find useful application in the reality of Taiwans government and people in relation
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with peoples, nations and governments which have no formal or institutional
diplomatic connection to this land.
++++++++++++
* The author holds the M.A. in Theology degree from New Brunswick Theological
Seminary in the USA and the Ed. M. degree from Rutgers University, also in the
USA. He serves Tainan Theological College & Seminary as the International
Students Advisor.
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