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Revue de Vie Oblate Review of Oblate Life Revista de Vida Oblata Oblati

Missionarii OMI V - 2016/2

Sommaire / Contents / Resumen Oblate Charism in Context International Congress – 2

Præfatio Benoît Dosquet, o m i , 200e anniversaire des Missionnaires Oblats vu du berceau de la Congrégation ...... 223

Worldwide Section, July 2, 2015 Paweł Zając, o m i Directives of the Government of the Congregation and of General Chapters regarding the contextualization of the charism, 1972-2006 ...... 231 Gerard de Rosairo, o m i , Dialoguing with Asian Cultures and Religions. A Way of living the Oblate Charism in Context ...... 255 Jean-Baptiste Malenge, o m i , Congo, la naissance d’une province autochtone : changements dans la vie et la mission des Oblats...... 269 Sandra Prather, “Give us a portion of your Spirit”: Oblate Associates and the Oblate Charism ...... 279 Local Section, Manila June 30 – July 3, 2015 Francis Efren C. Zabala, o m i , Local Section, Manila, Philippines...... 313 Roberto C. Layson, o m i , Four Forms of Dialogue: Planting the Seed ...... 317 Szewc, o m i , New Evangelisation According to the Vision of St Eugene de Mazenod. Role of the Community (1802-1826) ...... 331 Jayawardena Hiran Indika, o m i , Enter Japan with the Heart of St. Eugene ...... 339 Rafael Tianero, o m i , Experience with Indigenous Peoples and the Oblate Charism ...... 345 Bradley Rozairo, o m i , Significant Experience of how the Oblates have lived out their Charism in Various Historical and Cultural Contexts ...... 355 Antonius Sussanto, o m i , The Indonesian Oblates History ...... 361 Claudio Bertuccio, o m i , The Oblate Charism in ...... 369 Ross B. Kapunan, o m i , The Oblate Charism: Its Impact on Filipino Oblate Aspirants...... 383 Rey Emmanuel M. Amancio, Domine, quo vadis? ...... 393 Francis Efren C. Zabala, o m i , An Attempt at Synthesis ...... 397

Local Section, Colombo June 30 – July 3, 2015 Peter Rajan Alphonse, o m i , Mission without Conversion in India: An Oblate Response ...... 403 Claude J. Perera, o m i , Christian Theology of Religions: Theory and Praxis ...... 421 L l’amour reçu de Jésus-Christ aux autres. Le document Le autres. aux Jésus-Christ de reçu l’amour nouvelle évangélisation... une Mazenod de Eugène pour fut Ce lui. à allé est Christ le vre, pau était qu’il Parce Christ. du rencontre vraie une vivre et l’Évangile ajoutait il Et » blessure. une pauvreté, une cachait monde, du yeux aux plaire de désir disait dernier vier sa dignité. famille Mazenodienne. la de membres les par et Oblats Missionnaires les fils ses par pagnons, la volontéetlecouragedemarchersurtracedes Apôtres. avec communautaire vie véritable d’une l’exemple donner et gens des pri d cte ecnr, a ovrin ’mn à partager à l’amène conversion sa rencontre, cette de partir À jan 24 le jubilé du messe la de lors et L’archevêqueArles, d’Aix L’appel de Jésus-Christ entendu par Eugène de Mazenod lui révèle com premiers ces par Mazenod, de Eugène par entendu appel Un 200 du crucifix pour n’écouter que Dieu, se pénétrer de la situation la de pénétrer se Dieu, que n’écouter pour crucifix du bicentenaire ce pour importants piliers trois reprend Tempier père au Fondateur du 1815 octobre 9 lettre a E

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Oblatio l 223 l Præfatio Oblatio l 224 l Præfatio tenwill, 6 tenwill, gieux pour persévérer jusqu’à la mort dans les fatigues de l’apostolat. de fatigues les dans mort la jusqu’à persévérer pour gieux reli surnaturels, missionnaires des être pour religieux missionnaires, d’être avant religieux sommes nous teur,Congrégation, notre dans que Fonda vénéré notre de et terre la Vicairesur son de Dieu, de nom au au cœurdesgens. parler pour tous de portée la à mettait se qui populaire prédicateur un de communiquersafoiviveauxfidèlesparoisse. mina son ministère à La-Seyne-sur-Mer toujours dans cet enthousiasme son diocèse d’origine, regagné il dirigea une équipe de missionnaires à avoir Fréjus et ter Après 1823. jusqu’en missions les toutes presque cœur d’êtredesmissionnaireszélés! laissés aussi s’étaient ne avait :«uncœurgrandcommelemonde». la suite les besoins du monde, ainsi nous disons régulièrement qu’Eugè vie, ilsfurentordonnésencachetteàMarseille1797. leur de risque au Jésus-Christ de témoins furent ils héroïque, courage gré les aléas de la Révolution. Comme le père Mie, tous deux ont eu ce mal prêtre, devenir à l’appel entendit il années, quelques valle. Après mariage. d’inter mois du deux à décédèrent femme sa et fille sa Malheureusement, sacrement le dans Dieu de l’amour témoigné déjà avait l’amour de Jésus-Christ dans leur ministère de prêtre. Le Père Maunier muniqué dansl’accomplissementdelamission. com aussi sera partagé et reçu don Ce partageons… nous que don au religieuxdu sion Frère l’Église dans L e

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------drons dessaints. nous adopterons pour la ville et pour les missions ; enfin nous devien que vie de genre le réglerons nous après, ; nous-mêmes sur travailler par commencerons Nous 1816. l’année ensemble commencer faudrait Il[…] suivre à aurons nous que règlement le arrêterons nous réunion cette À importance. haute plus la de avis, mon à est, pas premier Ce missionnaires. les recevoir pour prête toute est qui maison, la dans entrer à premiers des fussiez vous que contraire, au voudrais, Je … « un d’être mais religieux missionnaire. missionnaire, Le Fondateur comptait sur le père P. d’être Tempier seulement non avait Fondateur Seigneur. du vigne la dans ensemble travailler de et règlement même un sous ble communauté de prêtres et de Frères qui soient capables de vivre ensem à (Lettre disait. il Tempier,une 38), p. 6, t. Lettres, dans ; 1817 août 22 comme – » d’élite corps « un – corps véritable un constituer voulait il ; apostoliques francs-tireurs des grouper de vue en pas n’avait Il naire. mission action notre dans d’efficacité et stabilité de moyen comme et raisons deux pour essentielle jugeait la Il religieuse. vie la demander de même Société petite sa de début le dès faire sescompagnonsetenvoyés. ilavait ; réunivie leur les Douzede modèle autour le deest lui pour en communauté en vie la Oblat, la volontéetlecouragedemarchersurlestracesdesapôtres. âme, une communauté qui travaille à sa propre qu’une sanctification etet « qui ait cœur qu’un n’ait qui commune vie une désirait Tempier,il préparât etinformâtlavieapostolique. précédât, religieuse vie la missionnaires, de société jeune sa dans que, voulu Fondateur vénéré Notre vocation... notre dans d’être néanmoins cesserions nous mais d’âmes, convertisseurs des être même pourrions tre de missionnaires, nous remplirions des fonctions apostoliques, nous Le jour où nous cesserions d’être religieux, nous porterions encore le ti Le P. Tempier est le premier à entrer dans la perception que le le que perception la dans entrer à premier le est Tempier P. Le 1992 en écrivait Jetté Père Le Missionnaire le pour des comporte traces Apôtres les sur Marcher père au lettrepremière sa dans vœu de pas parle ne fondateur le Si : comme soutien et stimulant dans notre effort vers la sainteté, la vers effort notre dans stimulant et soutien comme : 6 » 7 » : «la communauté des communauté «la : Jésus avec Apôtres i a tbi a i cmue avant commune vie la établi a il : : « Eugène de Mazenod l’a ressenti l’a Mazenod de Eugène « : 5 » 3 » 4 » - - - - :

Oblatio l 225 l Præfatio Oblatio l 226 l Præfatio que dès la fondation, ce ne sont pas des individus un à côté de l’autre de côté à un individus des pas sont ne ce fondation, la dès que Congrégation. chère notre envers d’affection et Dieu janvier soit marqué « des plus vifs sentiments de reconnaissance envers 25 le que demanda Fabre père le 1865, en mais fondation, de date me ajoutant lepèreMaunierdanslaliste. est datée du 25 janvier 1816 et les Vicaires y répondent le 29 janvier en le premier acte communautaire, la supplique même, De rejoignirent. les Maunier et Mie Deblieu, abbés les suivant, mois Le d’Aix. Carmel du monastère l’ancien dans commune vie une débutèrent Icard certainement et Tempier Mazenod, de abbés les que fondation fut faite le 2 octobre 1815. Or ce n’est que le 25 janvier 1816 sionnaires de Provence, nous avons une première date vie spirituelle… forte une à engagée communauté une former de choisi tionnellement inten ont compagnons ses et Mazenod De Provence. de comme Missionnaires fondation notre de cœur au était missionnaire travail le pour bicentenaire du lors disait gé néral Père Le communauté. une tout avant c’est Oblats Missionnaires l’Église ducielaurontàseréjouir. et terre la de l’Église Fils), son avec et Père le Dieu avec soit Société dire pourrez vous son ami ; tant que, marchant sur les traces des Mazenod et des Tempier, et assistant son frère, son que moins non fils son appeler pouvait qu’il celui vieillesse verte sa dans toujours anime qui et Père premier votre anima qui zèle de et dévouement de foi, de l’esprit par dirigée sera lée Tempier,1864 en P.du sacerdoce du anniversaire cinquantième du lors d’Aix, chevêque de l’œuvre de réalisation Dieu. la à respective vocation leur de mesure dans la concourir et compléter se s’unir, s’entendre, pour faites étaient âmes deux Ces fondateur. notre par appelé d’être P.méritait Tempier P.le du Tempieret entendu d’être méritait fondateur notre L’appelde La Congrégation aurait pu choisir de retenir le 2 octobre 1815 com Mis des Société la de fondation la de l’histoire regardons nous Si dis me je piliers, trois ces de partant En l’Ar de paroles les nôtres faire pouvons nous que crois je Ainsi, P.du nécrologique notice la dans écrira Fabre Père TempierLe 8 » 10 » : « : TantImmacu Marie de Oblats des Société la que : Societas nostra cum patre et filio ejus (que notre (que ejus filio et patre cum nostra Societas : « : 9 » e rjt e i communautaire vie de projet Le 11 : le 200 le : aux Vicaires capitulaires e anniversaire des anniversaire : l’annonce de la 12 Cl montre Cela » : « : ------cette expérienceaucœurde notrehumanité. de témoins comme envoie nous il rassemble, nous qui celui de autour De même que la communauté est missionnaire. missionnaire l’activité de milieu au lui avec vivant Jésus ressent il , d’être jamais cesse ne qui celui est missionnaire véritable le dans la où mesure de il l’amour Dieu a en ; Christ Jésus rencontré mais », thème cher au pape François. Certes, tout chrétien est missionnaire disciples-missionnaires « des davantage vie devenir la de de afin missionnaire fondement le est qui d’oraison fondation temps de un pour salle l’aurore la dès dans retrouvés sommes nous nous janvier, 25 le lendemain, Le aixoise). région la de professionnels jeunes des et à Aix Oblats des maison la dans hébergé d’étudiants (groupe dienne Frat-Mazeno la et Frat-Oser la par préparée Provence, de sionnaires Mis premiers des célébration l’appel présentant saynète La une par terminée continents. s’est cinq les représentant Oblats nombreux de participation la avec et Oblats Missionnaires des général périeur Su du présence en et Arles, d’Aix Dufour,archevêque Monseigneur par présidée janvier, 24 le d’Aix-en-Provence Cathédrale la à messe des MissionnairesOblats. rentes figures qui ont contribué à ce qu’est aujourd’hui la Congrégation de festivités étalées sur l’année 2016, afin de mettre en valeur les diffé programme un prévu a Mazenodienne, famille la de laïcs les avec ce, d’Aix-en-Proven Oblats Missionnaires des communauté La namique. dy cette dans s’inscrit à Aix-en-Provence fêté bicentenaire Le Oblats. Missionnaires les par vécu spirituel renouveau de programme un par n’aurait peut-êtrepasvulejour. Congrégation la Provence, de Missionnaires des Société la de début au présence leur Sans aujourd’hui. jugement un porter de difficile est il et place leur à pas n’étions nous mais Fondateur, le par voulue l’œuvre miers compagnons d’Eugène de Mazenod qui n’ont pas poursuivi dans pre les sur regard un porter peut Chacun entoure. nous qui l’humanité munauté rassemblée au nom du Christ pour vivre de lui et l’annoncer à com une mais Provence, de Missionnaires des Société la forment qui Certes le point d’orgue a été les 24 et 25 janvier 2016. Avec laAvec 2016. janvier 25 et 24 les été a d’orgue point le Certes bicentenaire du célébrations les débuté avons nous ans, trois a y Il L s e

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Oblatio l 227 l Præfatio Oblatio l 228 l Præfatio tous à approfondir votre engagement personnel à Jésus Christ, et à être à et Christ, Jésus à personnel engagement votre approfondir à tous charisme de votre fondateur, saint Eugène de Mazenod, il bicentenaire vous notre encourage serait pascequ’elleestaujourd’hui. ne l’œuvre autres et Tempier,Guibert sans que mais Provence, de res Missionnai des Société la fonder à Seigneur du l’appel reçu a Eugène Père Albini et du Cardinal Guibert sont évoquées. Cela du montre figures que les Saint Société, la rejoindre à jeunes premiers les compagnons, Congrégation. la de berceau du cœur au d’émotion et découverte de moments d’intenses visiteurs aux offrit » foi, la de yeux aux dignité leur est quelle et Jésus-Christ est qui connaitre puissent ceux-ci que pour pauvres, plus aux l’Évangile d’annoncer désir le ont ils l’Église, de et Jésus-Christ de l’amour de Afrique du Sud. Cette exposition qui avait pour thème en et Lanka Sri au puis Canada au 1841 dès envoyés aventuriers ces habitait qui confiance la désœuvrés, jeunes aux prisonniers, aux ques, qui ardente foi la Provence, de animait ces jeunes prêtres villages dévoués aux plus les abandonnés, aux domesti dans Dieu de Parole annoncer la d’abord partis compagnons premiers ses de dynamisme le fondateur, notre de audacieux l’esprit découvrir d’y afin d’Aix son mai la de lieux différents les prier parcourir intérieure, commencé, chapelle a la tout dans où Fondation de salle la dans recueillir se programme beau quel Et scolaires. groupes nombreux de dont person nes, 800 de près jours 15 durant accueilli a qui bicentenaire du l’Équateur. debrûlantes chaleurs qu’aux Nord Pôle du glacé climat au bien aussi et, qui sait s’adapter sur deux hémisphères ses branches étendant reux, vigou arbre un devenu est 1816, en Mazenod de Eugène par planté XXIII Jean pape du phrase la avec parallèle en mettre peut l’on que olivier d’un plantation la par clôtura se repas Le de Saint l’esprit Eugène et de dans notre charisme « les partagé pauvres sont évangélisés repas ». un pour d’habitude) personnes pas des n’invite l’on que Quart-monde, du gens ou SDF psychiatriques, lades Congrégation, nous étions rejoints par les invités de cette journée (ma J Au long de l’année 2016, un cycle de conférences, où les premiers la de l’ensemble avec communion en vécue l’eucharistie Après e termine avec les mots d’encouragement du pape François pour François pape du d’encouragement mots les avec termine e 13 » En fin de journée, le Père général inaugura l’exposition : « Afin que vous soyez toujours plus fidèles au plus fidèles toujours soyez vous que Afin « :

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------: Écrits oblats (1901-1921), p.277-278. vrier 2016. d’Etat, secrétaire son par cration de14évêques,dontMgrPhakoeO.M.I.,duLesotho. tratives du sacerdoceP. Tempier. Écrits oblats tolique. 2016, « InformationOMI»563,février2016. présence deDieu. non seulement en paroles, mais surtout par vos vies, transfigurées par la l’Évangile, de joie la de témoignage rendent toujours qui hommes des 14 13 12 11 10 9 8 7 6 5 4 3 2 1

, I,p.131. Cf. Lettre d’Eugène de Mazenod à l’abbé Henry Tempier, le 9 octobre 1815, octobre 9 Tempier,le Henry l’abbé à Mazenod de d’Eugène Lettre Cf. 1915, décembre 25 du circulaire Lettre Cf. Cf. Congrégationpourlesinstitutsdevieconsacréeetsociétésapos janvier 24 Arles, et d’Aix archevêque Dufour, Monseigneur de Homélie Cf. Cf. Félicitations du pape François pour le bicentenaire au Père Louis Lougen, Louis Père au bicentenaire le pour François pape du Félicitations Cf. Cf. Extrait de l’allocution du pape Jean XXIII, le 21 mai 1961, lors de la consé L. Cf. Cf. Cf. HomélieduP. LouisLougen,supérieurgénéral,25janvier2016. Cf. Homélie de M Cf. NoticenécrologiqueduP. Tempier parleP. Fabre. Cf. Lettre d’Eugène de Mazenod à l’abbé Henry Tempier, le 13 décembre 1815, Cf. F. CC, 3. Identité etMissiondureligieux Frère dansl’Eglise Écrits oblats , 6,p.13. , 6,p.7. J F é t t e a b e r , O.M.I. Hommeapostolique , omi, Lettre circulaire n. 15, 19 mars 1865, mars 19 15, n. circulaire Lettre omi, ,

» ( , 13,p.12-14. Pietro ������������������������������������������������������������ gr Evangelii Gaudium l’Archevêque d’Aix le 7 avril 1864, fête du 50 Cardinal Parolin, Bulletin d’information OMI 563, fé 563, OMI d’information Bulletin Parolin, Cardinal ����������������������������������������������������� , Rome,1992,p.51-52. , 259) iclie administratives Circulaires [email protected] Aix-en-Provence, 14 . , 4octobre2015,n.21. Benoît Dosquet, Circulairesadminis e anniversaire III , i m o - - - -

Oblatio l 229 l Præfatio

B Rome inJanuaryandFebruary of1979: in held Council, General the of Session Plenary the of proceedings the Oblate charisminvariousmissionarycontexts. the of realization better always an at aimed which discernment of lines living the experiences to of missionaries. They nevertheless attentive provided general guide very were and policies, detailed any enforced tion. The highest authorities (general administration, chapters) have not Congrega the of ministry the on reflection Oblate including societies, and cultures various in Church the of presence the on reflection further for impulses new provided which theologies” “contextual develop to 2 the following period the In vocation. their of aspects missionary the discussed have its meaning is conveyed in other terms, especially whenever the Oblates “context” or “contextualization” appear rarely in Oblate documents, but tives concerning the contextualization of the Oblate charism. The words The best introduction to the present article could be drawn from drawn be could article present the to introduction best The REGARDIN Worldwide Section CONGREATION diitain n te eea Catr bten 92 and 1972 2006, this article gives an overview of the statements between and initia Chapters General the and Administration General the by produced documentation published the on ased DIRECTIVES OF nd Vatican Council, many Catholic theologians started theologians Catholic many VaticanCouncil, THE CONTEXTUALIZATION OF CHARISM, 1972-2006 July 2,2015 P ł e w a

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Oblatio l 231 l Paweł Zając Oblatio l 232 l Worldwide Section Congregation itself - was undergoing. They Oblate wanted to show the respect and them with and – Church the and world the transformation profound the of aware were 3). chapter (p. the Christ” of members The most abandoned (...) who have not yet experienced the fully the love of the risen “serve to try Oblates the which in contexts diverse and ous entitled choice wasmadeoftheperiodbetween1972and2006. a and limited, be to had study current the of frames chronological Congregation, the the of history entire the illustrate could and abundant ence adifferent courseofaction. sions of the Oblate charism, very seldom are they critical or try to influ expres true as developments those endorse chapters or administration tion of the developments already taking place. In most cases the general reflec a are government central the of directives eventual first; comes reality contextual the 1970s: the since least at documentation, Oblate In 1972 the members of the General Chapter signed a document a signed Chapter General the of members the 1972 In are issue analyzed the concerning sources published the Since the by confirmed situation, factual the illustrates sentence last The any specificdirective This whole vital Council. course of action is far more important than Laos), and the visits of the Superior General and the members of the (e.g. straits difficult in missionaries to given support the missions, action of the Central Team, its concrete attitude: the founding of new are thereby affirmed in their work. What counts, finally, is the entire who themselves, missionaries the of aspirations the meet to but new something create to not is purpose first Their Congregation? the of Is it possible to evaluate the influence of these orientations on the life tribution oftheOblatecharism. tions with bishops: service to the local Church with the specific con of foreign missionaries who leave key posts to local ; (3) rela attitude the in evolution (2) (acculturation); it respect to and culture ers and the need to imbue oneself as much as possible with the local sume its own identity; whence the importance of forming local lead as to it allow and Church local the implant to mission: of purpose the (1) concern These 1972. of Chapter the since taken orientations and decisions the reviewing day a spent we Institute, the of and cil Since the mission «ad Gentes» is a major preoccupation of the Coun isoay Outlook Missionary 1 . 2 I epiil cle fr epc o vari of respect for called explicitly It . ------any majorstatementsconcerning mission. The Chapter 2004, the Oblates gathered for the General Chapter decided not to issue usle te iso qeto. e r sn t eaglz the evangelize abandoned to sent are We question. mission the ourselves ask to Oblates us for essential is it “(...) decades: 4 past the of course the in Congregation the in often resounded which question the more tion oftheOblatecharism. realiza individual and contextual a for call clear a was it up, all it sum as well as for the “solidarity with the Men of our Times” (p. 16-27). To liberation”, “authentic and development” “integral poor”), the for ence (“prefer abandoned most the of service the to dedication courageous and creative for called 1972 of Chapter The 11). (p. outlook” sionary some silences among us and thereby it sacrifices their contribution to our common mis if superficial be only can which unity a quickly too impose to try not should we feel we now, “For experiences: minority of favor in dismissed were “unity” maintain to preoccupations the and within theCongregation: plurality great a of sense unquestionable an was there However, tion. predic that evaluate to impossible is it thus and named, not were cies Unfortunately,Congregation”. the of direction tenden future those the indicate which tendencies with faced be may we “for them, accepting for called document The 13). (p. us” among tendencies minority “the for encouragement of word the in especially clear, was It charism. the sequence, meant respect for various attempts at the contextualization of con a as which, Oblate, an of experience single every for appreciation history, call for action. (...) After having spent much time in reflec in time much spent having (...) After action. for history,call in time this at convictions, missionary our that opinion the of was In 2006, the superior general, Fr Wilhelm Steckling, repeated once The plurality was not only accepted as a fact, but even encouraged, (p. 11). mission are vastly different from one socio-cultural milieu to another the of demands the message, this of part first the in indicated we as and, demands; mission the as ways different many as in lived is It pluralistic. is mission, our of reflection and source both as life, This at world community. in life spiritual intensified the an live to desire many and large, Church the within as Congregation, the Within (C. 5) – are we doing our ?” our doing we are – 5) (C. 3 He reminded also, that in that also, reminded He - most ------

Oblatio l 233 l Paweł Zając Oblatio l 234 l Worldwide Section fundamental theology was briefly summarized in the following words: following the in summarized briefly was theology fundamental contextual of idea latter’s Waldenfels.The Hans representative, trious illus its by others, among analyzed, further was such, as and, getics) apolo (former theology fundamental for important very became also concept The theology,etc.). liberation (including inculturation of gies theolo Catholic various to related closely became it VaticanCouncil, it isa century in Protestant missionary circles of theOblateexperiences. evaluation an for background general a as useful be may theology tual contex on digression brief a charism, Oblate the of contextualization of Oblates. generations recent the of discussions the to interestingly allude 2006 in published general superior the of reflections the time, same historically.the At it analyze to distance more need would we and present, our still part most the for is history subsequent – article this of frame chronological the for limit second the as chosen is 2006 date the Thus vital course of action is far more important than any “(...) specific directive!” the above: quoted and 1979 in already expressed awareness the to returning if as statements, printed fewer and action more for called world. It is striking to modern realize that, the in the in year 2004, the charism General Chapter Oblate the on reflection and reflection logical missio of plenty was There Rules. and Constitutions the of revisions several as well as regions, many in process restructuring a Steckling, Wilhelm and Zago Marcello Jetté, Fernand Fathers of leadership ing Hanley,Richard inspir general, the superior and the of resignation the Founder, the of and the experiences: nificant C a u t x e t n o The term “contextual theology” originated in the middle of the 20 the concerning statements of overview an with proceeding Before Between 1972 and 2006 the Congregation went through many sig mere statementsonpaper!(p.25) as remains it if fails and moving get to means it sent, being means Mission actions. to on move then us let years, of number a over tion l

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called “ called 185) p. online, contemporary society, of history and terms culture – in is a faith false theology” of (Bevans expression an – theology contextual not is which among most theologians that, to paraphrase [Henri] Bouillard, theology conviction strong a is there behind, lag it see to like would Church the in forces some “although that stated He thinking”. modern (...), to thesubjective» central to a“«turn as theology” “contextual defined he Word Missionary, Stephen Bevans Divine a by undertaken was context missionary the in theology textual décisif” été a américain latino- l’apport lequel pour précédent, sans événement d’un relève – de et – logie de l’émergence dimension contextuelle de toute théologie est indéniable. Dans ce sens, la “(…) briefly: more it put 2004 in Rubens, Pedro Jesuit, ABrazilian study” his of assumption fundamental this of “demonstration a with accordingly,is, tautology” a theology» «contextual term The definition. by contextual is theology “Christian that 1989, in wrote, Hall, John Douglas theologian, estant Prot Canadian A Catholic. and Protestant both theology, temporary h wr “otx” eog t te omn oauay f con of vocabulary common the to belongs “context” word The the speakerandreceiverofmessage other – an attitude requested from both sides of the dialogue equally, the to oneself” “giving as communication understands and process communications the analyzes which dialogue of theology a creates the horizons of understanding of the contemporary person; finally, it neutics which shortens the distance between the Gospel message and herme a establishes and non-believers, and believers to addressed is it hope; Christian to witness giving as understood are Christianity of apologetics positive such (...) Christ; in salvation of gift the ly] the within even Church itself, contextual or theology aspires to communicate [positive atheism religions, other in message Christian the of ignorance or misunderstanding hostility, the given gations; investi theological for context broadest the creating outlooks, and perspectives non-Christian and Christian linking discipline, frontier theologia perennis theologia théologies spécifiques théologies 10 théologies contextuelles théologies . In his opinion, contextual theology replaces the so- the replaces theology contextual opinion, his In . 8 . Some 20 years earlier a broad study of con of study broad a earlier years 20 Some ������������������������������������������� ” of European origin embodied in the “Ro the in embodied origin European of ” 6 . Then he proceeded, in nearly 200 pages, 200 nearly in proceeded, he . Then 9 . Referring to the existing literature, – féministe, noire, indienne, etc., indienne, noire, féministe, – – les «continents» de la théo la de «continents» les – 5 . - - - 7 - - - - - .

Oblatio l 235 l Paweł Zając Oblatio l 236 l Worldwide Section ades. When such words appear, they are usually free of their particular their of free usually appear,are words they such ades. When cial statements of the general chapters, published over the last four dec series the on focused used in most official Oblate documentation. During my research I have alize that the words “context” and “contextualization” are not that often and more developed in the 1970s and 1980s, it may be surprising to re persons [and]createsatheologyofdialogue”(seequotes above). the Gospel message and the horizons of understanding of contemporary tion”, as “a frontier discipline, (...) which shortens the distance between defini by “contextual as understood is itself charism the and charism a becomes experience be viewed in a similar or analogous perspective, where concrete human could congregation religious a of charism the not or whether question and, inoneofhisrecentstudies,hesuggested: contributed has Bevans Stephen quoted to “answer questionsthatarisein Third unable World contexts”(ibid.). and “oppressive” was latter the because documents”, man O ie te at ht h cneta telg ws eoig more becoming was theology contextual the that fact the Given the to leads theology contextual of idea the to reference brief This context theologici having as theology of speak we today so And expression. theological for sources valid as with tradition, and along scripture considered, be to are forth so and forms, thought rary history,culture, contempo that realizes contextual is that Theology the validity of another makes contextual theology precisely what But expression. conditioned historically and culture above is and changed, be will never and not has which of content the dition, two the on faith in reflection a as understood was It faith. of science objective of kind a as theology conceived theology Classical way. new a in theology of nature the understands theology contextual all, of First abundant is theology contextual on literature The L B e t a 12

c . m s i r a h : scripture, tradition, and present human experience – or – experience human present and tradition, scripture, : loci theologici loci

n a Acta Administrationis Generalis Administrationis Acta ou theologicus locus d “ locus theologicus o e h t (theological sources) of scripture and tra and scripture of sources) (theological l y g o

m o r f contextual : present human experience. greatly to this field of study of field this to greatly o te nepeain f the of interpretation the for

b e l w o three is the recognition of ” n i sources or sources

r a e and on and 11 h already The . l y 1970 the offi the the offithe - loci - - s

- - - - contexts: The SuperiorGeneralastheprimarywitnesstovarietyof instruction orofficialstatement.Letmequoteafewexamples: eventual an in expressed and elaborated further is which reflection, for contextualization precedes any directive and provides primary material of reality charism. The Oblate accomplished an of idea the towards ity tion of the reality and only subsequently attempts at elevating such real observa careful the to priority gives which below”, from “theology of members of the Congregation is methodologically based on the practice the to say to have bodies governmental Oblate the whatever that clear become has it 1970s disputes. since theoretical least any At on not and reality that on based usually – given are indications some sometimes lived and experienced by the Oblates in various missionary contexts and ever, there are quite plentiful expressions of attention paid to the reality How charism. Oblate the contextualize how to as directives forward a constantcontextualreflection. means which documentation, Oblate of aspect common a is serve they “ the to tion atten constant the However, ministers. and lives somebody which in theological significance and refer simply to a given sociological reality claimed anddiscovered effectivelypro most is gospel the that transformation own our in is it and evangelized, are ourselves we them, among living already is ated and made able to grow in the process. In announcing that Christ the poor… to set at liberty the oppressed», and our humanity is liber to news good bring «to us sends boy.He young the in woman, old the in Lao, Basotho, Zulu, Eskimo, Métis, Cree, the in himself ing reveal 1,10), (Jn seen ever has one no whom God the seeing them, impression the have that I our Oblates are always ready to trust. receive human enrichment from poor the whom ones the poor, the of friends the as acclaimed being poor, the serving truly our missionaries find to gratified am I world, Oblate the in go I Wherever (…) straight documentation Equally, Oblate the in find to difficult is it present human experience” of the Oblates and the people the and Oblates the of experience” human present 13 . ------

Oblatio l 237 l Paweł Zając Oblatio l 238 l Worldwide Section reality: The General Administration andthestudyof contemporary reality inagivencontext: The General Administration givesindicationsbasedontheactual requested fromthe“base”] was information more Ministry), Oblate and both (Evangelization terms on discussion much was there since Oblates; of experiences living the on focused always was methodology [the Ministry. late Ob and Evangelization aspects: two emphasized be study ongoing must an surely what of beginning The Christian man». the modern bring to can message we how study to means every by seek to methods, revise to us of all obliges live we which in society condition the of «The : the of words the theirs made members The theme for its coming Synod: «Evangelization in the Modern World». aware of the preoccupation of the Universal Church, which chose as was Council today.The world the in force evangelizing an as cacy effi its to as Congregation the questioned study The (...) gregation. Plenary sessions always begin by having a look at the life of the Con and presence of service tothe witness Asian peoples.(…) humble a be rather must it Church: ized institutional an of power the increasing of mentality neo-colonial or imperialistic an in made be not must mission of extension This urgentfor search the and neglected, most the and needs. evangelical weakest the of care poor, the for love of values missionary our of sity. We Oblates have a special contribution to make in Asia because Asia; this presence must be increased both in extension and in inten in extent certain a to present are Oblates “The Churches: Local (1) e.g.:] [“practical considerations” have followed, expressed in a few points, day to continent that confront which problems the of urgency the and seriousness the enormity, the all with pages, few a into condensed niably did make a lasting impact. The situation in Asia was carefully capitulars to recall vividly the Report on Asia. That document unde The last General Chapter is still fresh enough in the memories of the 14 . 16 . 15 ” ------personnel promoted has Canada); in (e.g. structures Oblate of asking for more specific Oblate ministries, and has suggested a some revised has America]; Latin – muniqué gies the to as indications some given has it Bangladesh); tries less conformed to that ideal, and has accepted the evangelization of the poor, has encouraged a al Council over the past two years: the General Council has promoted The report oftheVicar GeneralattheChapter1974: “the missionaryactivityoftheCongregation”: on passage long a included which report, his presented general vicar as Jetté Fr.Fernand when 1974, of Chapter General the during nessed and self-examination. An eminent example of such interaction was wit animation for tool a as Oblates to offered was turn in was which ism, char Oblate the in rooted reflection by Congregation the of level tral cen the at accompanied was study and observation careful of attitude The decades. following the in found are examples similar and tiplied, revision in some regions [cf. 3 [cf. regions some in Following these words, Fr. Jetté described the actions of the Gener undertaken works new and others to over turned been have some transformed, concerned with the poor? work this is commitments: apostolic the and authenticity Oblate – attitude» Oblate «the on asked are tions ques Congregation, the throughout everywhere almost but degree, different a Institute. To the of life the in publication, influence real its a exercised after as well as before provoked it which cussion this aspect, the document on «The Missionary Outlook» and the dis From (...) whole. a as Oblates of concern overriding the rests – lates Ob all for same the not is «evangelization» word the to given ing mean the though even – poor the of evangelization the for concern (...) The ways. many in itself shows it that and Institute, the in alive much very still is spirit missionary the that is observation first Our The quotations above, dating between 1972 and 1974, may be mul intheOblatemission of Oblate commitments according to the Oblate charism of charism Oblate the to according commitments Oblate of 17 . rd Arising out of this, some works have been Communiqué, Annex II – Asia; 6 Asia; – II Annex Communiqué, 18 . missionary? withdrawal contracts new invitations

involvement of involvement missionary strate missionary – is this work this is – with bishops, with from minis revision th Com - - - - (e.g. lay ------

Oblatio l 239 l Paweł Zając Oblatio l 240 l Worldwide Section which variousexperiences ofcontextualizationshouldberecognized. eral suggested, in December of 1975, a few basic values as the frame in Gen Superior newly-elected the poor, the serve to was aim whose ies missionar the of experiences living the to priority Giving progressive. to traditional from multiple, were change societies. that to responses Oblate The contemporary in changes sociological and cultural radical cans wantto Africanize Christianity” Christianized missionaries foreign “yesterday black today Africa, Afri say: to reported was who Kinshasa, of Malula Albert Cardinal of quotation a by illustrated was and Christianity” “contextualized of ideas the to corresponded challenge this – Churches” such in sionaries he what to thinks tobehispersonal«charism»” according work his determine to one each to leaving but aim is to train a sort of a sharp-shooter in the evangelization of the poor, and which gives a mission to its members, not an apostolic group whose tion is an apostolic group which has received a mission from the Church Fr.of idea the to according “Aourselves Mazenod: form de Congrega and the“aimofmissionaryactivityChurch”(p.119); fidelity toitsreligiouscharism: the and Congregation the of future the for importance particular of are All those reflections and actions were based on a perception of on aperception based were actions and reflections those All mis foreign of role the and Churches local of development “the – – “place of result isadialoguebetweendeaf-mutes:animpasse The hardens. and sets that and final... and abrupt are positions these activity.pastoral parochial all criticize and Often reject and Church, cal purposes, they keep their distance from the Congregation and the practi all For consequences. the all with classes of conflict the tion ques society.without of accept analysis They Marxist the on based man working revolutionary the of mentality the on taking left, the to lean working-classes the with living Oblates the all Almost (...). differently” think probably who others of scrutiny the to them sub mit to and experiments one’s openly reveal to like not does One – “lackofevaluationmissionaryexperiments”,e.g.: “evangelization” of meaning the understanding in divergence – that experiences Oblate of areas specific four underlined Jetté Fr. personal charisms in the Institute”; the challenge was to 20 21 . . 19 . ------words: famous the pronounced he General, Superior the as reelected was Jetté that period: of missions Oblate the of flourishing the and Rules the and Constitutions of version 1926 the in spirit missionary the of definition concise Outlook, sionary document 1972 the by advocated creativity the those and between indications contradiction no is There life. Church’s the in rooted be to and Church, the for feeling greater a develop the to work, Oblate Jesus Christ explicitly whenever possible, to focus on the poor in every announce to universal: and simple quite be to seem contextualization concerning General Superior the of directives the societies, temporary Oblate experiences and the awareness of the challenges present in con Letter oftheSuperiorGeneralFernandJettétoCongregation: T has to decide to go beyond itself and its internal difficulties, and to and difficulties, internal its and itself beyond go to decide to has to regain the clear vision and the missionary thrust of the Founder, it of renewal but also signs of great fatigue. To enter renewal fully and signs shows history.It its in point turning a at is Congregation The Fr. which during Chapter, General 1980 the of beginning the At tam praecellensministeriumseligatur(c.47) ad qui fiat dignus unde proficere, proximum et Deum erga caritatis praesertim virtutibus iisque in studebit, inclinare animum magis ac magis exercendum missionibus hujusmodi in ministerium ad etiam endae salutisanimarummagisderelictarum ardere oporteat, quilibet promov ac desiderio fidei dlatandae ferventi nostros sodales Cum It is striking that, with all the intensified reflection on the variety of missionary actiontobeauthentic(...) want we if Church’slife, the in rooted being of and Church the for work, no matter what it may be; the development of a greater feeling Oblate every in poor the for feeling a of development the possible; whenever Christ Jesus announcing explicitly on insistence greater a characteristics: following the with outlook, missionary our of line Concerning e h

i h s r e d a e l Oblate mission Oblate just as there was no contradiction between the very the between contradiction no was there as just p

f o F r . F d n a n r e , we must continue to go forward in the in forward go to continue must we , J e 22 T T . é

d n a 23 .

n o c t x e t i l a u z a t n o i - Mis - -

Oblatio l 241 l Paweł Zając Oblatio l 242 l Worldwide Section areas were mentioned as fields for further dialogue: parish ministry “in ministry parish dialogue: further for fields as mentioned were areas particular Two choose. they priorities missionary the in vocation late year. Provinces were responsible for discerning their fidelity to the Ob 25 May from Rome in held Council General means ofsocialcommunication): tice, interreligious dialogue, ecumenism, inculturation, secularism, new lenges (explicitly mentioned were the parochial ministry, action for jus dialogue with the plurality of particular missionary situations and chal creative a into enter to charism Oblate the permitting for sponsibility re the rested initiatives regional Upon Congregation. the of structures larger basic the as Rules, and Constitutions new the in regions, endorsed fully the to entrusted were strategies creating and bodies sionary mis local the of goals the pursuing of aspects practical the contexts, various in charism Oblate the expressing of process the i.e. situation, missionary the observe carefully to continued have Chapters General The same concern was expressed during the plenary session of the not yetchosenmissionpriorities,theywillbeaskedtodo so have Province when Provinces; individual to given be will service also be kept in mind when appointing Provincials. The same kind of ter, in its visits, and during participation in regional activities. It will let by communicating in field, the in Oblates with and Provincials with dealing in preoccupations main its of one be will this practice; Council intends to help put the regional and provincial priorities into the area, this in objective primary themselves. own Provinces its As only by taking into account the priorities chosen by the Regions and so do can It itself. commit to wants Council the which to line the is That situations. local different many in poor the evangelizing to ful faith be to Oblates helping in consists role Council’s General The the and General Superior the Administration, General the While of itsFounder beatification the was as Institute, the for grace a be would stitutions Con new the of acceptance unanimous and sincere the Toend, this world. the evangelizing of mission its and Christ Jesus of choice cal love and of mastery of self (cf. 2 Tim 1,6-7). It has to renew its radi and power of Spirit a but timidity, of spirit a not is which gift a it, take a step forward. It has to kindle afresh the gift that God has given 24 . th to June 12 June to th 25 that same that . ------issues as they started to emerge spontaneously. For example, during a during example, spontaneously.For emerge to started they as issues those on dialogue into occasions, several on entered, Administration ment taking place in the Church itself. Indeed, in the 1980s, the General government of the Congregation but was a fruit of the natural develop central the of directive any from resulted not had which fact a charism far published: charism, probably a unique occurrence in the official documentation so of the Superior General on contextual theology in relation to the Oblate Fr.by Jetté Chapter the Superior General on the state of the Congregation the in already included were observations similar Many etc. egies concerning poverty and justice, secularization, inculturation, laity This document described the Oblate realities and proposed further strat a overview,comprehensive published yet concise which 1986, of Chapter General the during offered was world the of corner every in challenges new of variety the to life of way Oblate the adapting of process the ing assess and Oblates the among developments missionary surveying in Administration General the of interest constant the confirm General) Superior as term second Jetté’s (Fr. 1980-1986 and term) first Jetté’s every Oblate(Rule9)” integral part of evangelization» and consequently the normal concern of which so many Oblates are engaged, and action for justice, which «is an The Superior General considered contextualization of the Oblate the of contextualization considered General Superior The mon, acommonspiritandspirituality com in hold we that values comprehension, mutual and dialogue in us from one Region to another, and allows us to commune and share, unites which base doctrinal common solid and strong a maintain to necessity,strive of must, we houses formation our in Nevertheless, life. It is also normal that we participate in it, according to our means. inculturating the faith. This is a normal development in the Church’s the of Third theology World.of movement current the to linked is It American theology, an Asian theology, a Latin-American theology, a an theology,milieu: African an given a of aspirations and needs the to responds which theology a is, theology,that “contextual” of talk I will make but a brief mention of this point. There is more and more (Fr. 1974-1980 between published documents of number a Quite 29 . It is noteworthy that it also included a reflection a included also it that noteworthy is It . 26 . Missionaries in Today’sin Missionaries World 27 . A summary of those efforts those of summary A. 30 . , presented to the Report of Report - 28 - - - .

Oblatio l 243 l Paweł Zając Oblatio l 244 l Worldwide Section Oblate regions: concerning Jetté Fr. by observation important an was there servation, limitations own its upon closed become would thought of system any dialogue, such without that, stating horizon, can Ameri Latin the just than broader reflection a and dialogue, more for again poor.once the called However,serving he of charism Oblate the re-inforcing as theology liberation of contributions the praised General was hopedtocontinue it on reflection and theme” this of addressed Conference Africa Oblate the time first “the was Significantly, it Church”. whole the to common in searching for “authentically African expressions of the faith which is (...) sensitivity” particular own his with African the of heart and mind the by assimilated and received well is everymis message Gospel of the sionary,“that goal istruly it that confirmed Administration General the of Representatives inculturation. of process the was sharing themes the of main the of One 14-19). (January Madagascar and Africa of January 14 from Cameroon, Garua, in held Council General the of session plenary 31 have totakeupintheyearsahead spirituality.mon will Congregation the challenges the of one is This com and spirit common values, common our dialogue, in and ion large, and her members must remain capable of sharing, in commun given region or country or culture, must remain open to the world at a in be may she incarnated how matter no therefore, Congregation, The are. we as such corps apostolic an for strength of source great oneself. a on is in character Aclosed international ing and universal becom and isolationism to lead may «regionalization» Otherwise, emerge. identities regional that measure the in deepen and intensify of and each whole of its parts. a To achieve as this, dialogue between Institute the Regions must the of growth the promotes it normal: is development a personality.Such and character own their on take will other, each from different be will Regions the more and More deal on the Congregation, its future, the development of the Regions. Brazil Paolo, São in [held session this During The same process was observed in Latin America, and the Superior . Thus the missionaries were encouraged to continue their efforts their continue to encouraged were missionaries the Thus . th to February 1 32 . st 1985, there was a meeting with the Oblates 35 . 34 ] I reflected a great a reflected I ] 33 Floig hs ob this Following . ------more orlessthesamelineofthoughtwasfollowed: 6 from held India, Bangalore, in Council eral diversification” to mogeneity ho “From poor”, sociological the to poor spiritual the “From world”, the in Church the to Church self-sufficient a “From Kingdom”, the to to community”, “From ministries to evangelization”, “From the Church regionalization”, “From autonomy to complementarity”, “From clerical to centralization “From mobility”, to stability “From Mission”, the to Missions “from themselves: for speak report his of paragraphs lowing the whole Congregation at the Chapter of 1980. The headings of the to fol presented he which and mission, for general assistant the as served the ideas already expressed by the Oblates in the 1970s, when Fr. Zago with thought of continuity was there developments, those companied 1997 menistan Turk 1997, Cuba 1997, Kenya 1994, Columbia 1992-1997, Angola Czech Republic 1991, Ukraine 1991, Venezuela 1991, Botswana 1992, contexts: new Nigeria 1987, Guatemala 1988, many Korea 1989, Belorussia in 1990, themselves found Oblates the that meant in practice Zago. In Marcello Fr. of leadership the under Congregation the of sion attention oftheOblates,anattitudewhichcontinuesstilltoday 1980s, it was the “internationality” of the Congregation which attracted late since Fr.fact, above, in – „international” word the mentioned Jetté which culture they feel personally incarnated. In the last sentences cited in matter no Oblates, all by shared be could which values common the and Congregation the of unity the preserving on di focused was only rective the and supported, and encouraged was it process, ongoing just based on Church membership as a final objective, but on the on but objective, final a as membership Church on based just tinent; (2) a wider and deeper understanding of our mission; one not the true human values present in the people and cultures of this con for respect deep with dialogue, honest in discerned be must which needs real on based strategies concrete with presence missionary a Our response as a Region and a Congregation might be fourfold: (1) expan missionary vivid a by marked were 1986-1998 years The and natural the as perceived was contextualization – more Once B e t n e e w 36 . On the level of the missiological reflection which ac which reflection missiological the of level the On .

n o c t x e t i l a u 37 . During the plenary session of the Gen the of session plenary the During . z a t n o i

d n a

n i t th a n r e to 25 to t i l a n o i th February, 1989 February, t y . ------

Oblatio l 245 l Paweł Zając Oblatio l 246 l Worldwide Section on the State of the Congregation the of State the on critical role regarding first formation” personnel, and finances sharing to commitment greater institutions, al ity in the three following aspects: “utilize more our present internation helm Steckling tried to formulate its priorities, it spoke of international formation (“athatisbothcontextualandCatholic”). first of process the to theology,referring contextual about spoken had Jetté Fr. above, quoted statements the in Already process. formation the of enrichment necessary the as seen was internationality the more etc. solidarity, financial personnel, of exchange the to as example, the policies of first obediences, cooperation within the regions for view,concerning. of points concrete more the from year following mission” the of needs worldwide the of function gener in personnel exchanging and giving in adaptable, cultures, other to open and ous, more be “to attitude an as explained was tionality Interna Congregation. the of internationality the on reflection deeper meaningful” harmonizes better with the context in which we live and becomes more it that so lifestyle our in adaptation an be should “there attitudes: late “context” was used in the documents aimed at the formation of the Ob word the which in cases rare those of one was It Congregation”. the of life “internal the for inculturation of process the of implications the to When the General Administration, under the leadership of Fr. Wil a with 1998 of Chapter General the during culminated idea The returned Zago Fr. intervention, inter-chapter the during 1990, In carnated intheserviceofpoor in and God of experience true a in rooted spirituality a to mitment com a be might response deepest Our kenosis. this one of consequence is lifestyle simple and detached a of importance The Region. this of peoples the with cooperation and of acceptance derstanding, un our impede might that bias cultural or personal any of ourselves empty to try we whereby kenosis, a ourselves; inculturate to tempt at greater still a (4) God; immanent and transcendent a of perience ex liberating and living a but theology a or theory faith a just not is a that of witnessing this and – spirituality personal our – God of experience own our of deepening a (3) Humanity”; “Full a of dawn the for together striving through God of Kingdom the of building 39 . at the General Chapter of 2004, in 2004, of Chapter General the at 38 . 42 . The Superior’s General 40 . It was analyzed the analyzed was It . 41 More and More Report ------tioning of the regional structures of the Congregation from the picture the from Congregation the of structures regional the of tioning tualization”. “inter-contex its rather but charism, the of contextualization further a Congregation at the beginning of the 21 provincially” too even or nationally too thinking are Congregation the of sectors some that impression the have “I continued: internationality”. he our And of eral said: “We need to enter into a re-founding phase, taking advantage Gen whole Superior the 2001, in the meeting inter-chapter Congregation. the At of picture larger the of benefit the for origin of regions or provinces their of context the from themselves detach also to but ready be cultures, to different of context the in work to only not called stood as “contextualization within the Congregation”: the Oblates were under internationality, for called which – etc. economic geographic, the Jubilee Year 2000,hestated: of occasion the on Oblates young the to letter a in example, For 2004. of chapter the after and before both occasions, various on formation of stages early the at internationality about spoke Steckling Fr. Indeed, formation first of issue the with together it placing internationality, about clearly Chapter,spoke General 1998 the of mandate the of view Such a perception led to a slightly different evaluation of the func demographic, – reality Oblate the of evolution ongoing the was It their in languages them with faith our share to and them to listen to learn to we have to reach out, to go to the home of those culturally different, missionaries, as that, aware us make could It introduced. now have abroad during his formation period, a practice which some provinces like ours, if almost every scholastic or spent at least one year congregation missionary a for normal it consider even would I (...) sent be to ready you missionaries. Are of bulk will be up to the southern hemisphere and to the East to send out the it future, the West.the In from come 3770, other the part, older the of 70% the that given change, great a undergone has Congregation remaining the third is equally America, split between East Latin and West. and This data means that Asia the Africa, of Regions the to countries. 50 about belong from you come of place, Two-thirds first the in addressed is letter this whom to Oblates young 900 You,the 44 . 45 Tu te re hleg psd eoe h Oblate the before posed challenge true the Thus . st century seemed not that much ad extra, ad gentes? ad extra, ad 43 - - - - .

Oblatio l 247 l Paweł Zając Oblatio l 248 l Worldwide Section isos udriig h fc ta “h Olt sii o bign the bringing Good News to those most in need and of our sense of family is so similar. spirit Oblate “the that fact the underlining missions, Oblate of variety the of description the to space of amount siderable con a dedicated more once General Superior the 2006, of November in written Congregation, the to letter his In decade. past the in weaker diverse culturalandsocialcontexts. mis a maintain to in charism their to according live to Oblates leads which thrust sionary way a as necessary itself in is It Oblates. among charism of unity of sense common the of basis the on only exist could exchange fruitful a Such Congregation. the within exchange national inter the for obstacle an become turn in would provinces) and gions an accomplished contextualization of the charism (promoted within re that paradox a be the to General seem the could of It level Administration. at discussed concern common a more once become has contexts Almost 10yearslaterFr. Stecklingwrote: as well as inculturation and the defining of our missionary priorities” gregation. (...) they have helped promote unity within the Congregation new and are leaving their mark on the organization and life of the Con “are which structures as regions viewed Zago, Marcello Fr. General, Superior the 1992, In General Administration. previous the by offered This missionary and contextual reality was by no means growing means no by was reality contextual and missionary This various its beyond Congregation the of unity the of idea the Thus and Delegations. Which wayarewetogo? Provinces decentralized our beyond Congregation the of cohesion the about think to need we Today (...) institutes. religious national as a Congregation, not a kind of federation of independent abbeys or organizational an still are we that affirm to want I (...) council. unity tional unity rests almost exclusively on the Superior General and his organiza our neighbors, among bridges many build to need would and multicultural truly becoming are we when time a In stake. at is Congregation the of unity very The (...) issue. this noted have one than More decentralized. so are we that fact the strength, very within our right located is problem structural main the judgment, our In (...) level. regional the at located be view,should our to cording ship and organization. The structural change that this will imply, ac leader stronger for call a is there that aware become easily can we If we recognize that the Congregation is undergoing radical changes, 47 - - - 46 - - - - - . its numerical decline. Along with this policy of accepting more new more accepting of policy this with Along decline. numerical its Congregation (with new contexts enriching the Oblate charism) despite contextualization ofthecharism. day’sWorld document, important an issued Chapter the General Congregation, the of situation missionary the of examination ful such indication could also be placed in the year 1986, when, after care Although he felt, in 1980, that the Congregation was at a turning point, charism. the contextualizing when values common important most the sharing and unity maintaining of importance the underlined ertheless nev uniformity,he imposing from Far transition. of period the in tion gave theCongregationadecentralizedstructurebased onregions. the new Constitutions and Rules by the General Chapter of 1980, which of acceptance the in culminated which initiatives regional supporting office, the attention of the Oblate authorities was constantly focused on true a called was what in communities countless ministry,visiting their on Oblates the of perspectives General local the the of for concern Administration rary challenges. Father Richard Hanley, as superior general, showed the contempo the to charism the adapting or “contextualizing” in proach ap individual an and creativity of favor in spoke 1972 of chapter The occasionally.employed also is latter the although “contextualization”, than rather “inculturation” word the used They presence. a such need they whenever people, poor to close be to call missionary a of terms is possibletoindicate4conclusionsoftheanalysispresentedabove. Congregation and not to their theoretical interpretations. At this point it the of authorities general the of statements the to given was preference textualization in the case of the Oblates turned out to be rather practical, missionary situations,wefindourselvesin” special the in but culture of differences the in lie not does gregation] (...) with time, it seems to me that the greatest diversity [within the Con The new generalate of Fr. Zago brought territorial expansion of the Fr.delicacy,great with Jetté, Congrega Fernand the accompanied in charism their about lot a spoken have 1970s the since Oblates This paper is necessarily rich in quotations. Since the issue of con , which was an expression of the Oblate experiences of the of experiences Oblate the of expression an was which , tour de force de tour . Despite the trauma of his resignation from resignation his of trauma the Despite . C n o L C n o i s u 48 . isoais n To in Missionaries ------

Oblatio l 249 l Paweł Zając Oblatio l 250 l Worldwide Section cific directive” spe any than important more far is action of course vital whole “This other words, was repeated what Fr. paper!” on statements mere as remains it if fails and moving get to means it sent, being means Mission actions. to on move then us “After having spent much time in 2004: reflection over a number of years, let of Chapter General the of impression the mind to recalled has Steckling. Let me Wilhelmremind eveyone once more Fr.that the Superior General by published was mission Oblate concerning document late charism. Ob the contextualize better to order in mission, the of challenges and and expertise aimed study at a better of understanding of the initiatives contemporary problems various supporting in energy of amount able mentation was examined in the present study have invested a consider sionary contexts. mis diverse despite world, the around all aspects similar miraculously almost show to continued society and Church the in present being of Such unity was never questioned strongly, and the Congregation. Oblate spirit the and of way unity the of picture the smudge to started which isolationism, provincial or regional growing of awareness the of result a as also perceived was need a way.cross-cultural Such a in periences ex Oblate multiform in participate to ready more perspective, the global of aware more be to means Congregation” the within tualization “Contex terms. those in conveyed be could evolution this of meaning the but way, such in defined never was It shape. take to started tion” tions undertheleadershipofFather Wilhelm Steckling. administra following the by up taken issue an Oblates, the of tionality 1970s. It culminated in 1998 with the growing awareness the of of the interna transition the of experiences the in rooted theology a proposed and on inculturation more reflected authorities general the missions, The present study ends with the year 2006, when the last major last the when 2006, year the with ends study present The docu whose administrations general the all that added be could It Congrega the within “contextualization of concept new a Thus 50 . Jetté had said some 30 years earlier: [email protected] Paweł Zając, Obra, Poland 49 Thus, in Thus, i m o ------mae 1928, tionis Generalis”2/2(1975),p.337. larger thanone’s province”andtobeawarethatone has“responsibilitytothatgroup”. derstand that one belongs to “an apostolic group larger that one’s local community and ministrationis Generalis”2/1(1974),p.117. “Acta Administrationis Generalis”2,1(1974),p.179. 3, 1973 ministrationis Generalis”1/1(1972),p.35. book byC. 2, p. 53,availableonlineatGooglebooks. Renewal. Remixing the Quaker Tradition in a Participatory Culture a is actuelle) (French: of MissionforToday May 15 2013/03/Reading-1-Bevans-Models-of-Contextual-Theology.pdf, online, link active on théologie ducroire text and summarizedversionoftheauthor’s interpretation. Lublin’s the in entry the of reproduction 2002, c.747. 2006 tionis Generalis”4/2(1979),p.344-345.Increasedspacingismine. Stephen Bevans and Mission. Developing the Synthetic Model Synthetic the Developing Mission. and Bevans Stephen , Augsburg Fortress1989, , „Acta Administrationis Generalis”29(2006), 23 22 21 20 19 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 2 1

, “Acta Administrationis Generalis”1/2(1973),p.219. th er Bulad s fe qoe syn “a saying quoted often is Boulliard Henri Cf. P. Ibid. D.J. exact an not is and mine is spacing extended and translation The 748. c. Ibid., M. W. Missionary Outlook 1979 9, February to 22 January – Rome Session, Plenary Constitutiones et Regulae Congregationis Missionariorum Oblatorum (...) F. 1974, 17, 19-May April Rome, Council, General of Session Plenary Seventh Ibid. [ Third Plenary Session of the General Council, Colombo, January 15-February R. Stephen B. F. Ibid., p.121-122. Ibid., p.121. 120.������������������������������������������������������������������� p. Ibid., Ibid., p.118. chapter the in theology contextual on ideas Bevans’ of summary good a See 2015. R

J J H p. 28.

R S é t t e é t t e W Bevans u H e t n a e s u b s s e Appendix II,Oblatemissionstrategyin Asia s n e a c l See also S.B. Bevans, R.P. Schroeder, L L , , k c y e D Letter written from Aix-en-Provencefrom written Letter Report to the XXIX General Chapter General XXIX the to Report l i k , , g n i , , Paris2004, Discerner la foi dans des contextes religieux ambigus. Enjeu d’une Enjeu religieuxambigus. contextes des dans foi la Discerner Thinking the Faith. Christian Theology in a North American Con American North a in Theology Christian Faith. the Thinking , e i n a B

Christmas message from Father General Father from message Christmas article Kontekstualna teologia , Maryknoll2004. Fr. Jetté reminded Oblates, in this context, of a necessity to un to necessity a of context, this in Oblates, reminded Jetté Fr. s n a v e , Oblate Mission Today. A letter to the Congregation, November Congregation, the Today.to Mission letter Oblate A false theology false l s , , A Convergent ModelofRenewal...

http://hiebertglobalcenter.org/blog/wp-content/uploads/ http://hiebertglobalcenter.org/blog/wp-content/uploads/ , Rome1976. Models ofContextualTheology

p. 69.

p. 388. ”. See C. See ”. Catholic encyclopaedia Catholic , in: W Encyklopedia katolicka s s e

p. 24. D Constans in Context. A Theology , theology , e i n a 12.01.1975 Rome, 14.11.1974 Rome, ], p.231. l , Maryknoll2004, s

, , ht is that A Convergent Model of Model Convergent A 20.12.1972 , of the above quoted above the of , , but rather a shorter a rather but , , “Acta Administra “Acta , , “Acta Administra , , Eugene OR, 2015, , vol.9,Lublin o up not , “Acta Ad “Acta , , “Acta Ad “Acta ,

p.3-4. -to- , Ro date ------

Oblatio l 251 l Paweł Zając Oblatio l 252 l Worldwide Section “Acta Administrationis Generalis”24(2001), 32nd GeneralChapter “Acta Administrationis Generalis”24(2001),p.55-56. ministrationis Generalis”23(2000),p.23. Generalis” 27(2004),p.68. Generalis” 22(1999),p.40. lis” 25(2002),p.124. tionis Generalis”21(1998),p.140. lis” 13(1990),p.79. Generalis” 12(1989),p.68. “Acta Administrationis Generalis”5/1(1980),p.99-122. ministrationis Generalis”21(1998), Generalis” 6/2(1983),p.285-293. [ tionis Generalis”8(1985),p.82. Administrationis Generalis”9(1986),p.140-181. in the Appendix. given be will reading further eventual to as indications some – article an of space ited Generalis” 5/1(1981),p.259. tionis Generalis”5/1(1981),p.237-238. 1980 Chapter Letter totheOblatesofLatin America 47 46 45 44 43 42 41 40 39 38 37 36 35 34 33 32 31 30 29 28 27 26 25 24 F. 1983 12-30, September – Paolo São Session, Plenary F. Ibid., p.83. 1985 1, February to 14 January – Garua Session, Plenary Ibid., p.173. F. Rome 1991. The comprehensive summary of their contents would be impossible in the lim 1981 12, June to 25 May – Rome Session, Plenary 1981 20, February to 25 January – Rome Session, Plenary F. W. M. 1989 February 6-25 – Bangalore Session, Plenary M. M. W. M. W. W. Plenary Session, Rome, December 28-January 22 1999 2002 3-27 September Rome, Session, Plenary ThirdMillenium the of Dawn the at Poor the Evangelizing J J J J Z Z é t t e é t t e S é t t e S S S Z é t t e Z e t o g a o g a e t e t e t o g a o g a , “Acta Administrationis Generalis”5/1[supplement](1980),p.35. c c c c , , , , k k k k , , Report of the superior general on the state of the Congregation , Letters totheOblatesofMaryImmaculate The State of the Congregation. Report of the Superior General to the to General Superior the of Congregation.Report the of State The , Letters to the Oblates of Mary Immaculate Mary of Oblates the to Letters l l l l Report of the Superior General on the state of the Congregation to the At the Service of the Oblate Charism Superior General’s Report to the General Chapter 1998 Chapter General the General’sto Superior Report g i g n i g n i g n i Report of the Assistant General for Mission to the 1980 Chapter 1980 the to Mission for General Assistant the of Report , , , , Report on the State of the Congregation the of State the on Report , “Acta Administrationis Generalis”15(1992),p.206. Address of the Superior General at the Inter-Chapter Meeting Inter-Chapter the at General Superior the of Address Meeting Inter-Chapter the at General Superior the of Address The Superior General’s letter to the YoungOblates the General’sto Superior letter The

p. 46. ]. p. 61. , “Acta , Genera Administrationis , “Acta Administrationis Genera , op.cit,p.147-148. , Rome 1984, p. 146-147 p. 1984, Rome , “ca Administrationis “Acta , , “Acta Administrationis “Acta , , “Acta Administrationis , , “Acta Administrationis , , “Acta Administrationis , “Acta , Administra , “Acta , Administra , “Acta , Administra , , “Acta Ad ,

“Acta Ad “Acta , “Acta ------, , , tionis Generalis”4/2(1979),p.345. 2006 (2006), p.28. , „Acta Administrationis Generalis”29(2006), 50 49 48 Plenary Session, Rome – January 22 to February 9, 1979 9, February to 22 January – Rome Session, Plenary W. W. S S e t e t c c k k l l g n i g n i , , Oblate Mission Today. A letter to the Congregation, November Congregation, the Today.to Mission letter Oblate A bae iso Today Mission Oblate , At diitains eeai” 29 Generalis” Administrationis “Acta

p. 24. , “Acta Administra , -

Oblatio l 253 l Paweł Zając

T mately 4% of the total populations of Asia, and presently the only Asian approxi only for accounted Christians millennium, Christian third the to India and China in the first Christian millennium. At the beginning of early the ventured by who taken missionaries, steps Christian Assyrian two almost activity,missionary Christian of millennia tentative the with beginning notwithstanding population, Christian smallest the with continent the remains it nevertheless population, world’s the of thirds Christianity.than ancient more are colorful mixture of cultures, religions and philosophies, many of which their with communities vibrant by blessed continent a is religions, and among the Asian peoples,inspiredbyourcharism. mission our of furthering the on notes concluding some and addressed Finally, we finish up this work, with a briefing of some challenges to be varied responses of the Oblates living the charism in the Asian context. the outlines part second The (FABC). Conferences Bishops Asian of Federation the of leadership the with Church the of response the and First describes the nature of Asia with its cultural and religious diversity parts. The two of consists It way? the is inter-religiousforce. What the of in part religious a realized, become poor,fully should the be Asia to A DIALOGUNG WITH W Asia, the birthplace of many of the world’s ancient civilizations ancient world’s the of many of birthplace the Asia, AY The contemporary needs of Asia demand that the that demand Asia of needs contemporary The context. in charism Oblate the living of way a as religions and his write up focuses our attention on dialogue with Asian cultures T OF e h M LIVING u l i t - c u l G a r u t THE OBLATE CHARISMINCONTEXT r a r e ASIAN CULTURES l

d n a

d d e R R 1 While Asia is home to some two- some to home is Asia While o r i a s o e l s u o i g i , i m o C t x e t n o AND RELIGIONS

f o A missio dei missio a i s

to

-

Oblatio l 255 l Gerard de Rosairo Oblatio l 256 l Worldwide Section noblest longings of their hearts, and the home of their contemplation their of home the and hearts, their of longings noblest draw light and strength. They have been the authentic expression of the rience of our ancestors, from which our contemporaries do not cease to expe religious the of treasury the been have they centuries, many over and recognize values”. and meanings ethical and spiritual profound respect we them, In salvation. and design God’s of economy the in elements positive and significant are of Asia traditions religious Asian Ecclesial Affirmations Asia hearsthecallfor in Church the that contextualization religious in is It (Jn.10:10). Full’ in ‘life a for forward look who people, of context living the in Schools involvement or ineffectiveness of the four world religions and Spiritual non- the to extent, great a to due, unfortunately is This missing. fully was which co-existence peaceful a forge to and another, one for spect re and appreciation understanding, mutual facilitate to enlightenment of out unity rich the of diversity the and motivation necessary the milieu, cultural Asian a forge to chance a with blessed is Asia that assert can one affirmation, faith common Asian this With peace. and mony har towards oriented is creation whole belief, the common for vision a God’snamely, in shares diversity, religious and cultural rich the Asian CommonBelief ippines andEast Timor. population, only slightly more than 1% of them live outside of the Phil and East Timor. So of all of the Catholics in Asia, less than 3% of Asia’s Philippines the in in are Catholics Asia the of all of 63% about fact, In Catholic and in the Philippines about 82% of is the population population is the Catholic. of 97% about Timor East In position. unique a in is population is Catholic. The Church in the Philippines and in East Timor 4.5% of the total population is Christian and only less than 3% of Asia’s South KoreaandEast Timor. thePhilippines, are population Christian significant a with countries The First FABC Plenary Assembly itself recognized that “the great acknowledging FABC, of leadership the with Church, Asian The About 85% of the world’s non-Christians live in Asia. In Asia only mission dei 2 in Asia. 3 Because, - - - - process of dialogue with the people of other faiths, the Bishops’ Institute theology ofharmonyasafoundation fordialogue. a proposes It dialogue. of process offerthe to in gift a has and discerns also Church The faith. own its of riches the rediscover can dialogue, ceive much and learn new ways of expressing its own faith and, through himself through them. It is realized that in dialogue, the Church can re to people drawn has God that and followers, their for strength spiritual of source a been have religions these how and religions other of view this statement from the first assembly in 1974 itself evidences a positive roots deeply and whose history and life it gladly makes its its own.” sunk has it midst, whose in people, the of realities life the all with brief, in – religionsthe cultures, the traditions, living the with dialogue loving and humble continuous, of churches become in concretely Asia Call tothe Asian LocalChurches the Churchanditsmissionrevolves.” FABCof by understanding the that point focal this around is It logue. dia is it then word, one FABCin the of orientation the summarize to were we “if said, theologian, Asian leading a Wilfred,Felix response, task oftotalhumandevelopment.” common our on together effectively more work to how and spiritually ourselves enrich to how another one from learn may we that Asia of religions great other of brothers our with dialogue continuing and cere sin open, an to “Weourselves says: pledge 1970 of resolutions the of important.” increasingly is Asians, faiths, other ourfellow to is commitment whose with “dialogue that affirmed beginning, very the diversity as enriching and complimenting, the Asian Bishops, right from in Asia, positively appreciating this cultural and religious pluralism and Asian Response-Dialogue of ournations. and prayer. They have helped to give shape to the histories and cultures In order to enhance and find out different ways to implement the implement to ways different out find and enhance to order In It has been the earnest concern of the FABC that “The local churches theological its as Dialogue FABC’saffirmation, on Commenting Christians of situation minority and multi-religious this of face In 4 6

7 8 Thus, 5 One - - -

Oblatio l 257 l Gerard de Rosairo Oblatio l 258 l Worldwide Section ration and make an exchange of various gifts, in order that they may they that order in gifts, various of exchange an make and ration components can and must unite their strength in the attitude of collabo ( God’ of ‘people the of demands Communion context concrete a in difference and diversity to respect with collaboration and complementarity a in acter,resulting char in ecclesial evangelical, is charism a of contextualization Such Obedience’, not a given one, and to a life of communion in the context. 12:56; (Lk. awareness of the contextual needs, read in the light of the Word of God prophetic Charism’ ‘Founding our same been had thrust the with Charism Founder’s the reinterpreting cally congregational charism. call pastorally, religious are called to contextualize and reinterpret their mission of proclaiming the Reign of God. In view of responding to this Mission faiths, other of religious and peoples to out reach to called are gious ligious people: monks, nuns, sannyasis. In this situation, Christian reli re own their Christianity,in have from religious also Apart other Asia Church. the in group small a are religious that acknowledges It life. of FABC,dialogue in in vanguard religious the the be also to invites Asia ety, at the dawn of this century, the Asian Church, with the leadership of soci just a and development sustainable for together working of view from one another, in search of better understanding of life’s meaning, in Call toReligiousin Asia of life.” dialogue the of promotion the for springboards as used be should ties Communi Human/Christian below.Basic from grow should dialogue of culture “The following: the says session fourth the of statement nal dialogue.” through peace promote to together work can which brotherhood a in together living of goal and concern common a having and traditions faith various of adherents of composed Communities, Human Basic of forming the encourage we level, local the at dialogue interreligious promote “to says dialogue, inter-religious of promotion the inter-religiousfor for search their of process the in Affairs(BIRA), A cursory look at history tells us that contextualization and radi and contextualization that us tells history at look cursory A learning of service the in dialogue interreligious promoting While 10 inter-gentes. GS ) Cnetaiain s lo h otoe f ‘sensed of outcome the also is Contextualization 4). Dialogue is the key attitude and approach in their 11

12 . It had been the result of an of result the been had It . 13 LG . Further, the ecclesial the Further, . 9-17), that various that 9-17), 9 The fi The

in ------e a cnat lo ih h mn Bdhss iig n h ae and area the in living Buddhists many the with also contact had he but labourers, estate the to only limited not Kandy,was towards galle, to beknownasthe‘FatherofDenominationalSchool System’. until the takeover of schools by the State in the year 1960. Bonjean came children of all religions, thus came into being and would last a century, or Denominational the benefit would which system, School Associated education. secular sound The a provided they if schools, such to grants give to willing was could also government children. The its for schools open denomination religious any that decided 1869 in Government then reform, for on recommendations his policy Accepting matters. liberal educational more a adopt to it forced he Government, the with dialogue in system, educational the in reform for need this to sponding the bondage to which Catholics of those days were subjected. Thus, re off shaking of object the with commission School then the and ment Govern the with corresponded public, the before placing education Catholic besides he, deficient, and limited were Schools Catholic the ing hisconversion” result criminal, Buddhist condemned a over winning of privelege the had Kandy,“he Kandy.In in Buddhists and laborers estate the among Fr.PerreardPeter John Hundreds came to visit him, and placed their services at his him. disposal”. for love their show to how knew hardly district the of Catholics The Non-Christians. Protestants, by “respected was customs, local the affairsJaffnathe temporal thelearning of mission,Tamil and language de Steffanis their missionary endeavour among people of other faiths. the Oblates in the early pioneering period, let me take note of a few for Oblates inSriLanka this missionisenvisagedas Church. the of mission the in efficaciously more participate Fr. Isidore Joseph Belle Joseph Fr.Isidore ArchbishopBonjean C. history. Oblate in Provinces first the among was Lanka Sri Among (1821-1878), an Italian charged with the management of the O L B s e t a 17

n i (1826-1879), from Port-Jussy,from (1826-1879), worked Savoys A n a i s (1823-1892), from France, in a time when time a in France, from (1823-1892), ’s (1816-1931) apostolic ministry in Ke in ministry apostolic (1816-1931) ’s I e r r e t n inter gentes l s u o i g i C . 15 t x e t n o Bro. Gaspard 14 In Asia, In 18 16 - - - -

Oblatio l 259 l Gerard de Rosairo Oblatio l 260 l Worldwide Section words of Pope Gregory the VII aptly fit into his life, one who sacrificed These exile”. in die I therefore and iniquity hated and justice loved “I society.of strata high the with but illiterate, the and poor the with only not influence wielded He humanity. of species neglected much a ers, pull rickshaw the and workers plantation the among worked he cies, that Sri Lankans of all religions profited. With his social reformist poli ka, an educator and social reformer, he had contributed in both fields so by Mr. C.W. Kannangara, thethenMinisterofEducation. appointed Commission Education the on and Commission Service cial So the Commission, Divorce the on served He others. with laboration Justice’ and campaigned vigorously for social-economic reforms in col ‘Social called magazine a edited He justice. Social on based Order cial So the of restoration for movements new and development social and human for societies new started He Diocese. Colombo in College, sity of Rector Univer Founding Aquinas the was he genius, intellectual an handmaid tohismissionaryworkamongcountrymen. a as him by used was learning prodigious his subject. All the on contro versy any in irresistible him made sources, Tamil and Sanskrit the and his first-hand knowledge of Hindu Philosophy and mythology from was at his best in his writings on Hinduism. His mastery of the language Church history, and liturgy, both in prose and poetry. Fr. Gnanapragasar reader with first rate literary works of doctrine, apologetics, asceticism, the Tamilsupplying for campaign a perseverance great with on carried he writings, religious litterateur.minor a Togethersome and with rian, famous Templethe ing of them as ‘Nallur Swami’ (Nallur is in the heart among of known the fact, city of in Jaffna,was, hous He respected. Hindus the whom Sannyasi a of image popular the into well fitted life of way ascetical and simple his ministry, his in background family Hindu his with Gnanapragasar Swami as known Lankan Tamilpopularly Sri North, a the 1947), from beautiful multi-culturalreligiouscity. civic activities of Fr.and Belle, apostolic Kegalle was rapidly transformed the into a little Through them. with relationship good a developed Fr. A.J.B. Antoninus Fr. Peter A. Pillai nineties, mid In (1904-1964) a Sri Lankan Tamil from the North, r Saiahpla Gnanapragasar Swaminathapillai Fr. (1905-1973) Saiva Heritage). He was a linguist, an histo an linguist, a was He Heritage).

hailed from the North of Sri Lan 19

(1875- , ------decades. His contribution in and through the Sinhala Poets’ Association six over for Lanka Sri in culture Sinhala Buddhist and art the to much contributed cultures, and religions on VaticanII of teaching the with keeping in Lanka, Sri of South the in patriot, and author lyricist, poet, Evil forcesgunnedhimdownon10 and self-emptying radical him for ed aged that and Christianity must grow together. This demand non-violent way, we have to struggle with evil forces today”. He envis host of other things. He wrote in 1983, “with faith, prayerfully and in a pilgrimages for the Buddhist folk and set up a mothers’ union, among a Christian feast days, recycled drop out youth back to school, organized Buddhist, on Wellasa.in services folk joint rural He Buddhist the with Life of Dialogue 2. community; farming the for development and tice house, small a up setting There, Uva. Lower Buttala, called village Buddhist dominantly pre a in live to chose He presence. of apostolate village the to himself reality environment of Uva. His work consequently led him to dedicate priests, he worked out an action-reflection program based on the multi- diocesan the of formation the in director as There, Badulla. of diocese made newly then the UVAin the uplands in work to moved he after, years TwoBalasuriya. TissaFr. by founded Religion, and Society for visiting lecturer at the Ampitiya seminary, he was attached to the Centre a being while Lanka Sri to return his in on Faiths Asia, Living the and ter his second doctorate in Paris on the Paschal Mystery in Christianity selves andothers. them for world better a up build to differences religious petty above rise to learn would Lanka Sri of children the that so religion, their of irrespective children all to movement the up opened he on, Later dren. chil of actions the through teaching of technique new cally stands out. He founded the Lanka Sri of Children the to service his Communities, Christian of Basic formation the in forerunner the being besides achievements, toral multi-religious SriLanka. in equality social about bring and injustice fight to vocation Oblate his Fr. Marcelline Jayakody Fr.Marcelline Fr. Rodrigo Fr. Felix Mevel 21 Suba Seth Gedera Seth Suba

,

a French missionary (1925-1984), among his pas (1927-1987) from the South of Sri Lanka, af 20 La-kri-Vi (1902-1998), the well known musician, known well the (1902-1998), th movement, envisaging it as a radi , he worked with two axes: 1. Jus 1. axes: two with worked he , Nov. 1987. anatta of the of 22 Buddhist Sasana Buddhist ------.

Oblatio l 261 l Gerard de Rosairo Oblatio l 262 l Worldwide Section appreciating and encouraging the ministry done for and among people. among and for done ministry the encouraging and appreciating Government of TamilCentral government the State and the Nadu both in resulted India in Oblates the of presence dialoguing a Such circles. ecclesiastical and Government ruling in people decision-making the with and roots grass the at people with dialogue living a involved tries trained, a syllabus was proposed to be followed in Schools. Such minis were workers health education, health being focus main The munities. tion of Sri Lankan repatriates and the integral welfare of the tribal com rehabilita women, poor of empowerment children, poor for education management, home care, family care, health as such issues of variety a on education non-formal of consisted villages in ministries Their area. Nadu, where the Christians were scattered. TamilTheir focus was on the poor of the in heritage Hindu of city Indian South a Kanchipuram, in be to chose Oblates Province. Oblate Lanka Sri the from pioneers cese. Dio Madras-Mylapore of Arulappa R. Archbishop then by invitation Oblates inIndia Third World Theology. Voicesof and Justice, Social Quest, Logos, of editor was and WOT) (ETH Theologians World Third the of Association Ecumenical The of African Asian Spirituality, the Asian Meeting of Religious (AMOR), Forum Solidarity,the Global for Religious of Forum International the (PAFFREL),elections Fair People’sand (CRM), Free ment for Action Move Rights Civil the and harmony, national for Committee Citizen the formed preservation; environmental and understanding generation work was many-sided. He promoted inter-religious, inter-gender, inter- with social justice and a deepening of cultural values. In this respect, his development economic in values human of realization their by Lanka, help in the integral human liberation and fulfillment of the people of Sri to was objective whose Religions, and Society for Centre the began he University respectively in Agricultural economy and Theology. In 1971, dhist prelatewroteabookaboutCatholicPriest. wrote a book about him. This was the first time in the world that a Bud such that was Ven. IttapaneDhammalankara Thera, aBuddhistprelate, h Olt Msin n ni bgn n 98 rsodn t the to responding 1968, in began India in Mission Oblate The Fr.BalaSriya Tissa r. aimili Emmanuel Mariampillai Frs. (1924-2013 graduated from Oxford and Paris and Oxford from graduated (1924-2013 and tnsas Philips Stanislaus 23

ee the were ------the Southern part of the country have been recognized as Muslim Prov in Provinces civil two The in Asia. country Christian predominantly a accepted the mission in Cotabato and Sulu which were the exception in Oblates inthePhilippines Bangala, ofBangladesh. language, the speak not do who Uraos, and Garos, Khasis, called alas people/Trib indigenous the among working on European focused few was Oblates, a with along missionaries Lankan Sri the by 1973, in missionary fromSriLanka,Fr. Joseph Theogenes. veteran another said accomplish” can anyone which etc. habits, good we had to do was fundamental, like fostering Christian virtues, forming presence and a way of dialogue with such an Islamic milieu. “The work situation conflict has erupted. It seems to be demanding from the Oblates a new a mode of there, law Sharia of implementation the and tion However, with the rise of the Jammahat Ullah Islamic majority.fundamental fac Islamic the with dialogue in being for opportunity an vided and, in Faisalbad diocese, Gojra Parish School, were places which pro ter of relating and dialoguing with them. In Quetta, the Grammar School Rangpur,the in landlords and Derekabad mat a was it areas, Azizabad Muslim the under working been had who landless the and India, Goa, from migrants majority.Christians, Workingthe among from hostility and cordiality both experienced had he 2%, only were Catholics and Christians where State, Islamic an in there experience of years twenty his in that, said he 1971, in Pakistan to go to Lankans Sri pioneering Oblates inPakistanandBangladesh Saivaite social,cultural,andreligiousreality. their presence in a Hindu milieu and their continuing dialogue with the in Enathur, on the outskirts of Kanchipuram. It was meant for furthering Samarakone of It was a mission Swami Amalraj Swami In 1939, with an official invitation by the Holy See, the Oblates the See, Holy the by invitation official an with 1939, In State, Islamic an Bangladesh, in began that mission Oblate The with interview an In , a Sri Lankan missionary, began the Aanmodaya Ashram missionary,began Lankan Sri a , integentes. , one of the first Indian Oblates, and Oblates, Indian first the of one , r Bsl Silva Basil Fr. In the 1990s, the Oblates, with the initiative , one of the first among the among first the of one , Swami Joseph Swami - - - - -

Oblatio l 263 l Gerard de Rosairo Oblatio l 264 l Worldwide Section Challenges well. as challenges some with us in leaves here Asia peoples with being and presence continuing Our followed. be to tradition a and legacy rich a them sensitivity,behind contextual left certain have with charism their living Oblates, the that proved has of History peoples Asia. the among the result of their sensitivity to the context and burning zeal for mission Reign ofGod. search together to carry out the mission lenges to seek a better pastoral expression and have demanded a sincere a for deeper reflection and critical evaluation. call As such they have posed chal which Church, the of practices and doctrines the with flict people there. On the whole, such contextual experiences come into to con appeal an had which Confucianism face and Taoism to Shinto-Buddhism, had they etc., Vietnam, Japan, Thailand, Laos, as such Asia, been continued. has mission the and Philippines, the in arrived Oblates the backdrop that a such in is It culture. and heritage Islamic their protect to of the South as attempts were made to preserve their independence and Moros the by resistance and tension was There Southeast Asia. in that bato, and Lanao was propounded as having followed a pattern similar to Cota Sulu, in Islamization Mindano. of part Southern the in foothold of the Philippines in the 16 colonization Spanish the and Catholicism of advent the Before inces. − − In short, the Oblate response in Asia before and after Vatican II was of parts other in missions started Oblates when periods, later In otxs te elbig f u pol i aadnd no the hands into of politicians. The abandoned history has been is a witness to misuse people of our of well-being the contexts, such In efforts. political mere become have leaders, religious and civic of co-operation competent active the without ation, reconcili to respect with made efforts Asia, of parts some In society. people, facilitating the religions to play a transformative role in tion to inter-religious collaboration for the common good of the apprecia mutual of dialogue a from move to need the is There th century, Islam had already gained a strong inter gentes with the goal of the - - - - - focused. tive, prophetic, inclusive, contextualized, life-oriented and communion libera charismatic, more are Founders Vat.these in of visions The II). ( response in creativity and initiative daring need, contextual the of awareness burning a context, given a in Spirit God’s to openness cal radi – experience founding their to and Founders the to return to need visions of Spiritual Schools. 2. This places before the religious also the core characteristics and visions of the Founders of the religions and the the 1. sources: basic the to return to in need religious Asia we context, In order to do the mission in an Asian inter-cultural and religious and inter-cultural an Asian in mission the do to order In − − − − from institutionalreligionsandotherpersuasions. people accommodates and houses which religiosity’, ‘popular of emergence the is there result, a As visions. Founder’s their Today, religions being more institutionalized, they begin to lose human community. ple of different faiths and spiritual persuasions to live as a basic There is a need for an inclusive vision in view of enabling peo leaving frominstitutionalreligionsandotherpersuasions. people accommodate and house which religiosity, popular ing human community. There is also the need to address the emerg ple of different faiths and spiritual persuasions to live as a basic There is a need for an inclusive vision in view of enabling peo the activityofbad. than harm more does good the of passivity the that fact the of of unity in diversity. Our contextual experiences make us aware vision the violating and people our of coexistence peaceful the way,destructive in role their harming played have and conduct cal stance of religious apoliti leaders, the extremists flourish with their and silence the of because context, a such In groups. tremism is at times fanned by selfish politicians or other interest ex Their racism. or misconduct own their for religions misuse On the other hand, there found inreligions. thrust prophetic collective the with leaders, religious of ment involve active the for need a is There politicians. by religions C n o

are religious extremists or fanatics who L C n o i s u

PC ------

Oblatio l 265 l Gerard de Rosairo Oblatio l 266 l Worldwide Section those who encounter Jesus Christ in one or other dimension of his life his of dimension other or one in Christ Jesus encounter who those Christian perspective we can say that there is an invisible community of the communityofJesus. in were they certainly Christ, of “disciples” the of part not were though they Even real. was Jesus with encounter Their Jesus. with levels various at themselves related who others the Jesus’ all and crucifixion, of site the at Roman the demoniac, Gerasene the Pharisee’shouse, the at feet His at woman the woman, Samaritan the Nicodemus, imathea, Ar of Joseph Zacchaeus, woman, disciples, Syro-Phoenician the Centurion, seventy-two the the Apostles, twelve the example, an for are, There contexts. different society,in his of people multi-faceted a with himself wasapersonwithburningecclesialzeal(OblatePreface). growing ecclesial vision is imperative for Oblates in Asia. Our Founder Asia. in God of Kingdom the build to seeking and poor, the and religions cultures, Asian with dialogue fold harmony,of vision overarching an by inspired three a toward oriented Church’ context. mission of persons be to and fruitfulness spiritual for fundamental is experience foundational this to Returning members. first the of experience founding the to and Founders the to return to need the religious the before places ism. This char communitarian and collective a into developed Spirit, God’s to openness radical his with initiatives his need, contextual a to response reality.Founder,the of inspiration original faith the his words, other In the account into taking context, their in members first those by lived God’s Spirit”aspersonswithspecialgifts,charisms( followers. Vaticanof inspiration the “under persons such recognized II their to transmited they which them, in element formative the became which them in Spirit God’s of characteristic particular the is this that whosaid that ‘founders were raised up by God’. He used this expression to the Magisterium, show of documents official into Founders” the Felix Wilfred, commenting on this scenario says “viewing from a from “viewing says scenario this on commenting Wilfred,Felix are in Asia Religious a being of way ‘new a of part be to also are Asia in Religious was life the way the in alive became Founder a of charism The of “charism expression the introduced who Vl, Paul Pope was It

incarnated,

under girded by a commitment and service to life, to service and commitment a by girded under inter

called to follow Jesus, who was in dialogue in was who Jesus, follow to called

gentes in an inter-cultural and religious and inter-cultural an in 24 Thus, being imbibed by this by imbibed being Thus, PC l). - - - Challenges andImpact,”inFAPA I,p.xxiv-xxv. Asia nos. 5-9. 4; p. Orbis, 1970-1991 FromBishops’ Documents ConferencesAsian of revealed withwonders.” forth from the heart. And where the old tracks are lost, a new country is this article: “When old words die out on the tongue, new melodies break self (Col.1:15-20),sothatGodwillbeallinall”(1Cor. 15:28). Him God with and other each with us of all reconciling 1:8-10), (Eph. together things all gathering is who Jesus, in God with collaborating are we context, inter-cultural the in life of dialogue Through context. multi-religious the suit can that pastorally it articulating of ways better find to and Charism, their living of ways present their more question religious inamulti-religiouscontext. being’of way ‘new of development further a the for point starting a be comment indicates that the experiences of such partial encounters could have”. not does God has, Church the whom many and have; not does Church the has, God whom “many identification: an such against reminder powerful a are Augustine of words The equaled. fully be er nev can Church the which with kingdom the of communion the and God of plan mysterious that into way this in led Weare teaching. and , FABC Papersno.131,p.3. 9 8 7 6 5 4 3 2 1 up wind to like would I Tagore,Rabindranath of words the With to challenged hence are charisms specific their with Religious FAPA III,no.3.4,p.123. R F. R Ibid. p.3. FABC Office of Ecumenical & Interreligious Affairs, LG FABC Papers,nos.106,138,139. B. a s o a s o G. W 16,17; J l l i n h o R l s e s e e r f a s o & & P d l A A Ecclesia in Asia u a “h Fdrto o Ain ihp’ ofrne: Orientations, Conferences: Bishops’ Asian of Federation “The , s e a v é r a v é r & C.G. & l II, l l o o Ecclesia in Asia in Ecclesia , p.14. , p.14. A a v é r , n.6. l o , eds. , , Post-Synodal Apostolic Exortation, 1999, Exortation, Apostolic Post-Synodal , For All the Peoples of Asia: Federation Asia: of Peoples the All For Colombo Province,SriLanka [email protected] Gerard deRosairo, , Vol. I, 1992, Maryknoll, Vol.1992, , I, A Glimpse at Dialogue in 25 His i m o - -

Oblatio l 267 l Gerard de Rosairo Oblatio l 268 l Worldwide Section An InternationalReview (FABC)at Bishops’Conferences Press. 57; 58. in contemporarytheologicalreflection 25 24 23 22 21 20 19 18 17 16 15 14 13 12 11 10

J. Ibid., V. III,partII,p.320-322. Ibid., p.171-173. Ibid., partII,p.117-119. Ibid., V. III,partI,p.273-275. Ibid., V. II,part.p.225-231. Ibid., p.162-164. Ibid., p.85. P. G. Y. The Synod of Bishop on ‘State of Life’ in 1987, 1990, 1994; A. FABC Papers,no.72i,p.10-11; seealso FAPA. lll,p.145. F. Y J W C R d n a s a h t u s e n u e r a g n o o n a m o i l R e r f -K o r i a s o a d

, , I , OnthebanksofGanges n a Diversity and The Charism of the Founders, The person and charism of Founder , , , “A Our Tribute Church in Asia and Mission , XXXIII,no.

New Way

Communion the Service of Life in Pluralistic Asia”, Pluralistic in Life of Service the , V. l,2001,Colombo,CSRPress, p.80. of Being Church in Asia:

, 1994,Uk,St.Paul,p.129. 1, January, 2005,p.72. , 2002,ISPCK,p.218. , 1982,London,SCMPress,p.70-76. LG

Inter gentes 44; PC 5:

The Federation of Asian MR , 2015, Sri Lanks, CSR 10,14. VC 47a; 48a; 49b; Missiology: C tion. Lesdéfiss’appelleront : piété,appartenance,ouverture. s’appeler peuvent Tiers-Monde, dans l’anciennecoloniebelge. vient facilement à rechercher un tel sens de ce côté-ci du monde appelé d’autonomie l’idée manière quelque de aussi sous-entendait Mazenod enRDC. de d’Eugène charisme le comme lire se doit qui ce de lignes des aussi aura guidés comme Oblats de Marie les Immaculée. qui Ces marques ce dessinent exemple, par disent, qui marques des laissé ont Ils acteurs. yeux de personnages proches ou lointains, témoins crédibles ou simples récits desanciensetdelamémoirequitientlieunotre Tradition. des apôtres. Sans prétention, je peux esquisser le sens qui se dégage des Actes des l’auteur comme faire peux je Mais historien. en parler plus Il estnéluiaussien1931. plus ancien, Mgr Louis Mbwol, a prononcé ses premiers vœux en 1955. année de naissance (officielle) de mon propre père. L’Oblat congolais le du Zaïre ? J’ai 55 ans. Les Oblats sont arrivés au Congo-Belge en 1931, AUT L’autochtonie, j’en épingle trois repères et trois défis. Les repères Les défis. trois et repères trois L’autochtonie,épingle j’en cas ce dans l’autochtonie que qu’est-ce Mais les travers à bas, le par comme raconter se ainsi peut L’histoire non pas peux ne journaliste-reporter.Je en parler donc peux ne Je démocratique du Congo après s’être appelé aussi la République la aussi appelé s’être après Congo du démocratique tone, celle du Congo, ce pays devenu aujourd’hui la République omment oserais-je parler de la naissance d’une province autoch OCHT CONGO, LA ONE : CHANGEMENTSDANLA : la formation, le développement et la conscientisa la et développement le formation, la : J n a e MISSION DESOBLATS NAISSANCED’UNEPROVIN -B e t s i t p a M a l e g n e , i m o ? Et si l’autochtonie si Et ? VIE ET ? On en On ? LA

- -

Oblatio l 269 l Jean-Baptiste Malenge Oblatio l 270 l Worldwide Section Et comment le nom et le visage du saint français du dix-neuvième siè dix-neuvième du français saint du visage le et nom le comment Et Congo-belge l’ex dans l’Équateur, sur vécu oblat charisme du culier l’universel atteindre pour lier l’envoi desesfilsauxquatrecoinsdumonde. et mission la autrement penser pu aurait il auxquelles grâce mériques nu liaisons des rêvé doute sans aurait Mazenod de Eugène Français horaires fuseaux différents des parlons nous que lors dès risme cha même le partager et Immaculée Marie de Oblats des congrégation la à commune comprendre. appartenance notre le mesurer comment l’occurrence, devrait En on comme particulier, du cœur au est versel L’uni particulier. le et l’universel entre l’articulation d’aujourd’hui, en 1994lorssurSynodespécialdesévêquespourl’Afrique. dans la maison-Église ou dans l’Église Famille de Dieu, comme on dira puis l’humanité dans Dieu de enfants des dignité l’égale de naissance recon la sur et particulière place sa sur 1950, années les dans comme toujours, et encore L’Afriques’interroge l’indépendance. recherche de acharnée comme sonne d’Afrique, l’Église dans et Afrique en vive pour s’assurerl’autochtonie ? nomie par rapport à qui et à quoi l’ que entend phone franco l’oreille plus, Bien missionnaires. premiers tout des l’arrivée à ainsi l’êtreautochtone ? l’universel à temps même en ouvre qui ticulier par un dans l’enracinement rechercher, congrégation, le sans indiquer, une pas toute n’est-ce de attentes aux pays d’un l’histoire Joindre « histoire leur de ans 75 vous. naires Oblats de Marie Immaculée et votre pays comptent sur chacun de « remarquer: notamment fait brait ses 75 ans d’âge, le Supérieur général d’alors a signé une lettre qui Et maintenant Et oblat contexte le dans cerner, de aussi serait question La bien particulier le et l’universel entre l’articulation de question La autochtone pas n’est Congo du Province la que ainsi Considérons célé Congo du Province la lorsque Kinshasa, à 2006, août 22 Le » Wilhelm Steckling a constaté combien les Oblats célébraient les L’ o t u a c e n o t h : Comment chemine-t-on vers le cœur d’un particu d’un cœur le vers chemine-t-on Comment : autochtone , en étroite proximité avec l’histoire du pays du l’histoire avec proximité étroite en e r t n e Sachez que la Congrégation des Mission des Congrégation la que Sachez ? Comment pouvons-nous saisir le parti le saisir pouvons-nous Comment ?

rapproche de l’ de rapproche l ’ ? Et suffit-il de recruter des Congolais e s r e v i n u l

t e

autonome l ? N’est-ce pas indiquer pas N’est-ce ? e

i t r a p c u . Mais l’auto Mais . l r e i ? Le ? ». ? ------sion n’a pas toujours respecté ni les personnes ni les peuples et leurs et peuples les ni personnes les ni respecté toujours pas n’a sion mis La consciences. les convaincre à travailler bien faut il véritable, veuillent ensortir. et reconnaissent la personnes les et peuples les que bien faut il vreté, bien la mesurer pour que leur dévouement ne soit pas illusoire. La pau accueillent les qui femmes les pauvres des chez trouvent se qu’ils dit religion danslaconnaissancedesoi-mêmeetl’autre. la poser de s’agit Il différence. la de défi ce à répondre pour d’action lieux trois et modalités trois seront conscientisation la et veloppement retentira mission La différent. longtemps encore d’une certaine épreuve de force. La formation, le dé Dieu un en carrément pas croient ne « une pas Dieu, onleconnaîtdepuistoujours… ancestrale. manière la de différente façon de Dieu de parler Oblats viennent les que rappeler de nécessaire pas n’est qu’il sorte de terrain, le préparé ont respectifs territoires leurs de partie une cèdent qui tistes ser, Scheu les et Jésuites Les signifie. cela que ce savoir bien devra on pauvres « viennent Congo-Belge au d’Ipamu vicariat le dans sur lequelreconnaîtretroisrepèresetdéfis. non-exprimée de l’histoire de la mission oblate au Congo. Elle est l’axe ailleurs en Angola Afrique, en en Amérique etenEuropeou Asie ? Caxito, Ondjiva, Luanda, atteindre pour frontière la Lolo de d’Isangi, Kinshasa, de Kikwit, de d’Idiofa, diocèses les dans concrètement passent-ils cle T s i o r Si la contrainte ne peut constituer le chemin d’une évangélisation d’une chemin le constituer peut ne contrainte la Si a leur qui Mais pauvres. les évangéliser donc viennent Oblats Les vivent des ne bien Africains que sûr pas n’est il 2015, jusqu’en Et Basutoland du 1931 en arrivés missionnaires premiers trois Les Cette question de l’inculturation est éminemment aussi la question

s e r è p e r », selon le mot de leur Fondateur, à la suite de Jésus. Évangéli double appartenance double

r u o p

l a

e r F t e r e m r o c n a s s i a n n o

c ? Et comment, du Congo, franchir ensuite franchir Congo, du comment, Et ? s n o ? La pauvreté, les missionnaires doivent missionnaires les pauvreté, La ? » ou une double épistémologie, qu’ils épistémologie, double une ou »

c t e n o i t a s i t n e i

e s c

r e m r o f e ? Et que disent les hommes et hommes les disent que Et ? : F n o i t a m r o , d vnéie les évangéliser e v é l t n e m e p p o Et ? - - - - -

Oblatio l 271 l Jean-Baptiste Malenge Oblatio l 272 l Worldwide Section l’indépendance politique du pays. Ce fut la cristallisation du conflit de conflit du cristallisation la fut Ce pays. du politique l’indépendance de année 1960, en éclata violence La paix. la dans l’évangélisation de et développementhumain. gressio « l’encyclique dans et VaticanII Concile au compris s’est appeléle« développement». qui ce pour travailler à arrivés sont en ils l’enseignement, De raison. et foi entre relation la de compréhension la élargir à Oblats les conduit de l’autochtonie. fleuron le seront vocations Les 1954. en Ifwanzondo à ouvert est loppement delaculturepourpréparerlescœursàadhérerauChrist. déve au travailler de fondamental besoin ce sur s’interrogent ils Mais l’enseignement. dans engagés encore sont Congo du Oblats les gnante, à lafaveurduConcile Vatican II. qu’ils apportent est essentiellement écrite. Et la langue même changera, ment. Les écoles doivent apprendre à lire et à écrire. La Parole de Dieu évangéliser.à l’enseigne dans œuvré ont tous presque que fait le D’où personnes les former à décennies, premières les dans aussi, consistera missionnaire l’œuvre Mais langues. les et sociologie, la et doctrine, la théologie, la dans aussi renouvelant se en cultures des et peuples des se écoles Les construisent aveclessubsidesdugouvernementcolonial. enseignants. des deviennent catéchistes premiers Les tous. pour écoles des créer vont ils et catéchistes des former vont Ils l’enseignement. dans et formation la dans s’investir vont ils pourquoi sonnables, puis chrétiens, enfin les aider à devenir des « Christ, du suite la à Fondateur, leur de mot n’ont pasmanquédelapartdesmissionnaires. cultures. Pourtant, la prudence et l’attention, la sagesse et l’intelligence De 1931 à 1960, le temps était trop court pour recueillir les fruits les recueillir pour court trop était temps le 1960, à 1931 De « le dans résonna oblat charisme Le ont congolais peuple du l’histoire de avatars et péripéties Les noviciat Le 1950. années les dès pensée l’a on oblate, relève La ensei congrégation d’une charisme le revendiquer sans 2015, En Les missionnaires eux-mêmes doivent se former à la connaissance le suivant fallait, qu’il compris vite ont oblats missionnaires Les » du pape Paul VI. Il faut articuler foi et raison, mais aussi foi aussi mais raison, et foi articuler faut Il VI. Paul pape du » D e v é l t n e m e p p o

d s e développement des peuples des développement

p u e p l rendre les hommes rai hommes les rendre s e Populorum pro Populorum ». Et voilà » - - - - - la croyance à l’ensorcellement qui phagocytait les énergies.les jeunes phagocytait Les qui l’ensorcellement à croyance la de l’invisible, c’est-à-dire de l’impondérable dans la vie humaine. C’est ne qu’ils sentaient comptaient pas. Les jeunes jeunes gens avaient « Les lendemain. de manqué ont village du développement le pour gens jeunes certains par déployées énergies les grâce auchangementdecomportementdespersonnes. monde le changer faire à vise On debout. mettre se vont personnes les par le missionnaire porte sur l’individu, mais c’est en communauté que bout. La conversion attendue comme fruit de la prédication du baptême conçu et organisé sur terrain comme processus pour mettre le peuple de faveur l’environnement maisaussiaveclemondeinvisible. reconstruire les personnes et les communautés dans leurs relations avec taire ges… Mais il fallait surtout insister sur le développement « aussi les dispensaires et maternités, les ateliers de menuiseries, les gara de « développement». œuvres les dans agents ses davantage impliquer ainsi allait mission la 70, années les Dans grandissante. pauvreté la constater qu’à n’avaient « des s’occuper venus 22 du janvier 1964 :lespèresDefever, HardyetLaebens. nuit la dans tués furent oblats missionnaires trois Kilembe, A pillées. et détruites furent oblates missions 31 des 27 Mulele. Pierre de rébellion la de destructrices mains les encouragea marxiste l’idéologie oblats, missionnaires les par desservie région la Dans colonisation. la violence. la à appels des à résister pour critique capacité la toujours pas n’avait peuple le Et démagogie. de exempte été toujours pas n’a politicienne propagande La loi. sa dicté a politique La mission. la par notamment la rencontre des cultures congolaises et de la culture occidentale portée Très concrètement, les missionnaires oblats ont constaté combien constaté ont oblats missionnaires les concrètement, Très sa en réalisée l’œuvre détruire à mis s’est-il peuple le Pourquoi mais écoles les avait y Il infrastructures. les reconstruire fallait Il « les rébellion, la de lendemain Au L’autonomie signifiait la destruction des infrastructures héritées de ». Et la conscientisation s’est imposée dans la foulée. Elle vise à vise Elle foulée. la dans imposée s’est conscientisation la Et ». ? L’histoire de la mission retiendra que le développement a été a développement le que retiendra mission la L’histoirede ? C s n o c n o i t a s i t n e i pauvres e qi vin cntut e écoles, des construit avaient qui et »

r u o p

l a

peur c missionnaires é t u a n u m m o ». De quoi ? Des esprits, qi étaient qui » communau - - -

Oblatio l 273 l Jean-Baptiste Malenge Oblatio l 274 l Worldwide Section l’ouverture àl’universel. l’oblation à et consécration la à foi, la à pas ramènent les ne conscientisation la et développement le si vain en pas travaillent-ils ne oblats sionnaires former àlamissionvoiretransformermission. mission, la penser pour créé était Mission la de Sciences des Africain « les sur international du recrutement. nod, à Kinshasa, en 1982, finit par enlever tous les doutes sur la reprise vocations religieusesetsacerdotalesfleurissentdanslepays. Les conscientisation. la de champ le dans ainsi arrive Oblats des ration géné nouvelle La rompu. plus s’est ne fil Le 1977. ses en vœux premiers prononcé a cordée, nouvelle la de premier Bwalwel, Jean-Pierre président Mobutusefaisaitpasserpourunnouveaumessie. Le persécution. de même parla On Mobutu. président du politique voir l’homme noir. L’Église se retrouva comme en antagonisme avec le pou de et congolaise l’identité de reconnaissance la à invitait l’authenticité de politique l’allure 1970, années les Dans d’émancipation. damental ecclésiales debase. communautés des naissance une comme ainsi révéla se communauté, référence pourl’intégrationsociale. de cadres nouveaux comme s’offrirent qui Jésus-Christ en foi la Dieu, de Parole la c’est Et brisées. relations les restaurer où moment ce me tuellement. com réconciliation la de essentiellement s’agissait-il Ainsi mu s’encourager de vue en situation leur de d’analyse discernement, de communautaire exercice un à s’adonnaient communauté la de bres pratique de dialogue autour du feu ou sous l’arbre à palabres. Les mem naient ainsiplusabandonnésencore. deve pauvres plus les milieux Les ville. la pour villages les quittaient La Province oblate du Congo n’a pas fini de naître. Mais les mis les Mais naître. de fini pas n’a Congo du oblate Province La L’année 1994 posait une pierre blanche avec la tenue d’un colloque Maze de Eugène saint théologat du et scolasticat L’ouverturedu Sur cesentrefaites, le noviciat oblat rouvre à Ifwanzondo en 1975. fon besoin le et développement du acquis les intégrait on fait, En la de faveur en pastorale équipe en menée conscientisation, La comme ainsi née est conscientisation la de pastorale méthode La ? Trois défis à relever s’imposent nouveaux appels de la mission la de appels nouveaux : la piété, l’appartenance et ». Et l’Institut Et ». ------Oblats servira premièrement au culte. Il est donc à remarquer qu’il ne qu’il remarquer à donc est Il culte. au premièrement servira Oblats érigée lorsques’établitune nouvellecommunautéoblate ? spirituelles valeurs de autour construites sont oblates communautés les que dire peut-on les dans jusque efforts pour la prise en missionnaire, charge matérielle de leurs communautés. Quand vie la dans et formation la dans piété, eurent bientôtsoumisàsessainteslois. » qu’ils monde, du conquête la à envoya les il école, son dressésà avoir disciples, qu’il forma à la piété, qu’il remplit de son esprit, et après les voulut convertir le monde ? Il choisit un certain nombre d’apôtres et de l’humanité de bienfaiteurs autres des certainement distinguera nous qui et sionnaire mis élan notre de mouvement premier comme piété la indique zenod tale. Quelleseraladifférence ? Gouvernemen Non Organisation d’une celui à semblable humanitaire et il insiste pour que notre action pastorale ne se réduise pas à un travail François. À maintes reprises, le pape met en garde contre la mondanité, Formation àlapiété l’universel. à l’ouverture de et fraternité la de piété, la de s’agit Il général. périeur Su du interpellation cette rejoindre effectivement peuvent défis Trois oblate. religieuse consécration la dans et spiritualité la dans l’essentiel, développement. sous- du sortir pour général combat du et pays du socio-économique l’environnement de tout que plus dépend économique sort le dont tone autoch Province une pour défi un là bien C’est économico-financière. charge Louis en prise père la pour consentis Le efforts les croissance. notamment salue Lougen sa dans soutenir la pour Congo du vince in plus Bien la de pratique leur de l’aune à s’évalueront Congo du Oblats Les Ma de Eugène saint Règles, et Constitutions aux Préface la Dans Saint-Père du répété l’avertissement bien entendent Oblats Les Mais le Supérieur général attire l’attention sur l’enracinement dans Pro la à lettre une récemment écrit a actuel général Supérieur Le : L siiult olt cmad qe a ihse des richesse la que commande oblate spiritualité La : « Que fit en effet Notre effet en fit Que lorsqu’il Christ, Jésus Seigneur ? Physiquement, à quel moment la chapelle est-elle chapelle la moment quel à Physiquement, ? T s i o r

d s i f é

r u o p

l ’ r i n e v a ------

Oblatio l 275 l Jean-Baptiste Malenge Oblatio l 276 l Worldwide Section nationalité, dans un monde menacé par le racisme, le nationalisme ou nationalisme le racisme, le par menacé monde un dans nationalité, l’inter de témoins comme reconnaîtront se Oblats Les d’aujourd’hui. ouvre le chemin de l’internationalité comme témoignage dans le monde Ouverture àl’universel univer oblate selle. famille grande la à l’ouverture de celui induit il Mais l’appartenance signifie radicalement l’affermissement de l’autochtonie. autorité aucune à soumettons nous ne nous si et nouvelle nous n’avons pas goûté nous-mêmes à la vie nouvelle dans une famille nale. internatio congrégation d’une fondateur Mazenod, de d’Eugène risme cha du marque cette aussi s’appliqueront Oblats Les chrétienne. foi la de marque une comme universelle fraternité la prêcher de conscients désormais seront congolais Oblats les jamais, que Plus foi. la dans ble ensem menée vie nouvelle une sur réconciliation, la sur insisté a res La fraternitéau-delàdela ainsi lesvœuxdepauvretéetpersévérance. vivre autrement les relations, la fraternité. Le vœu de chasteté rencontre à ainsi invite piété La Corinthienne. la à festins meilleurs de partage le non et eucharistique table la d’abord et aussi est Oblats les réunit qui angoissée quicourtaprèsl’argent etrisquefortd’oublierleciel. d’une profession religieuse qui doit aller à contre-courant d’une société l’option pour la pauvreté volontaire. Cette option est dans la conscience sure la me lutte générale quelle et légitime contre dans la pauvreté savoir considère et suppose de question la poser se à ont Ils financière. et économique vie la vivre à et penser à emmènent les économique vie la de impératifs les lorsque pas l’oublieront ne Congo du Oblats Les tuel. spiri au matériel le soumettre de s’agit Il matérielle. et physique vie la dans tenir pour survivre, pour manger de et boire de d’abord pas s’agit a hrt ete bas e ots e apreacs t identités et appartenances les toutes de Oblats entre charité La si nouvelle communauté en vivre à chrétiens les inciter Comment missionnai aînés des héritée conscientisation la de pastorale La table la si savoir de question la également pose piété la L’appelà ? Le défi de défi Le ? ------res à Kilembe, en 1964, il est parti, comme les disciples après la mort la après disciples les comme parti, est il 1964, en Kilembe, à res confrè trois de mort la Après pauvres. des proche tout toujours bon, cœur au homme d’un l’image village mon dans laissé a missionnaire Le ans. 50 quelque donc voilà 1966, en Lozo de paroisse la fondé a Il nous », ilparlaitduCongoetdemonvillage. dire, en sa langue flamande missionnaire oblat. Plusieurs fois, chez lui, en Belgique, je l’ai entendu de lafraternitéetl’ouvertureàl’autre. piété, la de ceux demeurent défis Les Mazenod. de d’Eugène charisme du brillance la par et Dieu de grâce la par encore fleurissent vocations Les RDC. en oblate l’œuvre marque qui et marqué a qui voilà tisation, au présentl’épopéemissionnaire… mémoire de nos missionnaires fondateurs se ravivera et nous revivrons La œuvre. son de et Fondateur saint notre de visage le nettement plus verrons sommes nous qui savoir à cherchent qui chrétiens les tous et oblat charisme au associés laïcs Les peuple. notre de milieu au oblat formation mais aussi comme signe éloquent et revitalisant du charisme la pour seulement non viennent qui étrangers confrères des recevoir à de notre congrégation. Mais la Province du Congo peut aussi s’attendre l’internationalité incarnent qui fils des compter de fière est Congo du Province La première. formation sa de fin la à parvenu Oblat tout à ce Supérieur général de la congrégation, lui qui donne la première obédien ticulier et l’universel, de plus en plus d’Oblats congolais interpellent le par le entre l’échange parfaire pour Mais monde. du coins quatre aux étudiants proviennent d’Afrique,d’Amérique,d’Asieetd’Europe. et étudiantes Les rencontre. cette de lieu le été auront sion l’Institut et Mazenod de Eugène Saint Mis la de Sciences des Africain L’Institut l’universel. à l’ouverture dans percevoir à donne se Congo persévérance etdelachasteté. le tribalisme. C’est le défi de l’appartenance. C’est le défi duvœude la Le père Louis Sebreghts est mort en Belgique le 7 janvier 2012. janvier 7 le Belgique en mort est Sebreghts Louis père Le d’un mémoire la à recommanderais me je conclure, à j’avais si Et La formation scolaire, la catéchèse, le développement et la conscien Une autre marque oblate est l’envoi d’Oblats congolais en mission, du Oblats les chez recrutement du reprise la de éminent fruit Le : « C Bij ons n o L C n o i s u ». Et lorsqu’il disait ainsi « chez - - - - -

Oblatio l 277 l Jean-Baptiste Malenge Oblatio l 278 l Worldwide Section brillance d’hommesaucœurbon,duChrist. La Province autochtone du Congo est née, elle continue de naître sur la nous portons humblement aujourd’hui au Congo, en Angola et ailleurs. des àdevenir aider saints. Et très les concrètement, c’est le flambeau allumé voilà 200 ans que enfin chrétiens, puis raisonnables, hommes mes professeurs,desfrères,par-delà lacouleurdeleurpeau. Congolais et un Belge, Benoît Kabongo et Roger Durant, étaient, parmi un Oblats, deux les que compris j’ai Laba, de séminaire petit au 1975, en Mazenod, de d’Eugène béatification la de L’année Oblat. devenir vie dedevenirprêtre. m’a Il donné la première communion à 9 ans, et c’est lui qui m’a inspiré l’en protestants. et catholiques chrétiens, et païens conscientisant en promu l’avait Lozo de curé le village, du communautaire pement dévelop Le baptême. le jamais recevra ne qui mais protecteur et ami son deviendra qui village de chef un par accueilli Lozo, à bagages ses d’Etienne, à la recherche d’une nouvelle terre pour la mission. Il a posé Le charisme oblat, pour moi, c’est là qu’il se trouve. Rendre les Rendre trouve. se qu’il là c’est moi, pour oblat, charisme Le de l’envie ans 15 de l’adolescent à donné ont Oblats autres Deux Jean-Baptiste Malenge, [email protected] Kinshasa, Congo i m o - - Founder, inthewords ofPopeFrancis, 200 the deepened. be to connection that for asking are they time, same the At gregation. Con the and charism the to commitment and connection deep a living become have women and men lay Oblates, Associates, of welcome the charism].” [the share to want God by called are who persons lay that see to happy so.” do to desire the express who those welcome and charism Oblate the share to the to belongs Church,” it charism: our of owners the not are “We invitation: Oblates, sharinganOblateheartandspirit. the with evangelizers become to impulse Spirit-led a risking ask, ates the spirit,” your of portion a us Associ “Give world. the in and church the in ways new in it unleash to but Oblates, the within charism the ish Oblate dimin spirit,” to your not of ask, portion Associates a us “Give charism. Oblate the of sharing a for laity the from request a hear today W h Olts nae n Caim oges n rprto for preparation in Congress Charism a in engage Oblates The prior a of because only made be can that request daring a is It Immaculate Mary of Oblates spirit.” your of portion a us “Give [2 Kings2:9]. OBLATE th anniversary of their founding, knowing that the charism of a of charism the that knowing founding, their of anniversary 1 the Oblates have said, “Let us call, invite and challenge laity 2 Moreover, it is an invitation extended warmly, “. . . we are we . . warmly,“. extended invitation an is it Moreover, “GIVE US 3 In Canada and around the world, at theinvitationthe world,andwith around Canada and In me inherit a double portion of your spirit,” Elisha replied me, “Tell Elisha, “Let you?” from taken am I before you for do I can what to said crossed, had they hen ASSOCIATES A PORTION OF S n a d AND a r P r e h t a r THE OBLATE CHARISM

YOUR SPIRIT”:

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Oblatio l 279 l Sandra Prather Oblatio l 280 l Worldwide Section for over twenty years, my appreciation and admiration for the diversity In working locally, nationally and internationally in Oblate Association understanding of Associates in the Congregation evolve over the years. the seen have I Chapter, General 1998 the address to invited sociates ten As the of one as and Congress that in participant a welcomed. As Associates varies considerably. It is a diversity which the Aix Congress of experience the Congregation the across Units and Provinces Oblate Canadian context, and it is from this perspective that I write. Within the Laity, in the Aix-En-Provence. on Congress 1996 the from identity their draw who those is, that ‘Lay Associates’, on is paper this in focus My share. laity and Oblates relationships of variety the Fr.acknowledges Oblate It Santucci. Frank to speak of ‘the Oblate family,’ a term introduced and made familiar by few.a but name Congregation the in customary become has it such, As to staff, pastoral as and employees; as institutes; religious and secular various in Immaculate; Mary of Missionary Associates the in Oblates; Honorary as Oblates: the to connected feel women and men lay ways many are there recognize to is first The parameters. certain within so calls usto? to happen? Is it a part of the new heart and the new spirit the Triennium word, ‘Oblate Associates,’a are Oblates daring enough to encourage that in mission, in cooperators and community in the companions of charism, sharers be to laity some calls that initiative Spirit-led a is it If mission? for opportunities new and relationship in being of ways new up open it Might spirit? Oblate the of portion Associates’a for request the embrace to Oblates the for mean it would concretely What ness? new that of part be way intentional deeper,more a in ing Association embrac Might times. the of demands and needs urgent the to respond to means new finding in ways, new in things doing in daring and tive sions of apostolic charity: Oblates have always been willing to be crea Second, my lived experience of Oblate Association is within the within is Association Oblate of experience lived my Second, do I but conversation, that engage to is paper this in purpose My expres and initiatives new charism, the exercising of ways New charism, newinitiativesandexpressionsofapostoliccharity. the exercising of ways new to rise giving and contexts, cultural and geographic new in members new engaging develops, and matures 4 - - - - - laity is a sharing in the salvific mission of the Church. Through Bap Through Church. the of mission salvific the in sharing a the is laity of apostolate “The mission: common a flows share, which believers matrix all common that from that, out point Fathers Council the renewed sacramental theology of Baptism, Confirmation and Eucharist, the priestly, prophetic, and royal mission of Jesus Christ. Drawing on a in participation common a in grounded is and ministries of diversity of basis the on differentiation any precedes It member. every of dignity ple of God. The Council Fathers speak of the fundamental equality and Peo entire the as Church the presents Council the institution, archical hier as Church the on over-emphasisecclesiology. an total Correcting lived bymanythroughouttheChurchandyetstillnot fullyembraced. ecclesiology of Vatican II, embraced in subsequent Church documents, 21 a of reflective are evangelizers as baptized the all of role the regarding in statements clear Francis’ Pope Church. the in the churcharenotyetfullyrealized. There is a counter-sign, which shows that many of these currents within tion; and the awareness that religious institutes can share their charism. evangeliza new a for call the Church; the in laity the of emergingrole gard to Associates, we can re point to Withthree particularly relevant world. signs: the our in and church our in Spirit the of movement a to lenges Association offers totheCongregationforfuture. chal and possibilities tremendous the of some exploring by conclude I Canada. Lacombe OMI of Province the in shape taken has that how describe then and Associates’ ‘Lay for identity defining a provide to late General Chapter documents. I turn to the Aix Congress on the Laity briefly trace the Oblate response to those signs, primarily as seen in Ob then Church, the within groups of emergenceAssociate the to tributed is theCanadiancontextIknowbestandonepresentedhere. of Associate groups throughout the Congregation has deepened. Still, it st century movement in the church. A major gift of the Second Vatican Council was its recovery of a of recovery its was VaticanSecond Council the of gift major A laity the of role emerging the be to has times our of sign first The The request, “Give us a portion of your spirit,” arises as a response con have which times our of signs the of some naming by begin I I n V w e i

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e h t S s n g i vnei Gaudium Evangelii

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Oblatio l 281 l Sandra Prather Oblatio l 282 l Worldwide Section Notably, this includes women, who, points out, are asking evangelization. to call the up taking of capable fully laity educated an sign ofthenewevangelization: evangelization.” to us impelling work, at is Spirit sion: “In all the baptized, from first to last, the sanctifying power of the mis to regard with conclusion necessary the draws he God, of People entire the is Church the that Reiterating Spirit. the of work the as laity to theChurch’s mission. contribution specific a make each would who laity committed a for ing of understanding theirplaceintheChurch: terms in means that what and Church the in ministry and mission for co-responsible are they that laity remind will XVI Benedict Pope sibilities in cooperating in the building of the Reign of God. Years late, respon and rights their both to laity the awaken to seeks too It world. teaching and discusses the vocation of the laity in the church and in the II’s couraging thelaitytotakeuptheirroles. en and laity the of responsibilities and roles rightful the detail more in insights of himself.” Lord the by apostolate this to appointed are all Confirmation, and tism Apostolic Exhortation Apostolic Contributing to this is the fact that in many places we now have now we places many in that fact the is this to Contributing we arealways“missionarydisciples. longer say that we are “disciples” and “missionaries”, but rather that that he or she has encountered the love of God in Christ Jesus: we no each of the baptized. . . Every Christian is a missionary to the extent The new evangeli­ In This co-responsibility requires a change in mentality, he says, call “co-responsible” fortheChurch’s beingandacting. clergy,the “collaborators”of as rather,but, really are who people as ing the role of lay people in the Church. They should not be regarded concern especially mindset in change a demands Co-responsibility Paul John Pope decades. next the throughout hear we theme a is It Laity, the on Decree The Evangelii Gaudium 6 Lumen Gentium zation calls for personal involvement on the part of

, Pope Francis sees this emerging role of the , expanding on its core ideas and describing Christifideles Laici Christifideles Apostolicum Actutositatem Apostolicum 9

takes up the Council’s the up takes 8 It is, for Francis, a Francis, for is, It 7

, furthers the furthers , - - - - - bringing aboutthatreigningofGod. inspiring essential values.” these on light new ways of relating to God, to shedding others, and to the world around us, and of capable evangelization an is for called is bring aboutchange.Paul VI putitthisway: to seeks and marginalized the and outcasts the of viewpoint the from world the sees It rule. relationships right where establish to came Jesus ing, equality, peace and justice for all. It is about the reign of God which wanting totransformtheworldinlightofgospel. humankind and the world that stretches beyond ‘planting the church,’ to those who have abandoned their faith or those who see no use for faith for use no see who those or faith their abandoned have who those unchurched, the is audience primary the If evangelizing. of task the to and anguish of the followers of Christ,” and anguish of the [people] of our time,... are the joy and hope, the grief pastoral concern, the now famous first line, “The joy and hope, the grief this understanding, notably with evangelization and justice. The Second Vatican Council set the stage for new for arenas the evangelizing efforts. become secularism, by marked World, First the of countries Christianized so-called The ignored. or rejected either is Christ has been proclaimed but belief has become lukewarm and Christ new evangelization the acknowledges, increasingly,proclaimed, the been many places where never has News Good the where people to and places in efforts missionary of primacy the affirming While happens. evangelizing where places the to looks evangelization new a for call the world. to take up their rightful roles and responsibilities within the church and This means that, in ways that are still unfolding, the laity is called is laity the unfolding, still are that ways in that, means This “What better, something of announcement the is challenge the In of salvation. models in life which are in contrast to the Word of God and the plan and information of sources thought, of lines interest, of points ues, val prevailing judgment, of criteria the upset to seeks Church The flourish human about is recognizes, Council the News, Good The The new evangelization also makes an essential connection being connection essential an makes also evangelization new The The laity. the for role renewed a involves also sign second The 10

12

13 Evangelizers then are to be cooperators in Gaudium et Spes 11 denotes a care and concern for . Unprecedented in its - -

Oblatio l 283 l Sandra Prather Oblatio l 284 l Worldwide Section possibilities for the laity and excludes them from decision-making; a decision-making; from them excludes and laity the for possibilities sons: lack of formation for the laity; an excessive clericalism that limits places.” all in way same the in appear not does respon­ Pope Francis or heeded. heard makes this eminently clear: “At the same sufficiently time, a clear awareness of this yet not are movements sign ofthetimes. a and movement ecclesial wider a of emergencepart their as saw Zago movements within the church, so much so that Father General Marcello century and the first part ofthiscentury sawa rise in the number oflay new relationshipswithlaity. embraced many and enthusiastically, responded congregations ligious apostolate. Further, where it happens, it is a source of life for both. sharing with the lay faithful can occur at the level of spirituality and the Church’seffectivethe more in a participation for allows Such mission. gifts of exchange and cooperation such that and all of benefit the for meant are some to given gifts the that see we notes, he communion, a as Church the understand truly we laity.When the with Founder their of charism the sharing of possibility the saw institutes many Council, in writing II, Paul John Council’sPope the ecclesiology: from arises also which one radiates thejoyofgospel. lived, well life Christian a of witness the through but ing ing of this type will take place not so much through teaching or preach gospel values which promote the equality and dignity of all. Evangeliz those fostering and promoting Spirit, that with cooperate to seeks lizer evange lay the and work, at and present already is Spirit the of power economic, social and cultural. These are places where the transforming of good will, they enter into all the realms of human existence: political, laity the carry the gospel values everywhere life, they go. In dialogue with all people everyday and work, family, of milieu the in Immersed classrooms. the and malls shopping the factories, the rooms, board the marketplace, the in places; social and workplaces in are: people these where present are precisely who faithful baptized the is it then all, at Vita Consecrata Vita oee, e ut ae oe f frhr in tee spirit-led these sign: further a of note make must we However, 20 the of part latter the background, the in currents such With which and apropos is that Spirit the of movement third a is There sibility of the laity, grounded in their baptism and confirmation, and baptism their laity,in the grounded of sibility 15 to the religious institutes, describes how, after the after how, describes institutes, religious the to 16 He lists several rea several lists He 14 Re th - - - - -

ism. Oblatesareto, laity: WeSpirit’sthe sense the of cause the up take Oblates the as movement Millennium New the of Dawn religious ity,and priests la – members its all including God of people the is evangelizes who Church “The response: creative a and times the of signs the to sitivity of Godtothemutualenrichmentbothgroups. charism of a religious congregation can be shared among all the People the and hand; in hand go God of reign the building and evangelization evangelizers; as responsibilities and roles their up take to willing laity Church is missionary; there is an urgent need for an engaged and active entire laity:the with relationship its at looks it as today charism Oblate ence. pres female incisive more a for opportunities broader create to circles not connected to transformation in the world; and the failure in Church view of ministry for the laity that sees it limited to church activities and vision. missionary common a in Church the of charism same the living of experience the baptism, same the in what rootedness share both: to us also animates but them with work to only not laity, meet … char their share to them encourages that Weintuition the applaud priority. Everyonewhoisbaptizedcalledtobeanevangelizer” a be must This mission. for them form help we that urgent is equally It responsibilities. full their laity the accord we that urgent is It today,charism sen the a and see Oblates we the at look we When the engage times’which the of ‘signs the of some are then These ment onthepartofeachbaptized. involve personal the for calls evangelization new The recipients. passive be simply would faithful the of rest the while professionals by out carried evangelization of plan a envisage to insufficient is It It is,PopeFrancisdeclares,asituationthatneedschanging: 17

21

, T ” e h 19 we read in in in read we O L B and we and e t a R

e s n o p s e instantly make the connections. the make instantly 18 Evangelizing the Poor at the at Poor the Evangelizing 20

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Oblatio l 285 l Sandra Prather Oblatio l 286 l Worldwide Section signs ofthetimes. the of reading discerning a and VaticanCouncil, Second the of spirit the to fidelity a shows of Association promotion His Baptism. their of hierarchy,the of name the in virtue by Church the are they because but ence, not because they are sent by the hierarchy, nor because they work sembly. Heknewtheimportanceoflayrole, people,” lay of commitment the Church without the by resolved be not will West, the in here especially tion, evangeliza first the of and evangelization new the of challenges “The in anintegralway, astheChurchisaskingofustoday,” promoting the mission of evangelization, as St. Eugene intended it and, purpose of mission. “For the Oblates, promoting lay association means panded upon the idea that Associates share in the Oblate charism for the ex he groups, and Associate Oblate 1990’sto the in Congregation the throughout given speeches of series a In shift. a such of proponent ful Zago, Marcello Father Congregation. the in time of period a over occurs that evolution gaged laity’ ‘en to recognizing that an some feel called to supporting the charism itself, from an moves which understanding of evolution an to beunleashed? the 21 for charism the reimagining In future. the towards look we begun, has that work good the affirm we as even However,poor. the and Church the world. In sharing their charism, they in set people leaven on be fire forto Christ,charism the their free Oblates the mission, for Associates to the Church’s need for a laity worthy of its name. In promoting Oblate respond Oblate Oblates be the to Associates, them forming and calling Fr. General Zago was aware that the laity exercise such an influ an such exercise laity the that aware was Zago General Fr. reach outtothosedistantfromtheChurchandnon-Christians. effectively more and better could people lay that say even would I laity.the with together done be must It religious. of groups chosen by exclusively accomplished be cannot times our in Evangelization striking. is relevance their speeches, those of texts the read we As is There beginning. the to going by conversation that begin We In pouring out a portion of their spirit upon men and women by women and men upon spirit their of portion a out pouring In st century, we dare to ask, in what new ways is the charism waiting i m o , while he was Superior General, was an insight an was General, Superior was he while , 23 Father General told one as one told General Father 22 hewrote. 24

------the times, there emerged in the Oblate congregation an awareness that awareness an congregation Oblate the in emerged there times, the talks abouttheOblatefamily, itisarichandvariedreality. Santucci Frank Fr. when Truly are. they wherever schools, centres, retreat parishes, in ministry share Oblates them. with minister and be connected andtolivetheirbaptismalcalling. involved, be to people wanted he word, a In wounds. community heal help to towns mission in tribunals reconciliation up set Oblates, fied community leaders to witness during parish missions, and with the identi sodalities; various the formed he end, Tothat did. he as spond re to and did he as Christ know to all for was desire His Oblates. his saints,” then Christian, then human, be to people teach must a royalpriesthood,”hetellsthepeople,urging themtoturnChrist. in that sermon a foretaste of to point out to them their dignity as sons and daughters of God. We hear of love that he looks upon these marginalized men and women in order stance, in his 1813 Lenten sermon at the Madeleine, that it is with eyes in for Wesee, world. the to and Church the to service in gifts her or baptized were called to holiness, and that each should be exercising his of Marseilles. Bishop while wrote he letters pastoral and affectionate the by nessed wit diocese, his of people the to closeness his and dockworkers, the and fishwives the with example, for relationships, his in with seen people, relationships friendly his needed, whenever dialect local the in Missionary and Bishop article his in timacy Father himself. Eugene Santucci Frank St. with starting charism, Oblate the of part Oblate Values ‘ article the in provided is associates and ity After Vatican II however, and with an expert reading of the signs of Oblates have always invited men and women to work closely with “Weholiness: to call Vaticanuniversal understood II’s he this, In the all that awareness instinctive an had Eugene St. Furthermore, Close connections between Oblates and the laity have always been Congregation’sthe of history The la with relationship developing . 25 i m o Hereitisnecessarytoprovideonlyabriefoverview. outlines the many ways Eugene manifested this in this manifested Eugene ways many the outlines “Close to the People” Eugene de Mazenod, Man, Mazenod, de Eugene People” the to “Close S . e m o 26 Mentioned are Eugene’s willingness to speak H Lumen Gentium i r o t s i c a l C t x e t n o : “You are a chosen people, Laity’ in the in Dictionary of Dictionary 27 he tells he i m o ------

Oblatio l 287 l Sandra Prather Oblatio l 288 l Worldwide Section “foster thedevelopmentof suchassociations.” in associations and it called upon Oblate Provinces and Delegations to, gathering were people lay some that reality the named further It lates.” Ob the with and themselves amongst reciprocity and communion of people share in the charism of Saint Eugene de Mazenod, “ Rule 27 to become Rule 37a, where it was makes us live “ things, other among capitulars, told inter they where vention an prepared region, Oblate each from representatives, lay Ten where, for the first time, laity were invited to speak at a plenary session. to createandsupport Associate groupsthroughoutthe Oblateworld. steps presenting and the Associate’sidentity out setting Congregation, ‘ resulting re Oblate gions, came together in the the house where the Oblates of were founded. The each from Oblates eleven and women and men lay thirty-two 1996, 21, to 18 May From Oblates. and Associates Lay of ‘ The the Congregation. ‘priority’for a it calling Congregation, the across of Association ment it.” share to want God by the Church. And so we are happy to see that lay persons who are called nificant statement, “We are not the owners of our charism; it belongs to encouraged new ways of associating with the laity. It also made the sig women regardingtheirplaceintheworldandChurch. of demands and aspirations the to attentive especially being and needs today’sto adapted evangelization of forms new for laity the with look Laity, the with sion IV Chapter collaboration. to sensitivity distinct a general with way,but a in Church the in mission their treating laity, the to chapter to ‘share the charism.’ some from desire expressed an was There Oblates. along-side’the ing ‘work simply than more something to called feeling were people lay According tothenFatherGeneral, Wilhelm Steckling, Chapter General the at 1998 in occurred step significant Afurther Four years after Community Apostolic as Witnessing Aix Congress for Laity’ Congressfor Aix Aix Document’ Aix .” Chapter delegates responded enthusiastically, amending 30 ” Articles 68-85 recognized how important it is to is it important how recognized 68-85 Articles ” Witnessing Missionaries in Today’s World 31 29 has become a charter document within the within document charter a become has Articles 39 – 44 promoted active develop active promoted 44 – 39 Articles was held, the first international gathering international first the held, was was written, a decisive step was taken. supported officially recognized that lay 32

devoted an entire Missionaries Yourcharism ... i m o 28 in a spirit , “Mis and ------velopment andevaluation. de further for with Associates together work to units Oblate all urged and Congress, Aix the at enunciated as charism the live to Associates invited They mission. and charism Oblate the in fully more participate endeavors,’ missionary gation’s Congre the in assume and Associates groups lay that role responsible co- and ‘voluntary,complementary the acknowledging the Associates, sociates. As and Oblates between connection closer a realizing for proposals find the most effective solutions?” you the whom with and face cultures, different in you evangelization of challenges together whom with partners as laity the see you “Can Mr. everyone, Teodori explained,was, united that spirit The environments.” and cultures the various across extended which spirit common a discovered Commission “the stated, he congregation,” the across laity and Oblates the among the Commission’s of work: “In examining the existing forms of collaboration years three the of findings the of summary a offered member, mission addressed held andvariousCommissionsof Associates andOblates appointed. were Congresses International Chapters, General address to invited be to continued Associates for representatives Lay documents. Chapter the and Congress the Aix of spirit the in developing Association tinue The capitulars’ response expressed an appreciation and support for Commission members went on to challenge the Chapter delegates, complementary vocations. our shows which one abandoned, most the of evangelization of sion mis the in sharing co-responsible a by characterized communion a Oblates, the with communion closer a for laity the from request a ... and Oblates Com 2007-2010 Associates the of members 2010, In con to Congregation the in commitment a saw years Subsequent as missionarycongregations. with their dioceses or a closer cooperation with religious groups such women to be allowed to have a deeper and more active involvement and men certain from appeal the and laity the on focusing Church, the in thrust actual the express better to goal its as has rule new The the 35 th General Chapter. Mr. Vincenzo Teodori, one 37

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36 as well as the Associates’ desire to desire Associates’the as well as 35 They finished with several concrete ------

Oblatio l 289 l Sandra Prather Oblatio l 290 l Worldwide Section Zago pointedout,arethese: Association is: the samesourceandcallsus tothesamething:mission. cer tainly is lived It in different vocations, religious Eugene. and lay, St. but it arises from of charism and spirituality the of that inspiration: shared a and calling common a share and Associates Oblates that nize recog to is it Instead, them. along-side work to them inviting even or nity forthepurposeofministry. commu and mission, charism, of sharing a as describes Zago General Father which something here, deeper something is There tasks. shared being of sense called to share the the Oblate charism. The connection is more than simply is Oblates the with communion into them brings that one the and family Oblate the of members other from Associates being peopleofprayer, alldoneincloserelationshipwithMary. serve the church by going to the most abandoned, being close to people, the Lay charism, how to describes drawn document are Aix Associates ness, trustandrespectforeachother’s vocation. open by characterized reciprocity of relationship living a is sociates which acknowledges their need for one other. Between Oblates and As connection, community a i.e. Oblates, link’the ‘living with a maintain Christ, and for Mission, and as having a deep love for the Church. They defining Associates. for touchstone a as there the produced document the and Congress Aix Congregation, a common denominator has been a willingness to accept The key developments that define Association, Father General Father Association, define that developments key The Simply put, it is not about Oblates hiring people to work with them, Lay delineates that element distinctive the definition, Aix the In Eugene’s St. of characteristics main the with identifying Further for ‘impassioned’ being as described further are Associates Lay The Aix documentbeginsbydefiningthe‘Lay Associate,’ the throughout ways different in developed Association as Even D e aeo. nmtd y fml sii, hy share, and missionaryoutlook. they spirituality spirit, same the Oblates, family with and themselves among a by Animated Mazenod. de Eugene of charism the by are they as enlightened baptism, their live Lay Associates Christ, from call a to response In g n i n i f e A o s s c s e t a i : T e h 39 38

A x i C s s e r g n o

n o

e h t L y t i a - - - - - of the four ‘particular dimensions’ underlying the new Province was Province new the underlying dimensions’ ‘particular four the of one refounding: that of part as seen was Association life. community and it was seen as an opportunity for a refounding of both apostolic and of Associates, and othersverylittleornoneatall. involvement active very having Provinces some laity,with with taken approaches different very were there years following the over result, develop a Association. to As Congress the Aix of invitation the up ing tak in interest of degrees varying had laity,each the and to connected being of way own its had Each Canada. in Provinces Oblate speaking way’ intotherealityweare nowexperiencing. our ‘lived have we ways, some In time. over understanding of ening deep a and development gradual a been has there that in congregation of OMILacombeCanada. Province the in true certainly is that and Congregation the within tion free increatingthisemerging reality. There is the sense of wanting to see what might evolve if the Spirit were warns about being premature in trying to define a single model or form. It structures. to regard with openness recommends also but groups, ate OMI Lacombe Canada was formed in 2003 from the six Provinces, English- six were there Congress, Aix the of time the at 1996, In the of developmentwithin The that mirrors Canada in Association Associa of development the guided document Congress Aix The The Aix document calls for support and encouragement of Associ - - - - a movement from cooperation on ‘doing’ to a communion in communion a to ‘doing’ on cooperation from movement a a move from external support to cooperation, where laity support a transition from lay dependency on Oblates to a true sharing in to ‘cooperators’ being laity and Oblates from movement a and thelifeofOblates. motivation, the spirit, the share to baptized the for call a is this enough; not is ministry shared sees ‘doing’that a is ‘being.’It cooperating intheapostolate. by but assistance financial or prayer through only not Oblates decision-making andtheexecutionofplans. of Eugene. spirit the in Christ, of disciples fellow being laity and Oblates T e h C a n a d n a i 40

E n e i r e p x c e - - - -

Oblatio l 291 l Sandra Prather Oblatio l 292 l Worldwide Section experience. lived and formation through known be to come have they as Oblates the and Eugene St. for love deep a encompasses identity.It baptismal their live they way the for Associates, community.is, late Association Ob the with connection in and marginalized, the to service in tionally The call is experienced as an invitation to live the Oblate charism 1]. inten [Aix charism the through Associate an be to called being of sense districts, therearefivecommonidentifierswhichthey share. the in experience lived their in variety some is there While Congress. ates in Associate groupsacrossCanada. an and sixty over Associates’are Associ there Currently Commission. sociation. Further support is offered by a part-time Provincial Animator Oblate and an Associate, an serve in each District to support and foster as Animators, District developed. being are materials formation and named and implemented. Policies and common practices were accepted was Associates for identity common a expressions, of variety the and relationships existing the on building time, Over area. their in ciation asso foster and promote to efforts their in supported and encouraged were Lacombe of Districts local five The reality. Provincial a ciation the Church, Article 5oftheirStatutesstates: Mazenod.” de Eugene St. of mission and charism the share who men and women of participation the mote community ‘providing for the more active presence and life of associates within the aob Poic hs en vr cnrt se o m journey. my shar Immaculate, WalkingMary of on Oblates the with relationship in step concrete very a been has Province Lacombe Making my commitment and becoming an Oblate Associate of OMI the four, is other the underlies that one the identifier, and first The Aix the from identity their take Associates Oblate Lacombe OMI Asso make to worked Canada Lacombe OMI mind, in this With gene deMazenod. life and mission with those who are called itsto live the spirit of St. Eu of sharing the encourages Province Lacombe community. ince of the Congregation may share in the life of both the local and prov members vowed not are who persons circumstances,.. to According The Oblate charism, a gift of the Spirit, is lived in a variety of ways. . ’ 41 The Preamble to the Statutes states: “We actively pro actively “We states: Statutes the to Preamble The 43 42 Attentive to the currents within currents the to Attentive ------ciates attend Provincial Convocations. Most Districts have Associates have Districts Most Convocations. Provincial attend ciates ciates participate in retreats and assemblies, and delegates for the Asso of both. is for deepening the relationships and communion, to the mutual benefit groups. the own sociates, their purpose in the meet Always, Associates to As available not BOC’sare Where life. and BOC’sactivities the in part take and regularly meet the they and members BOC’s,of are Associates many In community. intentional an in or area geographic a in cells of the Province, the foundational unit where Oblates gather, either happens in the ‘Basic Oblate Community [BOC].’ BOC’s are the living faith and life which supports and enriches both groups. Commonly this shared a for is desire the Rather, precluded. not is this although roof, notably, it is not about Oblates and Associates living together under one ], butnotesthatitisessential. link’‘living 5,6,7 a community.[Aix Oblate as to it tion describes Aix munity andtheDistrict Animators. their ministries. It is always discerned in connection with the local com within the individual or be a result of close relationships to Oblates and from arise might It events. and people prayer,other sources: Scripture, Further connections take place as well. In most Districts, the Asso L. andfamily, Saskatoon,SK,Canada. D. and M. Oblate Associates charism. same that by driven are who that, with God’s grace, we are able to do so in pray the company of we others and Eugene; St. of charism the by us in inspired love and commonplace.... Our hope, as a family, is to instil in others the hope can create a society in which justice, peace, love, and forgiveness are we God’shelp, with that, believe Wetruly Mazenod. de Eugene of dedicated their own lives to doing the same according to the charism call, we have found companionship and love among those who have baptismal our to faithful manner a in lives our live to strive we As In Canada, this ‘living link’ is expressed in a variety of ways. Most A Lacombe OMI the for identifier second connec the is Associate The call to the charism and Association can come from a variety of Oblate Associate Ms.E.R.,Ottawa,ON,Canada. God’sme. to to respond call to able am I how is living of way erate ing in the charism of St. Eugene de Mazenod and embracing a delib ------

Oblatio l 293 l Sandra Prather Oblatio l 294 l Worldwide Section especially inservicetothepoor. feet,’and hands heart, “head, unites that way visible some in the charism live to commitment a through life Associate’s the in shape takes Service margins. the on those for and abandoned most the for heart have a Associates Oblate Oblates, vowed Like 2,3,4]. [Aix, service to ing struggles,insightsandfaith. shar of moments graced became they that so gatherings these to depth many found it to be so. Associates, it was noted, brought a new level of indeed, and wrote, Ken Father us,” among sharing deeper a provoke to faith-sharing groups: “The presence of our Associates may be a catalyst Trienniumthe in participate to inviting Associates consider to Oblates Forster, Ken Fr. process, nium Trien the of beginning the At enriching. mutually been has together cated page. On the newly designed OMI Lacombe website, Associates have a dedi ness, and by Associates being listed in local and Provincial Directories. provincial communiqués, except those reserved strictly for Oblate busi nal Oblateactivityandconcerns. serve in an advisory capacity, always respecting the boundaries of inter the cases, Associates all In team. Leadership Provincial the on sit ates, Associ often advisors, lay and teams, Leadership District on serving almost nine years. Each time she goes to the prison, she deliberately for Centre Women’sCorrectional the at chaplain volunteer a been has She Canada. St. Albert, AB, in Oblate Associate an is L.L Mrs. call the is Association Canadian of element constitutive third A OMI, Saskatoon,SK,Canada. without the help, support and prayers of the Associates. Rev. Bill S., grown have could old... it I can honestly say we, the present where Oblates here... would be lost life new give they that find I us. with Associates the have not did we if poorer much be would Oblates, the we, that feel I and Oblates as us to support good such are They as a team. And here is where I always appreciate our ASSOCIATES. work to like authority,I in when and, community likes who person a am I since us, with associates the have to encouraged always am I life shared their that found have Associates and Oblates the Both and local all receiving Associates by fostered is Communication i m o aob’ Poica, se the asked Provincial, Lacombe’s ------Oblate Communities. late Associates.” Mary Immaculate and the life of the Oblate community is asked of Ob of Oblates Missionary the of spirituality and mission the and Eugene of charism the in formation “Ongoing formation. on-going to pledge Once they make their commitment as an Associate, they make a further time. of period a over process formation initial an in Associ engages each ate, an becoming before So, Oblates. the of spirituality and sion mis the and Eugene St. of knowledge and understanding their in grow to need their know They Eugene. St. was as Christ, unto transformed and formed be to is desire formation. Their to commitment their is ada with charism Oblate them. the take they do, they whatever in and go they istry and support. The common understanding however is that wherever for Justice, Peace and Integrity of Creation, and others offer advocates prayer min are some societies; Paul de VincentSt. or banks food local with volunteer or elderly.parish, the their and in sick help the Some to catechists, while still others are care givers for their families or visitors or volunteer in prisons, schools, and offices. Some are chaplains, others work others centres, retreat and parishes, offices, diocesan in work do Associates some while so world, the in often most is sociates’service The As tasks. related Church even or works Oblate in involved being I already do. This spirit-led awareness has been opening up more up opening been has awareness spirit-led This do. already I what heart Oblate an with prayerfully more deepen to day by day learning am I rather but more” do “to had much so haven’t I tries. minis and activities relationships, personal my in focus intentional more a embraced and discovered have I abandoned and poor the to charism Oblate the and Eugene St. about studying and learning In Can of in element Associates constitutive or identifier fourth The than broader are service and ministry that recognizes Association for themostabandoned. love his ministry,and prison his Eugene, St. with connection real a feels she prison, the throughout cross the wears beautiful.” L. so As One it. about woman reached up to grasp it and her gazing at it, she breathed out, “It’s ask and it on comment Many remarkable. been has inmates women the from commitment. response their The make they when given are Associates that cross Oblate small the wears 44 This is usually done in the gatherings and the Basic the and gatherings the in done usually is This ------

Oblatio l 295 l Sandra Prather Oblatio l 296 l Worldwide Section of the world “ to can, they where experiences their share to hearts. furthermore, their desire, They in resonate that elements Oblate the of some are these Mary: to votion love for the Church; a hunger for holiness; a heart for community, a de experience of God’s merciful, saving love; the centrality of the Cross; a the Christ; with encounter personal The them. shapes that spirituality Eugene’sSt. is it and them, for draw powerful a is so, doing in munity com a by supported be to and life, spiritual their deepen to desire A the powerofcross,servingaswitnessestoit. under do, Oblates the and did Eugene as live, to decision chosen freely the Oblate Associate’s commitment is not a perpetual profession, it is a co-workers his as out us sends and himself to hearts all to draw wishes who Saviour the of love the of reminder constant a is sion look to Cn 63: “The Oblate cross which is received at perpetual profes late Cross. In receiving this uniquely Oblate symbol, Oblate Associates mitment istotheProvincebutlivedprimarilyatDistrictlevel. com Teams.The Leadership Provincial and District both and mators, formation and discernment. It requires the approval of the District Ani after only made and and Associates Oblates of presence the in done is years and subsequently for three year periods. This public commitment three first the for annually renewable make, they which commitment A the connects element final prayer. of people are they Associates: ebration. Oblate Associate, Ms.L.L.,St. Albert, AB, Canada. cel the of part meaningful and moving most the perhaps was That crosses.... their receiving on glowed for...Everyone’sfaces longing been I’ve commitment of kind the definitely was This commitment. in spirit my hold to enough large something be ever would there if after ofcompletion sense strong years of haphazardly following along with the Oblates, not knowing a such and joy with filled was I me. for grace and gift a truly was celebration [commitment] [O]ur the commitment, Ob their small of a sign receive a Associates As The fifth identifier for Oblate Associates of Canada is the common Associate, Mrs.L.L.,Edmonton, AB, Canada. gratitude, patience, freedom and joy in my life and ministries. Oblate .” [Aix 2]. Our Associates make a commitment to both per give witness to the living presence of Christ in the midst the in Christ of presence living the to witness give .” While ------ences bodewellforthefutureofOblate experi Associates inCanada. Such brought. each gifts the of appreciation an and presence the attending Oblates. There was an ease and comfort with each other’s pressions of appreciation for their presence and commitment came from ex fully.Many participated they and present, were twenty Associates Approximately 2015. April, Convocation, recent Province’s the at ed hearts and minds of the Oblates. Evidence for this progress was provid even resistance over the years, but steady progress and has been challenges made in been the have There baptized. the of some with way new a in journeying to themselves committed have Canada Lacombe OMI committed wayoflivingone’s baptismalvocation. more a and life prayer and faith deeper a to pathway a is Association Associate. Oblate an as living to commitment a Associates other with shares and on-going, and initial both charism, the in formation takes under she or He world. the and Church the to service and mission in lives that call in communion with the Oblates and other Associates, and and feast days. novenas retreats, Oblate in participation their by fostered is this Canada, In so. doing in support have to and life faith and prayer their deepen to them, for motivation driving a is It lives. their in that to ness hungry,” wit ‘bone-deep’they their and know God Associates of need not are we ourselves persuaded have we because but bread no is there because not starvation, spiritual of danger in are culture, materialistic practice oforasion. the for love deep and special a is There prayer. communal and sonal new expressions of our Oblate charism, new models of community of models new birthing charism, Oblate our in of expressions new creative be to mission; and life Oblate our of renewal the in involved integrally be to women and men calling is time, our in Spirit, the believe I canonization.... founder’s our since large at Church the to gift a charism, Oblate our of appreciation deeper ever an me given and me nourished have relationships laity.These with collaboration mutual by highlighted always years, these over istry I’m deeply thankful for my rich experiences of community and min of Oblates the reality, Provincial a as Association embracing In The Oblate Associate of Canada, then, is called to the charism, and “We,WeilSimone our write, philosopher in can where world a In ------

Oblatio l 297 l Sandra Prather Oblatio l 298 l Worldwide Section not what the evangelizing heart of the Oblate desires? Is it not possible not it Is desires? Oblate the of heart evangelizing the what not this is gospel, the of joy the them to proclaim to love, saving Christ’s Seuss albeit in a slightly difference context. Dr. suggests go,” will you places the through “O, Associates: ways the agents, astonishing new perhaps and new in world the into leased relationship withtheOblatecommunity. guided by an Oblate heart and spirit. Furthermore, they want to do so in who have women felt the Spirit call them to and carry out that role, inspired, men formed and are there that say to further step one goes tion missionary,be to called are baptized the Associa all that knowledging Sharing thecharism their Congregationwithregardto Associates? steps might Oblates be willing to take in reimagining their charism and and challenge laity to share the Oblate charism?” What creative, daring invite call, us “Let out, reach they do a how and spirit?” us your of portion “Give request, the to respond they do How future? the into and today it engage Oblates the do how church, the of needs the and times must ask, if Association truly is a Spirit-led response to the signs of the Wechallenges. tremendous also but possibilities tremendous are there Association, Oblate to regard With realities. global and ecclesial new to respond ways, life-giving in and creative in can, it how future; the into lived be should and can Church, the to gift a Mazenod’scharism, The tremendous possibility is that the Oblate charism will be re be will charism Oblate the that is possibility tremendous The ac While charism. the about is fundamentally Oblate Association efforts. missionary our enhancing and Church; the of facet new a to nessing wit community; of boundaries the stretching charism; the sharing areas: particular four on focus will I questions, these considering In de Eugene St. how consider to is Congress this of purpose The ON, Canada. B. Rev.R. needs. current to responses new and living, I o t n

e h t F e r u t u 45 To introduce all people to i m o , Ottawa, , - - - - welcomes the idea of the laity knocking on his door asking for a share of since those Chapters, but it is naïve to think that each and every Oblate found itnecessarytowrite, Oblate, weriskmissinganopportunitygiventousbytheSpirit.” comment, “Without the conversion and commitment of each individual people are often, “more comprehensive than our response Community Apostolic as Witnessing sponsibility with the laity as well as greater trust, openness and willingness to share power and re action, and thought, heart, of conversion “a require, will this that, say to on goes but evangelization in partners full be to people lay inviting laity.with connection of kind have recognized a certain reluctance among the Oblates to embrace this their livesintherelationshipcalled Association? willing are they to do so? Are they eager to invite men and women into ple intotheirworld? peo lay welcomes brothers and priests of congregation clerical a how imagine even we Can counsels? evangelical the live not do and vows, out on men and women who remain in a ‘lay’ state, do not take religious crata as shared, be can charism their that believe really Oblates do this: is question essential The thing. a such support and encourage who will doso? Associates be will it increasingly future, the to look we as that, gives uslife.” der to share with each other how the charism of Eugene de Mazenod or in ourselves and laity the between needed reciprocity and logue dia the cultivate to experience; their from learn and journey mon support and sustain those Oblates more directly engaged in the com to time take will it reality; new this of face the in us in arise easily can that fears the and resistance the overcome to time take will “It Again though, six years later, capitulars at the 33 Chapters General various because asked be to needs question The Furthermore, if Oblates do believe the charism can be shared, how actively will Oblates not or whether is challenge tremendous The suggests, with the laity? Can the spirit of St. Eugene be poured be Eugene St. of spirit the Can laity? the with suggests, Certainly, we know that progress has been made in the years the in made been has progress that know we Certainly, 49

. 46 Six years later, at the next General Chapter, Missionaries in Today’sin Missionaries World warns that the aspirations of lay of aspirations the that warns rd General Chapter . ” 47 VitaConse They then speaks of speaks 48 ------

Oblatio l 299 l Sandra Prather Oblatio l 300 l Worldwide Section baptismal call inspired and shaped St. Eugene’s charism. Is this not the their live brother.to or callpriest Oblate a feel of Associates life gious the to reli vowed the to vocations means usually it but Congregation, Oblate vocations for fervently pray rightly We vocations. at look we ism accessible. char the making in play to role a and have Oblates Associates known. perhaps new possibilities for making St. Eugene and his charism better translated into a renewed global interest in all things Catholic, there are has which Francis, Pope reasons of profile the media high the all Given above. listed for him to drawn are they him, about hear do once people that seems it But stage. world the onto him brought which tion canoniza the despite communion, Church’srich the in saint unknown rather a be to seems still Eugene St. places many In known. widely as to describe St. Eugene and are descriptive of the charism, is perhaps not appeals to people about the also Oblates. what is compassion, and warmth his and style and life of plicity sim his mercy,God’s on emphasis his poor, the for heart his ability, approach his i.e., Francis, Pope about people to appeals what that out both knownandattractive. forward because they are drawn by the charism, the charism needs to be come to people for order In charism?” the to people the are close how but people, the to close are Oblates “The asked, has Oblate Canadian ism? char their share to Oblates are willing how level, personal a on query: serious a thus is It shared. be not will it it, share to willing not are tion Oblates as the charism is lived over time. If members of the Congrega the documents, the traditions, the unique stories, and the experiences of history,the carries Congregation The it. of possessors the noted, have Oblates the as not, but charism its of carrier privileged the is gregation easy enoughtomaintainastatusquo. is it resources; no or energy no time, no have they claim can Oblates ranging from paying lip service to the idea to outright refusal to engage. responses with doors, the Truthfully,bar spirit. can Oblate Oblates the There is both possibility and challenge regarding Association when Lougen Louis General Father presentation, recent a In One known? made charism the is how arises: question further A shared? be Acon to religious desires that charism a of then What 50 That these qualities could be used i m o pointed ------not also call them into the closer relationship of shared faith, life and life faith, shared of relationship closer the into them call also not they Might holiness. to and dignity,faith, their to to them calling ized, them into a new dignity and life. Oblates have a heart for the marginal and prisons. He sought people out, especially the outcasts, and he called walls of the institutional church to the dockside, tenements, back streets the beyond people, the among out went Eugene St. code. genetic their ‘ ‘out’: go to willing be must Oblates the them, walk with Associates. and welcome to themselves form to Oblates inviting in and formation, for Associate’processes and materials developing in challenge and ity key.possibil is is both There for Formation not. is what and desirable tion of the Spirit, looking at what is possible and what is not, at what is relationship, Oblates and Associates both need to understand the invita the ecclesiology. of II Vatican theology and the laity to regard in necessary is Oblates the for mation need toaskhowthisisbeingdoneacrosstheOblateworld. charism the of sources the to access them giving by laity the of formation the to “contribute will fostering Associations, in Church. Rule 37a promises that that Oblate Provinces and Delegations, the within laity of theology and spirituality the of understanding their deepen and understand to as well as charism, the and Oblates the gene, Eu St. to, relationship and of, knowledge their in grow to Associates Included in the formation though, certainly will be processes that allow reality.the way’into our ‘living of case another evolving, still is state lay the in lived is and charism the how of relationships understanding Our world. the family in in charism the live they knowing state, lay their respects formation Associates’Rather, ‘mini-religious.’ as them re-create to not is Associates for formation of goal The Oblates. and Associates? be What mightavocationsstrategylooklikeinthatsituation? to people calling includes that culture vocations a of speak Oblate we to Can vocations Association? promote and foster we do then How desire? we what is this Surely places. more in and people sociates would spread the Oblate charism in missionary service to more As Oblate of number the in increase An vocation? of definition very Finally to reach men and women in order to share the charism with for that declares 3.2.1 Aix Oblates, for formation to regard With Associates both for - formation of issue the is that to Connected 51 In creating new ways of being in being of ways new creating In Wesent’ are .” Concretely,we is part of part is ------

Oblatio l 301 l Sandra Prather Oblatio l 302 l Worldwide Section alike.” source of life, dynamism and fecundity for both Oblates a and is lay mission persons and life our in sharing a such that experience from know ion. However, where they are in place, they are life-giving: “We already boundaries of Oblate/lay, man/woman, to forge such bonds of commun the cross to mind and heart of stretching a requires It life. and mission prayer,faith, sharing to commitment real a to other each alongside ing inclusivity. towards Such communities go bias beyond Oblates and a Associates work with Oblates, the with connectedness deep a Association assumes parties, both of rights and freedom the and respecting prescriptive, while being Without community. Oblate in sharing a for were neverintendedtobelone-rangerstyleministers, Oblates The ministries. and missions various their as in well encouragement as holiness of pursuit personal their in support fraternal find would they that communion their in be would It corporately. and ally the community life of the Oblates that would sustain them, both person the wayOblate Association stretchestheboundaries ofcommunity. Stretching theBoundariesofCommunity so: thereiswherethenewanddaringtobefound! that giving a portion of your spirit is possible is one thing. To risk doing Tobelieve charism? the of bearers as Associates with walk and come change of thought, heart and action is needed in order to truly see, wel of their spirit? portion a share to people call to prepared they Are church? the in power and form them to take up their rightful roles and responsibilities to them invite also not they em Might thereby spirit? and Association, In asking for a portion of the Oblate spirit, Associates are asking are Associates spirit, Oblate the of portion a for asking In united missionary corps. a as ourselves... give .[W]e . collective. is compassion our community.that extent the Weto only effectiveevangelizers be can of fruitfulness the and individual the of limits the Weacknowledge was it that knew Eugene St. community. in be to is Oblate Tobe in found be to challenges and possibilities tremendous are There what required, be might conversion communal and personal What 53

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- - - - - Witnessing toaNewFacetoftheChurch ready inplaceandwhatmoremightbeneeded? the Church. of facet new a revealing thereby Church, the in found boundaries the of some down break to potential tremendous the has Association late ice of mission,’ of ice munity W take? life that might of forms What each? boundaries appropriate the respecting while life share Associates and Oblates do How home. to close strike Associates with life shared Associates intheirquesttooffer theirgiftsinservicetothechurch. empower to communities their in opportunity unique a have Oblates tial dignity is respected and their mission is supported and encouraged. essen their where community a for looking are they but evolve, may not looking to the Oblates for specific jobs or ministries, although either called. are they which to they roles the living ciently Gaudium gelii that the Associates findempowermentandsupport for theirservice. Associates, fellow and Oblates with and among communities, Oblate in is it mission, and service in evangelizers, as roles their up taking In mission. and holiness personal of munity,view in is Oblates, the for as this link is to be lived out. What is clear is that, for Associates, the com how open link’leaves ‘living but a as and Associates Oblates between sires forallGod’s people.Itisawitnesstheworlddesperately needs. cooperation, they model the unity of heart, mind and spirit that God de cross the barriers which separate us, in a spirit of mutuality, respect and they when communities, their into welcome Associates Oblates When God’sintention. of sign powerful a itself community,is authentic an individualism lay,and religious women, and men together bring to factionism, and in by marked world, isolated and fragmented creasingly world. the for sign prophetic a are Associates and Oblates Oblates often speak of going to the edges, of crossing borders. Ob and community around Oblates the for arise that challenges The in us reminds Francis Pope needed: acutely support a is It connection community the describes document Congress The Aix communities, such creating in that is possibility tremendous The speaks of ‘creating structures of communion that are at the serv that there are places where the laity are not yet suffi yet not are laity the where places are there that 57 and we ask how well we are doing this? What is al is What this? doing are we well how ask we and itnessing as Apostolic Com Apostolic as itnessing 56 Associates are Associates 54 In an in an In Evan 55 ------

Oblatio l 303 l Sandra Prather Oblatio l 304 l Worldwide Section been able to take up their rightful roles: “I readily acknowledge that acknowledge readily “I roles: rightful their up take to able been not have women cases, many in that concedes Francis Pope Church. the in face they barriers the women for down breaking to contributes listed tobuildtheKingdom-inChurchand world. en are peoples baptized all of ministries and charisms gifts, Different Oblates and Associates, cooperate in the life and mission of the Church. co-responsibility,spirit’laity,of and language religious the where uses people. lay A‘shared the true of task the is world the in mission while clergy, the of responsibility the as Church the in of danger life the real considering a is There Church. the of life the for responsible also nonetheless are they Kingdom, the of building and gospel the moting Vaticanby II. more meaningful roles within the Church itself, a movement supported vocations butatrueunfoldingoftheroleallbaptized. priestly in crisis perceived a to solution temporary a not is mission to gifts. Oblates and Associates do this with the belief that calling the their laity to according serve people where one and church, the of mission and life the in cooperate to lay, and cleric, religious, baptized, the all and voiceless. It is a model of church that is non-hierarchical in calling of power,use the outside,powerless that leavelaityon andthebarriers dominating the structures, top-down clericalism, excessive against and sociate is one of partnership and co-responsibility. In this it stands over down. broken are lay Oblate and Oblates relationshipbetween The As we helponeanothertobecomemorefaithfuldisciplesofJesusChrist. Together,calling. baptismal our fully living for responsible all are we Baptism. their to formed. All are involved in the process of are mutual growth who in faithfulness those and form who those between divided not is It Oblates. and among Associates reciprocity and mutuality of relationships ality: Oblate Association speaks of an alternate spirit and a different lived re and participation. barriers lay real excluding effectively create people, lay for boundaries clericalism and structures certain that warns cis wants to reassert the clerical and the hierarchical. As noted, Pope Fran e e ti epcal wt rgr t Olt Ascain s it as Association Oblate to regard with especially this see We into Associates invite Oblates the ecclesiology, this modelling In and cleric/religious between divisions the Association, Oblate In that movement conserving a church global our within is There 59 While the laity’s primary mission is in the world, pro world, the in is mission laity’sprimary the While 58 As the most fundamental gift which we all receive, all we which gift fundamental most the As - - - - - relinquishing of the ‘special’ status that so often accompanies the cleri authority,a and power share to willingness a Oblates the from require tremendous opportunityindeed! ice, is to create a church that is a more credible witness to Christ. It is a are equal and mutual, and where all are called to usetheir gifts inserv together reveal‘anewfacet’ ofthechurch. and evangelizers. disciples as role their up take to invited and respect with treated ship Teams.Leader Withintheir Oblate Association, women have found themselves on and institutions their in roles leadership and them Associates, given as them formed and called them, with ministry into them invited have levels, graduate at theology study to women aged encour have Oblates The them. marginalizes often too which Church a in home a find they that Oblates the with and Association within is it say Many Oblates. the by supported and empowered been have who portant decisions are made, both in the Church and in social structures. heard not only in the life of society but in the various settings where im Church.” the in to create still broader opportunities for a more incisive female presence responsi­ pastoral share women many There are tremendous challenges arising from this though. It will It though. this from arising challenges tremendous are There relationships shared, is power where communities faith Tocreate ity anddignityofeachhumanpersonisborn. Christ’sof Passover, equal the on based world a Passover this from facet of the Church. Together we are in a more credible way prophets pel. They therefore affect the quality of our witness and reveal a new influence on the faithfulness of persons and communities to the gos positive a are they exist, already association of forms these Where Associates and Oblates that is this in possibility tremendous The In Canada, there are many personal stories from women Associates of pastoralministryandmission. areas the in decision-making in participation their support Weshall they are making in respect to their place in the world and the Church. demands the and women of aspirations the to attentive be Weshall It isaconcernthattheOblateshavetakenup. 60 e ute amt ta wmns ocs ed o be to need voices women’s that admits further He 61

bilities with priests... but we need we but priests... with bilities 62

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Oblatio l 305 l Sandra Prather Oblatio l 306 l Worldwide Section ess Olts ae mrcd h ln bten vneiain and evangelization between link the embraced have Oblates nesses. needed toproclaimGoodNews. desperately are witnesses Gospel justice. of behalf on action foster and power to truth speak to willing prophets forces, such against and over stand who prophets of voices and visions the need we ever than More plight. their cause which forces prevailing the as well faces,’as many their with ‘poor the on spotlight a shone has Globalization everything. vey the global situation, the new evangelization invites us to re-examine sur critically we and unfolds the millennium Associate’sthe heart. As i m o and theworld. a way to live their faith more deeply, desiring to serve God, the Church lates because they have been drawn by the Spirit; they are searching for same Ob the mission. to of the come purpose Associates the for is it that breath in assert we charism, the sharing about is Association that is not to fall prey to a kind of ecclesial introversion” difficult –butconsequentlyevenmoreprophetic. in the society, so empowering them in the Church becomes additionally women. There are of still too many places where women’s demands rights are not supported legitimate the for support genuine providing in will also perhaps be an additional challenge in certain parts of the world laity.There and hierarchy between exist often too that boundaries the cal role. Such an emptying is never easy. It means a willingness to cross , aPolish-CanadianOblate[1866-1947]. Oblates and Oblate Associates are called to be those gospel wit gospel those be to called are Associates Oblate and Oblates in resonates which line a is It God.” serve could I here told was “I here IcouldserveGod”. told was “I simply, answered Anthony job?” a for looking are you dressed laborer, said to Anthony, “And what do you want? I suppose simply the seeing and door the opening Master Novice The House. told to try the Oblates, he went knocking on the door of their Novice Germany,in but he had long felt a call to laborer the religious life. Upon being a as worked Anthony Polish-born the man, young a As Brother Kowalczyk, about Anthony told story pertinent a is There it if […] goal its as mission have must Church the in renewal “All E n a h n c g n i 64

r u o M y r a n o i s s i E s t r o f f 63 Even as we claim - - - oty f h nm: Te nie hrh s missionary, is church entire “The name: the of worthy formers ofculture,atonce prophetic,provocativeandpractical. be necessary to form them so they can truly take up their roles as trans laity as passive recipients to seeing them as active collaborators. It will the commongood. need compelling arguments which speak to universal human values and the public sphere with bible verses, dogmas and . Rather we into going of impracticality the about speaks evangelist, World First prominent Wallis,Jim a God. of reigning the terms, biblical in vision, world new a about bring order in will good of people all with together working about is it as teaching and preaching about much so not is ing evangeliz of kind values. This gospel to contrary are that systems and structures transform to is desire their zeal, missionary with Fired ture. cul and work family, of world everyday their in precisely evangelize the vineyard’, are primary agents in this new evangelization. Associates gospel.” the by informed be activities and behaviour human all let to structures, worldly of transformation the is Oblate faithful lay the to proper mission expand and vocation they “The outreach. missionary so, doing in and world the into charism the with a‘heart’ forthekingdomandadesiretobringiteverywhere. and Oblates forgottenrejected. the and call, that up take Associates God’s beloved. As we look to our world today, we still see the ignored, were they know to all them wanted he dwellers, tenement unemployed and women, and men working to war, of prisoners the and prisoners to all, especially those on the outside. To the domestics and artisans, the Christ proclaim to drawn and driven, sent, be to himself knew Eugene among the least, to be bearers and proclaimers of Good News there. St. ized andvoiceless. all that oppresses or demeans, and to do especially among the marginal dignity,their against of work awareness to an women and men in raise to world, God’sthe of to News love Good the bring to is desire Oblate of creation is an integral part of evangelization,” kingdom building: “Action on behalf of justice, peace and the integrity One of the challenges of Vatican II, still unmet, is to create a laity a create to Vaticanof is challenges unmet, the still of II, One seeing from shift a making in be will challenge tremendous The carry Associates that see to is here opportunity tremendous The It is a desire at the heart of the charism: to go to, walk with, and live 66

Associates, as ‘workers in ‘workers as Associates, 65 Rule 9a tells us. The ” h Council the - - - -

Oblatio l 307 l Sandra Prather Oblatio l 308 l Worldwide Section priority forthefutureofour Congregationandourreligiouslife.” ates. Thus, they acknowledge“... [O]ur relationship with lay persons is a munity life and ecclesial witness are enriched when shared with Associ ministry,that know Oblates phenomenon. com this of authenticity the to witnesses Congregation the across Associates and Oblates of ence experi lived the all of most but units, Oblate of in growth Association the Chapters, General the of writings The called. are they way the in and called are they where to charism the carry each Oblates and ciates who carry it AND through the Associates who share in it. Oblate Asso dialogue withtheneedsofChurchandweseeagraced movement. in it place and Congregation the within Association of trajectory the at look laity.We to relates it as charism Founder’s their reimagine to the prompting of the Spirit, the Oblates of Mary Immaculate are willing and times the of signs the to Responsive ways. new in world the gage itself. ism AFounder’s en mature, developand to supposed is charism places, innewways. that the charism is free to move through the world in new agents, in new about not recognizing about is it Instead, Oblates. replacing Associates is It Oblates. the of charism the or spirit the lessen to not is spirit late richer and deeper. For Oblate Associates to request a portion of the Ob made is and expands grows, it that away given being in is it love, like Rather, shared. being in diminished not is Spirit love, Like other. the one ofthe be this Might so? do we as charism Oblate the unto them forming and mission new a evangelizers, as forward laity calling the Trienniumintentionally of be Could challenge? that up take Oblates the not might experience, missionary of years hundred two Withhappen. it make to tells us, but we are not yet living that reality. As a Church, we still have St Eugene’s spirit is present in the world today through the Oblates char of nature dynamic the of recognition the in is freedom Such of spirit the lessen to not is spirit another’s of portion Toa for ask tion ofyourspirit,” Elishareplied”[2Kings2:9]. por double a inherit me “Let you?” from taken am I before you for When they had crossed, Elijah said to Elisha, “Tell me, what can I do new initiatives PopeFranciscallsfor? C n o L C n o i s u 67 -

------exh_19751208_evangelii-nuntiandi_en.html ,#19. http://www.vatican.va/holy_father/paul_vi/apost_exhortations/documents/hf_p-vi_ tion Forum men Gentium clergy,”laity,and to religious equally addressed is God of people the of said been affirms the equality of all members of the Church by declaring that “everything that has Documents, # 119, 120,121. Today’sin Gospel the of tion World Proclama the on Faithful Lay the and Persons, Consecrated Bishops, the to Francis the Year ofConsecrated Life( ulate, 1992)#40. 1992: Witnessing as Apostolic Commnity, into the21 charism their carry immaculate Mary of Oblates the will whom with spirit your of portion a us “Give ask, hear Associates lates Ob today and promises, God Spirit,” my out pour will difference.“I a forever,stifled but perhaps we can ignore be its promptings long enough to make cannot true, is it Spirit, The pause. us give should warning Spirit,” the 13 12 11 10 9 8 7 6 5 4 3 2 1 “ community, the warns Paul St. Thessalonians, 1 In

isoay bae o Mr Immaculate, Mary of Oblates Missionary Pope P Gaudium etSpes Ibid, #103. Ibid, #120. Pope Pope F. Pope Pope Ibid, #40. Ibid, #44.3 u a A , [Rome, Aug. 10,2012). l Revised Ed Revised n i t s u I “psoi Ehrain vnei Nnini, h Hl See Holy The Nuntiandi”, Evangelii Exhortation “Apostolic VI, st #30.SeealsoChIV, B F F F F [1 Thess. 5:19]. That he should even need to give such a such give to need even should he That 5:19]. Thess. [1 century? n a r n a r n a r e n e n a r OP, ed., O.P., , d c c c c s i s i i s i s i c , ibid,#74. , ibid,#119. , t , XVI, Apostolic Letter to All Consecrated People on the Occasion of Occasion the on People Consecrated All to Letter Apostolic Apostolic Exhortation Evangelii Gaudium of the Holy Father Holy the of Gaudium Evangelii Exhortation Apostolic . , #1. (United States: (United Address to 6th Assembly of the International Catholic Ac aia Cucl I Te ocla ad ot Conciliar Post and Conciliar The II: Council Vatican Rome: Nov21,2014)#1.

(Ottawa: CCCB Publications, 2013; reprint, 2014) reprint, 2013; Publications, CCCB (Ottawa: ’The Laity

(Rome: Missionary Oblates of Mary Immac Dominican Publications, 1988) The Council The 1988) Publications, Dominican ” in Lumen Gentium cs f h 3r Gnrl Chapter General 32rd the of Acts [email protected] . Sandra Prather Do not stifle not Do .” How and How Canada Lu - - - - -

Oblatio l 309 l Sandra Prather Oblatio l 310 l Worldwide Section 1986, Chapter4,#68-85. Missionaries in Today’s World Mary Immaculate.(Rome:GraficaGinette,2012),Preface. Bishop. Oblate 35 September 11, 2010,pp1-12. Associates, Lay “The of Oblate Family: Religious and Lay together, the New Subject of Evangelization?” Report 2004), Immaculate, Mary of Oblates Missionary (Rome: 28 June,2007),#2. of Saint Eugene.” Presentation given at Oblate Lay Associations Congress (Rome 26 – Aix-en-Provence, May18-21,1996. Oblate Life Oblates ofMaryImmaculate,1998),#13. Millennium New the of Dawn the at Poor the Evangelizing (Ottawa: Canada,1996). exh_25031996_vita-consecrata.html, March25,1996,#54,55,56. tps://w2.vatican.va/content/john-paul-ii/en/apost_exhortations/documents/hf_jp-ii_ th GeneralChaptertoOblatesand Associates,” #1 40 39 38 37 36 35 34 33 32 31 30 29 28 27 26 25 24 23 22 21 20 19 18 17 16 15 14 Life, 54/11995,#3. Oblate Vie III-2014/2,pp.163–193. OMI Constitutions and Rules of the Congregation of the Missionary Oblates of F. M. Ibid. Ibid. M. Missionary Oblates, Ibid. Immaculate, Mary of Oblates Missionary Ibid #120. Ibid #102,103,104. Pope M. J Ibid, #3 M. Congress ofLay Associates, ibid,intro. Ibid, #2-7. Missionary Oblates of Mary Immaculate, Ibid. 2010: Chapter General 35th the of Acts Oblates, Missionary W. OMI Constitutions,ibid,Rule37a Associates, Lay of Congress Ibid, #39. Missionary Oblates, Immaculate, Mary of Oblates Missionary n h o S

S 57/2(Ottawa:Canada,1998). Z Z Z Z u t n a

e t o g a o g a o g a o g a F P c n a r u a k C C , “ , “Oblates and Laity can Cooperate in the Light of the Charism,” the of Light the in Cooperate can Laity and “Oblates , , ‘Lay Associates in the Context of the Church, the of Context the in ‘Lay Associates , , “Evangelization and Lay Participation on the Oblate Charism”, Oblate the on Participation Lay and “Evangelization , l l g n i c I “ II, i Laity” , s i “Close to the People” Eugene de Mazenod, Man,Missionaryand , ibid#102. , with E with , psoi Ehrain ia Consecrata,” Vita Exhortation Apostolic , OblateDictionaryof Values.

Witnessing, Witnessing, # A , 1986, (Rome: Missionary Oblates of Mary Immaculate) L L e m u a e h Ly soit’ Iett ad Orientations, and Identity Associate’s Lay The , “Partners in Mission Inspired by the Charism the by Inspired Mission in “Partners , # 40.

44.2.

Conversion: Acts of the 31st General Chapter: General 31st the of Acts cs f h 33 the of Acts , 1998, (Rome: Missionary (Rome: 1998, , C. “ A Declaration of the Vie Oblate Life VieOblate rd h Hl Se ht See: Holy The eea Chapter: General Conversion. 55/2, Vie Vie -

45. Faith Christian the of Transmission the for zation See #10whichdescribestheirparticipationin‘churchcommunities.’ affirm the role of the laity is to exercise their apostolate in the church and in the world. tion, April 15,2015. ates PolicyManual. ble. 67 66 65 64 63 62 61 60 59 58 57 56 55 54 53 52 51 50 49 48 47 46 45 44 43 42 41 Missionary Oblates, Missionary Oblates, Pope Ibid, #8. Ibid, #42. Ibid, #41. Missionary Oblates, Congress ofLay Associates, ibid, Aix 3.2.1 Convoca Canada Lacombe OMI talk, unrecorded OMI, Louis, Rev. Lougan, Missionary Oblates, Missionary Oblates,ibid,#44.7. Missionary Oblates, Missionary Oblates, Seuss, Dr., Oblate 2014, (Canada), Canada, Associ Lacombe OMI of Oblates Missionary Ibid, Statute# Ibid, Preamble. Missionary Oblates of OMI Lacombe Canada, Missionary Oblates, Bishops, of Synod the General of Ordinary Assembly XIII OMI Constitutions,ibid,CN9a. P.E. Pope Missionary Oblates, Missionary Oblates, Pope Flannery,ibid, B F F F n o t r u n a r n a r n a r c c c O, ThePlacesYou Will Go s i s i s i , Blacksmith ofGod , , , Evangelii, # Evangelii, # Evangelii, 5. Apostolicum Actutositatem. Apostolicum Witnessing Missionaries Witnessing, Witnessing Witnessing Evangelizing, Witnessing Missionaries Witnessing # 102. 27. 103. , # , #41 #7. , #44.3. #39. (Canada)1960,p.52. # 44.2 , ,

41. # 79. # 74 # 36. , (RandomHouse:New York, 1990).

, 7-28, (October, 2012) Proposition 2012) (October, 7-28, , Throughout the decree, the writers the decree, the Throughout Statutes, [Canada) 2003, Pream The New Evangeli New The

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Oblatio l 311 l Sandra Prather

T Sri Lankan, Thai, Vietnamese, Indonesian, Guatemalan, and Filipino— Polish, Italian, found: be to also were nationalities various sentatives, Japan, Philippines, Thailand-Laos and Vietnam. And, among the repre following Oblate units in the Asia-Oceania region: Australia, Indonesia, the from representatives attracted Manila, in held alone, meeting local of St. Eugene has already traversed the wide expanse of the world. The charism The place. took Charism Oblate the on Congress world-wide “Leave nothingundared fortheKingdomofGod.” world.” entire the of breadth immense the desires holy their in encompass to be will France: native his beyond far even need, urgent most Church’s the to respond must Oblates his Eugene, of heart and mind the in group, fledgling small, a just were they when Even Immaculate. Mary of Oblates Missionary the of founder the Mazenod, de Eugene the world.” as big Paul’s,as Saint as big as heart a has himself man the but small, still is Congregation whose there bishop a is There Marseilles. On the eve of the 200th anniversary of the Oblate Congregation, a Congregation, Oblate the of anniversary 200th the of eve the On here is this story about a bishop who was looking for missionar for looking was who bishop a about story this is here advised him to seek help from the bishop of Marseilles: of bishop the from help seek to him advised bishop Another diocese. his in work mission the in help to ies This bishop in Marseilles was none other than Charles Joseph Charles than other none was Marseilles in bishop This Manila, Philippines His words to his Oblates still echo up to this very day very this to up echo still Oblates his to words His June 30–July3,2015 Local Section F s i c n a r E n e r f C.Z a b a l a , i m o

“Their ambition “Their Oblatio “Go to “Go

- : - Oblati

Oblatio l 313 l Francis Efren C. Zabala Oblatio l 314 l Local Section – Manila h po ad h ms abandoned, most the and poor the are: charism Oblate the with connected event the in generated themes the writtentextspresentedarefollowing: perspectives, each participant shared about the Oblate charism. Among and lenses different using circumstances, and conditions, contexts, ent differ From event. the join to able not were reasons, various for but, come to liked have would who and partner.others mission still were There co-worker lay a and potentialities, and promise vast with lastics were veteran missionaries participants ( the Among unity. out bringing of power to the given has charism Eugene The Mazenod. de Eugene of charism the in united Yet,differences,their despite were Congress, the of participants the all was a Context in Charism the on Congress the indeed that said be can it then account, into taken be also would Congress, the in participated ously world- the wide Congress. If of the other sections section around the globe, local which simultane the just was This dialects. and languages other speaking backgrounds, and subcultures various their with each t a a ih n ercig oges Sm o te ois and topics the of Some Congress. enriching and rich a was It 9 - 8 - 7 - 6 - 5 - 4 - 3 - 2 - 1 - diversity.its is to Asia-Oceania common thing Paradoxically,one Pentecost experience Quo Vadis?, byReyEmmanuel Amancio, Aspirants, Oblate Filipino on Impact Its Charism: Oblate The The Oblate Charism inLaos, byClaudioBertuccio, The IndonesianOblatesHistory, by Antonius Sussanto, Out Have Lived theOblates How of Experience Significant Charism, Oblate the and Peoples Indigenous with Experience Indika, Hiran by Eugene, St. of Heart the with Japan Entering De Eugene VisionSt The to Evangelisation of According New C. Roberto Fr. by Seed, the Planting Dialogue: of Forms Four by Fr. RossB. Kapunan, Bradley Rozairo, C Variousand in Historical Charism Their by Rafael Tianero, i m o i m o Szewc, Daniel by (1802-1826), Community of Role Mazenod: Layson, . . i m o . i m o i m o ad extra ! . . i m o and . iso d extra ad missio ad intra ), young Oblates, scho i m o ultural and . Contexts, by Contexts, d intra ad i m o

. i m o in , . - - - - Congress. the after long world the to God’sgift as remain to continue Eugene of charism the May on. so and work, his do to Congress, local the of tor energizedFr.which charism Labaglay,Federico Coordina Overall the same the was it event; the for support a as documentation and duction pro audio-visual in know-how technical their use to collaborators his Fr.animated which charism same the Eduardo also Vasquezwas it and world-wide; gatherings Charism other to Congress local the connect to internet, the and computer the particularly technology, modern in tise the charism of Eugene which inspired Fr. Rodel Lopez to use his exper pate in whatever good that it does. For example, in the Congress, it was inviting, allowing, and empowering other charisms to share and partici culminate theevent. Synthesis at Attempt An Context: (cf. made was synthesis a at attempt an exchanges, and presentations the on Based on. so and martyrdom, and daring missionary inculturation, Evangelisation, New empowerment, and participation lay work, formation Peoples, Indigenous to ministry multiculturality, and inclusion dialogue, intercultural and terreligious So many other gifts have been generated by Eugene’s charism. It is ) and presented to the participants to participants the to presented and ) Congress on the Charism in Charism the on Congress Francis Efren C.Zabala, [email protected] Manila, Philippines i m o - - - -

Oblatio l 315 l Francis Efren C. Zabala

“E f l, e te tgte peev, n pooe ec, iet, social liberty, justice, andmoralvalues.” (3) peace, promote and preserve, together them let all, of sincere effort be made to achieve mutual understanding. For the benefit a that urges and past, the forget to all with pleads now council sacred Muslims. and Christians between This arisen have dissensions and rels humankind.” to spoken also has who earth, and heaven of almighty,Creator merciful and the subsistent, and living one, is who God, worship They lims. Mus for regard high has also Church “The clearly, stated Dialogue, tor, amongwhomare,inthefirstplace, Muslims.” Crea the acknowledge who those includes also salvation of plan “The good. common the for together work to and religions other of peoples with Christian relations. It went on to exhort Catholics to engage in dialogue Muslim- in beginning new a marked faiths Council The saved. be also could other of people yes, that time, first the for admitting teaching, from salvationunlesstheywerebaptizedintotheChurch. non-Catholics excluded which Church the of attitude triumphalistic a FOUR RMS The Document went on to say, “Over the centuries, many quar many centuries, the “Over say, to on went Document The Nostra Aetate, also known as the Magna Carta of Muslim-Christian document, Conciliar the of 16 Number this modified Church the Council, Vatican Second the During C r u h h Cuc, hr i n slain h tahn reflected teaching The salvation. no is there Church, the Outside centuries. many for teaching Catholic dominated salus.” nullas Ecclesiam, xtra c h

a e t c R s g n i h o DIALOGUE:PLANTNG b o t r e

n o C C.L n a i t s i r h n o s y a -M , This was the theology that theology the was This Lumen Gentium Lumen i m o s u l m i

d a i THE SEED l e u g o , declared, , - - -

Oblatio l 317 l Roberto C. Layson Oblatio l 318 l Local Section – Manila hr ae ulm inse, omly hi nihos fins r of or friends neighbors, their normally witnesses, Muslim are there bor or one of their relatives. Even in the weddings of Christians, usually lims inside the cathedral attending the funeral mass of their dead neigh between Christians and Muslims. It is not unusual anymore to see Mus borhood. Over the years, there have been a number of mixed marriages projects where Muslims and Christians live together in the same neigh from allwalksoflife.”(EdmundChia,FSC) persons all by out carried be can than dialogue a is It faiths. other of spiritual and human values shape the day-to-day interactions of peoples terminals, streets, etc. In other words, this dialogue is taking place when their homes, neighborhoods, farms, workplaces, schools, marketplaces, in life, everyday their in convictions and values religious their to ness perience. ex religious or faith of dialogue and discourse, or words of dialogue action, of dialogue life, of dialogue are These Dialogue. of forms four (nos. 20-22,pp.228-29) an activity for trained theological specialists, but a matter for all of us.” just not is dialogue inter-religious Hence, environment. our in merous and live we work, those who believe in other religions are becoming ever more nu where of Irrespective life. of way a become must logue OMI General Chapter put it more clearly, “…Today inter-religious dia for Christiansaswellotherreligiouscommunities.” logue is a necessary condition for peace in the world, and so it is a duty Gaudium Evangelii dialogue isnotanoption,butavitalnecessityofourtime.” the of mission evangelizing Church...dialogue isapathtowardstheKingdom.” the of part integral an is “dialogue that I was assigned in Jolo for 5 years. The Church there built housing built there Church The years. 5 for Jolo in assigned was I “This is the dialogue where believers of different religions bear wit The Federation of Asian Bishops Conferenrence (FABC) identified inter-religious.be to is nowadays religious be to Indeed, 1998 The Exhortation his in Francis, Pope 2013, in recently, more Then, February,In “inter-religiousthat emphasized Benedict Pope 2007, document, church The document, repeatedly said that “Interreligious dia “Interreligious that said repeatedly document, D a i eepoi Missio Redemptoris l e u g o

f o L e f i i 19, lo stated also 1990, in , ------belongings fromtheirChristian friendsandneighbors. precious their retrieve and return to start would they been then normalized, had things When months. for stayed they where centers uation evac the to proceeded they Then, friends. Christian their of care the to belongings precious their of many leave would Some villages. their Muslims from the interior of Liguasan Marsh would be evacuated from 2015. 2003, 2001, 2000, 1997, – forces MILF and troops government together, school to played togetherandhelpedoneanotheronthefarm. went together, up grew them of Some Muslims. with living been have then, since and, town this in settled Cebu from Christians 1913. in the Americans by established colonies agricultural ebration untilIarrived. cel community the start not would kanduli. They their join to convent the at me fetch to somebody send would he Puasa, Hariraya or adhan Ram of month holy the of end the cross. At big and soutane my with me and garb religious his with him “beso-beso”, exchange would we the from across just was gatherings, formal in met mosque we whenever that, Weclose church. so were His ustadz. an was there friends all. A Muslim,hediedtosavethelifeofaChristiangirl. after mistake a been have not may it Salip, For Abubakar.Iston Salip was name His young. still them of many children, 10 and widow a left Ann from the hands of her captors. She survived. But the pedicab driver a yellow Tamaraw carryingthegirl. shot him on the head. He died on the spot. and The kidnappers instead, sped away in him on turned kidnappers the of One life. his of mistake tried to hold onto the girl to protect her. That may have been the greatest denly blocked the pedicab and tried to snatch sud her. men armed The unidentified old school, pedicab the driver of gate the neared she When Sulu. Jolo, in of Asturias Dame Notre at school to way her on pedicab a riding was seargent, Marine a of daughter the Rachel Gujit, ing, Ann caroling intheneighborhoodregardlessofwhooccupantsare. ficemates. During Christmas, Muslim and Christian children go around Already, I have witnessed 5 major armed confrontations between confrontations armed major 5 witnessed have I Already, first the of site the actually is now, based am I where town, Pikit best my of One years. 4 for Tawi-Tawi Bongao, in lived also I On March 9, combined military and police elements rescued Rachel morn the in o’clock 7:00 around at 2004, 19, February last Then, - - - - -

Oblatio l 319 l Roberto C. Layson Oblatio l 320 l Local Section – Manila of lifeforallpersonsreligion.”(EdmundChia,FSC) way a become should life of dialogue the words, other In life. of logue dialogue and, ideally, all other forms of dialogue should lead to the dia dressed intheirgownsbutwithheaddressor‘tundung’. beautifully Muslims, also were bridesmaids the of some that, only Not at a wedding at the parish church. Some of the sponsors were Muslims. who those of know wonderment that they are the Muslims and I to am a . hand, One time, my I also officiated blesses she or he places, public in me sees them of one time Every volunteers. community lim be come areligiousleader.to going now was friend their because contribute to wanted also they that saying held, was seminar the where parish the tricycleto a on them delivered and sacks) plastic small in squash and (string eggplant beans, neighborhood Muslim the in vegetables of sorts all collected Muslim also has he fellow, friends. When they this knew that he was to become a religious leader, of they case the In minister. lay their of by their communities. Normally, the community sponsors the expenses undergo three-days of formation together with others who were chosen tian community of a particular chapel to be their Lay Minister. He had to custody. military from released was TwoMusim. he Datu later to days gave we support the see to surprised were officials CIDG and Pinol Governor Provincial Capitol to give support to their former classmate and friend. the to the trooped to later officers, lice and headquarters Brigade Army elementary days, members of the Knights of Columbus, and retired po their during classmates his them of some Musim, Datu of friends tian Chris the innocence, his in Believing Police. National Philippine the by military, court the in by filed custody case into a taken pending was dent in Kidapawan city that killed and injured a number of civilians. inci He bombing the in implicated was Christians, many of friend a and “This dialogue of life is the most important type of interreligious of type important most the is life of dialogue “This I also stood as a sponsor in the Muslim wedding of one of our Mus Chris the by selected was somebody when time a also was There There was a time when Datu Musim, a well-loved Muslim in Pikit ------500 barangays were affected. 6,000 houses were destroyed. Close to Close destroyed. were houses 6,000 affected. were barangays 500 About alike. people Indigenous and Christians Muslims, – Mindanao. Central in people our to suffering untold and havoc brought war That 2000. March, in MILF the against all-out-war an declared ministration war would be repeated in catastrophic proportions, when the Estrada ad responsibility. poor is not a matter of choice. For any Christian, it is a duty and a social the helping that realized I and Ben Bishop about thought I in. are they his life – that of the poor, whoever they are and whatever circumstances was It then that I began to understand what Bishop Ben had truly lived in Lumads. or Christians or Muslims are they whether ask don’t you centers, evacuation in crying children and weeping mothers of sounds Bishop Ben.” town center. Suddenly I found myself in the midst of the “murderers of the in refuge sought and villages their fled civilians 30,000 jahmuda. Ra camp in Front Liberation Islamic Moro the against offensive tary in June, 1997, war broke out when government troops launched a mili tians ontheislandtolivetogetherinpeaceandharmony. and he was a man of peace. His only dream was for Muslims and Chris was like a father to all of us in the vicariate. He had known no enemies Ben’sBishop took personally.death He his. to next been had room My on February 4, 1997. I left Jolo with bitterness and resentment. I guess I Cathedral the of front in murdered brutally was Jesus de Benjamin op elements whichundergird thereligions.”EdmundChia,FSC. the common good of society, it also allows them to discern the common for together work to traditions religious various of believers for forum a provide it does only Not handles. action of dialogue the which issues the of some are destruction--these ecological peoples, of exploitation displacement, illiteracy, addiction, drug consumerism, globalization, by posed Problems dialogue. of form this in engaged are they cerns, The incident in 1997 was my baptism of fire. Three years later, the the hear you when all, bear.After to hard is suffering human But I was transferred to Pikit, in Cotabato. But, 12 days after I arrived, I was the parish priest of Mt. Carmel Cathedral in Jolo when Bish con social common address to together come believers “When D a i l e u g o

f o A c n o i t ------

Oblatio l 321 l Roberto C. Layson Oblatio l 322 l Local Section – Manila We distributed new pairs of slippers. The children played. They laughed activity,food. culminating delicious the prepared For we children. tian Chris and Muslim traumatized with activities psychosocial conducted they months two For conflict. armed the by hit severely villages three to teams in them healing. sent trauma then and We debriefing stress in dren. chil Lumad and Christian Muslim, 10,000 to week, a times five food, providing program feeding supplemental a implemented we months, two For Pikit. of villages 42 the in mothers Christian and Muslim 800 staff andherfamily. went straight to the convent where she prepared a kanduli for the parish friends close some and family ceremony,her graduation she, the After watching a TV program. herself, by alone quietly sitting television the before her find would I her back to school. Normina came to the convent regularly. Sometimes, wan, who, together with Professor Randy of UP, decided to send noticed by Marilou Diaz-Abaya, the producer of the movie Bagong Bu was she Then, room. prayer her became also room volunteer.Her tian lady,another by accompanied room, Chris a a in stayed She us. to her us for six months. She was only 18 years old then. Her parents entrusted headdress and a long sleeved blouse to cover her arms, even stayed with together asiftheyhadbeenworkingbefore. or spirituality of Dialogue nor had even heard about it. But they worked was religious in nature. Many of them knew nothing about the theology Mindanao in war the that myth the demolishing evacuees, starving the and amidst bullet fire, together, these young volunteers brought food to rain pouring the under or sun the of heat scorching the under Whether volunteers. Christian and Muslim young dedicated 40 about of posed on a large-scale basis. We organized the Disaster Response Team, com in thetown. least 41,000 civilians were displaced, out of a total population of 59,000 at alone, Pikit In homes. their leave to forced were civilians 1,000,000 After the 2000 war, we trained 35 Muslim and Christian volunteers around mobilized we year, that of December to November From Mindanao. Southern of University the from graduated she Later, or “tundung” a wears who lady Muslim young typical a Normina, It was at this time that the parish got involved in emergency response - - - - - would stop, together with Muslim and Christian peace advocates and advocates peace war Christian the and Muslim that with together sign stop, would no was there when 2003, April, in so And places. ers. The war was beginning to be dirty, with bombs exploding in public took care ofthem. Muslims the and evacuees the were They chicken. and rice ing bring them, visit and come would Muslims The grass. cogon of made There, according to Marsh. the late judge Ferenal, they put up makeshift tents Liguasan of interior the in refuge sought Pikit of tion popula the in Christians the 1941, in Pikit in Imperial Army Japanese ancestral homeintheinteriorofLiguasanMarsh. their to return to June in left they when teary-eyed were Muslims The parish grounds while the adults were smilingly watching their children. erly. When night fell, Muslim and Christian children would play on the eld the and women them--babies, of care took parish the and months, 5 for there stayed They evacuees. Christian with along gymnasium ish They didnotmakeittothetowncenterduesheerexhaustion. roadside. Some on their sleds. Some under the trees. Many on the grass. night, I could not help but shed tears when I saw people sleeping by the the through drove we As marsh. Liguasan of interior the from vilians ci evacuating still were we 8, February on midnight until Up Pikit. of much.” Ipattedhershoulderandsaidnothing. too already is This Father? us, to happening this is “Why asked, them looked at me with blank eyes, as if searching for an explanation. One of the just blink ofaneye,theirjoyturnedintosorrowagain. In centers. evacuation the in back were kids The fled. riedly hur civilians The forces. MILF and troops government between place territory. took MILF firefighting in Heavy also village, same the in ing hid be to believed kidnappers suspected against operation pursuit hot and wewenttoanothervillageforthesameactivity. of the children so full of joy. Then, we left the children to their mothers like they had found a new life. The volunteers shed tears to see the faces War is like a rolling ball. The longer it rolls, the more dust it gath it dust more the Warrolls, it longer ball. The rolling a like is But what many people do not know is that, during the arrival of the par the at refuge sought families Muslim hundred two least At February,the During war,2003 town the in displaced were 45,000 they centers, evacuation the at later volunteers our met I When a conducted troops government left, we after later hour an Barely ------

Oblatio l 323 l Roberto C. Layson Oblatio l 324 l Local Section – Manila is lvsok ipra, osrcin f ae fclte ad latrines, health educationandtrauma healing. and facilities water of construction dispersal, livestock ties, facili post-harvest of construction equipment, farm of provision tion, distribu seeds as such projects socio-economic implemented Wethen zones. peace into Lumads, and Christians Muslims, by inhabited areas in establishing “Space for Peace” communities, turning former conflict as thereisanunseenwargoingonintheheartsofour people. Peace Talks cannotguarantee instant peace in ourcommunities as long dialogue and the peace process to the grassroots. We’ve realized that the blocks on top. It has to start from the bottom up. We are trying to bring tedious process. It is like building blocks. No one builds by placing the protracted warthanapeace. a support rather would People itself. Peace in and Process Peace the in these two faith communities. And worse, a majority has lost confidence between mistrust deep about brought has suspicion Mutual Mindanao. Christians hadchangedsincethen,theysaid. the towards attitude and outlook Their them. help to out reach would Christians thought never they that him told they them, interviewed gist anthropolo student a when, Later Marsh. Liguasan the of interior the teary-eyed when they left the parish to return to their places of origin in the governmentandMILFdeclaredaceasefire. July,both in month following The table. negotiating the to back go to wan, to pressure the government and the MILF to halt the violence and Pagaga and Pagalungan Pikit, of towns three the in Highway National Cotabato-Davao the occupied evacuees Christian and Muslim 8,000 our appeal to the streets. In a peaceful demonstration of Bakwit Power, central committeeoftheMILFthroughpublicstatements. the to appeal similar a Mindanao. made in We violence the end to fire cease a for pressed delegation The groups. rights human and leaders, church officials, embassy foreign officials, military legislators, dent, Presi the with dialogue to Manila to went we evacuees, the of leaders And so the parish, together with Muslim peace advocates, engaged and slow very a often is out, found I Mindanao, in dialogue Real divide to continue prejudices and biases of legacy colonial The were gymnasium parish the at stayed who evacuees Muslim The bring to decided we June, in happen, not did ceasefire the When ------oenet ie gnis mltr, oa ad nentoa NGOs, international and church, academiaandmedia. local military, agencies, line government LGU, Committee, Ceasefire Joint the Peace, for Institute US the sia, Malay by TeamMonitoring led International the from visitors cluded in that people 3,000 to message her OPAPPin of said Quintos-Deles TeresitaSecretary peace”, for quest the government’sin the support of you assure I as areas, other in followed sustained, be would this that wish I Mindanao. in for aspire we largerpeace that for blocks building the desireofpeopletorebuildtheircommunities. support and respect to stakeholders other and CVO, MNLF,CAFGU, dren. The declaration carried an appeal addressed to the military, MILF, chil including stakeholders different by signing symbolic the and tion with streamersand‘bantalas’. The soundof‘agong’ filledtheair. decorated was held. highway was The program the where School High glets and escorted by fathers and mothers, marching to Takepan National late ConceptionParish. GINAPALAD TAof captains KA barangay and support groups, the which included the by Immacu conducted committee Central MILF and a long process that included two separate negotiations with the military official declaration was on November 29, 2004. It was a culmination of participants eithershakeeachother’s handsorembraceoneanother. the all where reconciliation, with indirectly.ends or session rectly The other, the di on pain inflicted actually has group religious and cultural of the past. They later realize that they are all victims, and that his or her circle. Then, each one is given the chance to tell his or her painful story seminar is the healing session, where all the participants are seated in a gious dialogue,healingofbiasesandprejudices,visioning. Mindanao, conflict analysis, conflict resolution skills, cultural sensitivity, of interreli history tri-people includes seminar the of content The tionships of people through the Culture of Peace and Dialogue seminars. W rcgie n rset h dcaain hs iiitvs are initiatives These declaration. the respect and recognize “We declara the of reading public the was event the of highlight The The day began with children of GINAPALAD TA KA carrying fla The villages. neighboring other to expanded communities These three-day the of session charged emotionally most the Perhaps rela strained the rehabilitated also we projects, these with Along ------

Oblatio l 325 l Roberto C. Layson Oblatio l 326 l Local Section – Manila religions. In the Kidapawan diocese, they have the Ulama, Priests, Pas both communities, or to share certain teachings that are common to both affecting issues certain discuss to together gather Mindanao in leaders religious Muslim and Christian months, six Every Conference. Ulama gether todiscernpointsofconvergence andareas ofdivergence.” Chia to come experts where venue the as serves it Principally, traditions. beliefs, theologies, stories, myths, and histories of the various religious texts, scriptural the at looks sometimes which dialogue, academic is It religion. of theologians and leaders religious scholars, trained among the serviceoflifeandsocietyingeneral.”Chia. for as community religious one’sown each of service the for much so had becomeareligiouswoman,tothedelightofherparents. she before, years three parish the in involved got she since But staff. ted that she was not a very religious person before she joined the parish brought along her prayer mat and prayed in the same room. She admit member staff Muslim lady One church. the of back the at right room, one occupied staff The women. were two Muslims, three the Of lims. tian andLumadfamilies. the Oblates. Most of the exposurists stay in course, the homes of of and, Muslim, MJ Chris CICM, Jesuits, Franciscans, the namely exposure, of religious orders have also chosen GINAPALAD TA KA for their IRD rists the whole year round, both local and international. A good number the MILFrepresentativesaid. Mindanao,” in conflict the of settlement political negotiated honorable an find to trying in Front Liberation Islamic Moro the the and government by undertaken being peace of pathways the alongside contribute to tying for community, the in leaders your especially you, of all late congratu me Let everyone. of support the deserves that undertaking behalf of the MILF Central Committee. “Indeed, this is a very laudable Perhaps, the best example of this type of dialogue is the Bishops- the is dialogue of type this of example best the Perhaps, level, formal the on place takes often which dialogue the is “This not institutions “as religions sees therefore, dialogue, of kind This At that time, the parish employed 12 full-time staff, 3 of them Mus exposu of differentgroups hosting been have communities These on delivered he message the in effort Mr.the Von praised Haq Al D a i l e u g o

f o W r o d s

r o D s i c e s r u o ------mitted Gilbert Camino, the head of an NGO that has been accompany been has that NGO an of head the Camino, Gilbert mitted 3-day celebrationoftheinter-barangay Peace Festival. the of night second the enjoying were Christians and farther.Muslims come have not could voices The mountain. the of village foot the entire at situated the in reverberated laughter of sounds The stayed. we where house the from heard be could center multi-purpose the at ment Muslim and Christian farmer inhabitants. Up until midnight, the merri between encounters frequent of scene a Carmen, of town neighboring rity, evenasonetriestomakeasenseofitall. medioc of sea the and apathy of shore the from farther little a move to but oneself, for frustrations more create to not dream, to continue must One on. move and persevere to one helps It person. a to left thing only the is romanticism sometimes that discovered Well,involvement. I’ve my romanticize to tend I that and future no has dialogue lim-Christian Mus that told been often have I out. found I impossible, not is it But in thepast,eventhoughthatworkisreservedtoDSWD.” us helped That’sthey neighbors. why their us neighbor.consider They command your ten love and God love two, into have them summarized they Then, ments. Christians “The said, He war. of times in them help Christians the why reason the them told he them.Then Church helping in the of intention the was what inquired who Muslims, fellow concept ofit. Christian the presented minister lay Catholic a and peace of concept Islamic the presented ustadz peace. An discussing were war,we about explain totheMuslimsmeaningandsignificanceofChristmas. to chance the have will who Minister Lay a be will it time This Pasko. ty. We call this Duyog Ramadhan. This December, we will have Duyog The lecture was followed by fellowship prepared by the host communi gay, where an ustadz explained the significance of fasting to Christians. last celebration of Ramadhan, we had a religious forum in every baran GINAPALADthe in TAthe During communities. KAPeace for Space tors Interreligious Forum (UPPIF). In Pikit, we have interfaith councils “It was a very slow and long process. It took us three years,” ad years,” three us took It process. long and slow very a was “It I remember being invited to a symposium in a remote village in the difficult. indeed is together working Christians, and Muslims For his to explaining himself found later friends Muslim our of One talking was everybody while Pikit, in days difficult those During ------

Oblatio l 327 l Roberto C. Layson Oblatio l 328 l Local Section – Manila lims to pray inside my room. I asked them, “Why are you so disturbed? much hatredaroundus. so and violence with even strong, friendship of bond the keeps other each for have we that respect The priest.” a you’re know WeFather. “No, said. They pray?” you when distracted not you symbols. Are and images many with room Catholic a is room my “Look, asked, once I sometimes aChristian. meals, before prayer the leads Muslim a Sometimes, table. same the at space. Muslim friends feel at home once they are in the convent. We eat the Christians now. It has ceased of to be convento a private the space. It just is now longer a public no is Pikit in house My ustadzes. cluding the of questions addressedinthiskindofdialogue.”Chia some are These virtuously? live to us motivates What us? for dimension of dialogue. How do we pray? Why do we pray? Who is God and neighborsagain. The ideaistocontinuetalkinganddialoging. friends become and past forgetthe could enemies former how imagine to indeed, difficult, was It presentation. cultural and contest singing a contests, making slogan and poster ballgames, dialogue, tian-Muslim enough sleep,”hesaid,hisgarandriflestandingbesidehim. the whole night and during the day we work in our farms. We don’t get very difficult here. I don’t know if I could persevere. You see, we guard around thevillage. walking Muslim single a seeing not remember I then, Back, years. lent turbu those during ground the to razed was one old The built. munity com the that chapel new the blessed I farms. their to return to started projects andpeace-buildingactivities. socio-economic through lives their rebuild they as community the ing Some of our Christians used to comment about why I allowed Mus pray.to place a as them for room my opened I lot. a pray Muslims in Muslims, with friendship a developed have I years, the Over spirituality,of dialogue the as to referred “Also spiritual the is this Chris on symposium a reading, Quran parade, street a had They I remember the complaint of one of the chapel leaders. “Father, it’s Gilbert was right. It was only in 1997 that the Christian inhabitants D a i l e u g o

f o F h t i a

r o R e l s u o i g i E n e i r e p x c e - - - - - sister’s keeper to the other.the to real Wethat. We keeper fact, sister’sthan in more are, are a or brother a just not are we that reality the accept to need People ers. change the way people look at themselves and the way they look at oth now. church also helped them. This practice has been going on for sometime said, during times of war when they were at the evacuation centers, the wished to be included in the prayer through their offering. Besides, they also they that saying give to able be also they that insisted vendors lim did not insist. However, the second time the lady went around, the Mus would be used during the celebration of the Mass. The Muslim vendors offering the that saying refused, she but give, to wanted also vendors the Christian vendors. The first time she went around to collect, Muslim tion ofvendorscomposedMuslimsandChristians. associa an is It month. the of Mass afternoon Sunday last the sponsor VendorsMarket Pikit The etc. sardines, fruits, sugar,milk, vegetables, as such altar, the for offerings in bring would groups sponsoring The entering churchpremisesandworkingforthechurch.” ustadz “an said, “Worst,”he ustadz. the said vehicle,” same the on er “Father, before I could not imagine City.a priest and an Davao ustadz riding togeth from back coming vehicle my on together were we day, suffering ofpeopleduringthe fourwars. the saw that ground same the fifty, on together.about Weate were we Then feast. the of significance the explained ustadz The ‘sacrifice’. a staffthe NGO. the in friends Muslim and Weas cow small a butchered with together grounds, parish the inside right kanduli a had we rifice, lim performedthe‘sumbali’ beforethecowwasbutchered. Our Muslim friends also came and joined us in the celebration. A Mus Muslims friends. our Aof few one years ago, there by was an cooked in the parish. food halal prepare Weoccasion. the of joy the don’t.” You should be happy when people pray and feel disturbed when people I think the biggest challenge in Muslim-Christian dialogue, is to is dialogue, Muslim-Christian in challenge biggest the think I offeringsfrom the collecting around goes that lady this was There Every Sunday in Pikit, the Mass is sponsored by a different group. One peace-building. in second-liners our of one is Gafor Ustadz Then, during the celebration of Eidl Adha, the Muslim feast of Sac Every patronal fiesta, we usually invite our Muslim friends to share ------

Oblatio l 329 l Roberto C. Layson Oblatio l 330 l Local Section – Manila ness, andthatgoodnessalonewillremainintheend. good in only blossom will planted have we goodness whatever that, God’sProvidence in trust we grow.But to going is it when and if ing ground. Actually theseedshavebeenplantedandsoontheywillgrow. the on anything see don’t you because just happening is nothing that though, mean, not does It bare. totally fields the see you fall, to starts say Mass. There, I would pass by the vast fields. In June, when the rain tell you a story. One thing I love to do as a priest is to go to the barrio to diocese, and may not deserve the attention of the media. But I’d like to in timesofgreattribulation. ant. Indeed, it is this faith in the Merciful God that keeps us going, even combat former a was who Muslim a staff, parish our of one says us,” what youaredoingiswrong. that feel you let own, It’syour others. sometimes save people, to when one’srisk to having not is dialogue in experience battlefields the in life human beingregardlessofwhotheyare. every to goodness God’s of instruments become to ready be and pel, Gos the to recommit must churches this, Torealize God. of kingdom for churches is not so much to build their own kingdom, but to build the challenge The believers.” among dialogue genuine no is there as long as religions among peace no is religions. there among And peace no is world besetbysomanyproblems. same the in living and God same the worshipping sisters, and brothers In Pikit, we continue to plant the seed of goodness, not even know What we have started in Pikit may be a small initiative in the arch “Let’s continue to plant the seed of peace, Father. Allah will not fail On my part, it has not been very easy. The most painful part of my there as long as world the in peace no is “There said, Kung Hans C n o L C n o i s u [email protected] Roberto C.Layson, Cotabato, Philippines i m o - - - - - T Evangelisation century Churchcommunity wantstoundertake. twenty-first a which evangelisation the for protector” and model “a be could Frenchman century nineteenth a how exploring to me led has It Mazenod. de Eugene St. family,by religious founded own our of ality spiritu and history the of context the in Evangelisation New the in est protector of the evangelisation of modern times” has triggered my inter reflection onthetimefollowingthatmemorablecelebration: his shared May,1996, in Congregation the to letter his in who, zation, Zago, Fr. of Marcello remarks the by inspired been today. has reflection This late beginnings in the context of what is called the New Evangelization not to create another one, but, in this paper I would like to place our Ob is intention My term. the of definitions 30 nearly across came he tion, nomina his after that, remarked Evangelisation, New the Promoting NEW EV ST When visiting Poland in 1979, Pope John Paul II spoke of the New John Paul’s perception of St. Eugene de Mazenod as “a model and protector fortheevangelisationofmoderntimes. a and model a fact, in him, in saw He chapel. private his in relic his me that he has taken St. Eugene as his patron, and that he has placed told 11 January on me meeting who II, Paul John of that particular in remember I canonization, the of impressions numerous Among EUGENEDEMAZENOD.RLEF i m o Salvatore Fisichella, the President of the Pontifical Council for Council Pontifical the of President the Fisichella, Salvatore Archbishop Church. Catholic the of activity pastoral and ology he term New Evangelization has made a great impace on the the , our Superior General at the time of the Founder’s Canoni Founder’s the of time the at General Superior our , ANGELISATION 2 forthefirsttime: D l e i n a (1802-1826) ACCORDING S z c w e , i m o

THE COMMUNITY T O 1 THE VISION OF

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Oblatio l 331 l Daniel Szewc Oblatio l 332 l Local Section – Manila “Godless city” “Godless the stage for John Paul II’s reflection on the New Evangelisation, called the attention of his audience to the reality of the district, which became drew he General Assembly.First, their at gathered Bishops Italian the to speaking was Benedict Pope time This Evangelisation. New the on words his and Mogiła to II’svisit Paul John in participation his called re Pontiff same the Evangelisation, New the Promoting for Council Pontifical the establishing after years Two time. first the for term the use to chose II Paul John when Poland in Mass that attended Munich, of Archbishop as Ratzinger, Joseph Cardinal 1979, In milieu. Church the application of the New Evangelisation to the contemporary Catholic of recognition Father,recent Holy most the the is Council, the to given apparent.” obviously more is secularization of enon phenom the where tradition Christian of territories those in especially Churches, particular the of service the “at as Council the defining tion, Evangelisa New the Promoting for Council Pontifical the established letter apostolic the of tion tion continued within the , in 2010, with the promulga Church communityandtheologicalreflection. wider the to way its made already has vision the but homeland, his in as hespoketotheLatin American EpiscopalConference (CELAM): As the theological and pastoral discussion of the New Evangelisa New the of discussion pastoral and theological the As the Church for vision prolific a as it saw Pontiff the Originally new initsardour, methodsandexpression. mitment not of re-evangelization, but rather of a new evangelization; com a commitment; your as it accept you faithful, and priests your with bishops, as if, significance full WorldNew have the will ed.) – (of evangelization of millennium half this of commemoration The Pontiffthought the the 1983, continued in Haiti to visit his During ality itisthesameasever. gelization conditions of life, the Gospel is again being proclaimed. new these times, new these in millennium, new the of threshold the sequent Christianisation – ed.). With it we were given sub and Poland’sBaptism (of Millennium the celebrating were we The new wooden Cross was raised not far from here at the very time has begun, as if it were a new proclamation, even if in re in if even proclamation, new a were it if as begun, has 6 . The socio-political context to John Paul II’s homily II’s Paul John to context socio-political The . Ubicumque et semper,et Ubicumque 3 4 Pope Benedict XVI Benedict Pope 5 That directive of directive That a sign A new evan that, on ------brought together Eugene de Mazenod, François de Paule Henry TemHenry Paule de François Mazenod, de Eugene together brought the 1816, in which, pursuit the that to applied be can Evangelisation New term believe I teachings, Pope’s recent the of light the in and cil, Coun Pontifical the to given framework the of context the in panions munity ofMissionaries…inaneffort tobeusefulthediocese.” completely lost the faith.” almost have who Provence of people the indifferenceof or callousness to authorise the establishment of their first community. They “knew the ed to the Capitular Vicars General at Aix, France, on January 25, 1816, the request of St. Eugene de Mazenod and his first companions present semper, recurring expressionofhisdiscourse. of community missionary disciples” “a or “evangelising community” about writes he when language new a with begins lished in2013,weread: on the New Evangelisation. In Bergoglio’s Bishops of Synod 2012 the of work the summarizing Evangelisation, described asthe“newevangelization”. he time, first the for what, of beginning the “recognized Predecessor those two realities: the cross and the Church, according to Benedict, his In church. a later and cross a first erect, to them ers’led work determination that conclusion a draws Benedict Pope 1979, 9, June from ily hom the on retrospective his In mission. and identity their of meaning socio-political context, the new Church community was looking for the community. to atheistic program exemplary Party’s an establish Communist the of application systematic a was By situating the vision of St. Eugene de Mazenod and his first com XVI’s Benedict Mogiła, in homily II’s Paul John Evangelisation New the of topic the to contribution original His self-preservation. channelled for the evangelization of today’s world rather than for her suitably be can structures doing and language schedules, and times things, of ways customs, Church’s the that so everything, forming a “missionary option”, that is, a missionary impulse capable of trans New the of theme the embraced also Francis, Pope, present The and Francis’ and 9 Evangelium Gaudium Evangelium 11 They also “preferred to form a regular com 8 Evangelium Gaudium, evoke in my Oblate mind Oblate my in evoke 7 n h mdt f uh a such of midst the In 10 which becomes a bcmu et Ubicumque 12 - pub ------

Oblatio l 333 l Daniel Szewc Oblatio l 334 l Local Section – Manila to identify himself with that particular church of Aix. In 1804, writing 1804, In of Aix. church particular that with himself identify to long him take didn’t community.It Christian a within Christian a was return home, discovered that he was not only a “citizen de Mazenod” he his after man, organism.young living The a was it era, Napoleonic the self in 1802, was badly damaged after the Revolution and struggling in diocese. the of activities various reports he as “us” of speaks he father, his to background tosuchaperceptionofparticularchurches: Catechism oftheCatholicChurchwediscoverthat: the In option.” missionary “a experienced Founder our where Church particular living the was region, the of diversity the reflecting not and artificial though establishment, new of the That Aix. Archdiocese with and, suppressed Toulon,amalgamated and was Riez, Frejus, of Arles, dioceses was the like Lazarus St. of see ancient the concordat, 1801 the of result the Provence. As in Church Catholic the of structure new a found he , in exile long decade a after 1802, October, in seille Mar at disembarked Mazenod de Count young the When part a was Mie andEmmanuelFréjusMaunier. Nolasque Pierre Icard, Deblieu, Auguste Sébastien François Jean pier, Although that particular church, into which Eugene immersed him dividual Churches. abstraction if she did not take body and life precisely through the in Church a substratum… human particular a of past, historical an of world, the of vision a mony,of patri cultural a of heirs language, a such and such speaking kind, man of part actual an such or such of up made Churches, dividual in the in incarnate practice in is Church universal this Nevertheless theological a offers nuntiandi, Evanglii encyclical his in VI, Paul Catholic Churchexists. universal Church; it the is in these and formed out of of them that the one and model unique the after constituted “are Churches ticular ments with sacra their bishop, ordained and in apostolic succession. faith These par of communion in faithful Christian the of munity com a to refers diocese, the all of first is which church,” particular First 15 we need to recognise the particular church of which Eugene which of church particular the recognise to need we This identification with the Church of Church the with identification This and stronger grew Aix 14 13 toto orbe diffusa orbe toto would become an become would ------of theirevangelizingcharacter. a were men product of the local thirty churches and, at the Those same time, a well. visible expression as abroad but homeland their of only not churches, particular other to insight an offer to enough mature was to the poor. Although still limited to southern France, their ecclesiology God Wordof the of preaching the by conducted was which gelisation with searching to imitate the virtues and example of Christ, led to evan fies the communal aspect of their missionary enterprise which, together vence which gave them birth and formed Pro them, but the of Rule also identi churches particular the with identification deep a reveals still Eugene’s direction,revealsthat: churches. depth as an integral part of the “missionary impulse” of those particular limit their experience of the Church. On the contrary,didn’t it formed them fathers in early our of activities missionary the of limitations cal geographi the However 1823. in only consecrated Mazenod de tuné diocese was restored on October 6, 1822 and had their new bishop For Marseille the as archdiocese, Aix the of part as established were two ment happened only a few months earlier.establish Out last of the three the main However,houses, Nîmes. and Calvaire, Le Laus, de Dame Immaculate.” Mary of Oblates Missionary the of Congregation the of formation or founding the of period the terminated officially Chapter “the opment, Congregation’sthe devel of study his from observed Pielorz Józef As Eugene. by convoked Chapter General a by marked also was gation, ous ministry.” to the call which summoned them to consecrate themselves to this ardu “respond to companions) his (and Eugene led eventually and stronger The Rule which was to be presented to Pope Leo XII for approval for XII Leo Pope to presented be to was which Rule The devoting themselves tothepreachingof Word ofGodtothepoor. by principally Christ, Jesus Saviour our of example and virtues the imitate to seeking and together living priests, secular of name of the province of the its origin, is from first ofProvence, all toof form anMissionaries association the of Institute the of end The Secondly, Congre the Pope’sof the approval brought which 1826, year The 17 16 a detailed reading of the Rule drawn in 1825 under St. under 1825 in drawn Rule the of reading detailed a The Institute had four houses at the time: Aix, Notre Aix, time: the at houses four had Institute The 18 ------

Oblatio l 335 l Daniel Szewc Oblatio l 336 l Local Section – Manila Ubi Primum, Ubi encyclical his sent IX Pius Pope 1849, in When, topic. the on munity com Church wider the of practice and discussion the to contribute can recognized byusOblatesasthecontextofourownbeginnings. easily be can Evangelisation, New the on thought original his placed II Paul John which in Church, the and cross the of context The lisation. Evange New the today called is what in found be can spark” inspiring theinspiring love, spark which first gave first rise to the following.” one’s finding again once means Christ from afresh “Starting Life: Apostolic of Societies and Life Consecrated of Sunday,Pentecost the on sued Institutes for Congregation the by 2002, is Instruction an by generated been has Institute our of formation the be anucleusinthediocese. other ministries, but preserved the communal expression of their call to gene. Eu St. by established Institute the to van happen didn’tHowever, it ished. them of many and declined, congregations missionary those of many abolished, were France in missions When missions. conducting to themselves devoting were Congregations, other many and of France Missionaries the like who, Provence, of Missionaries early the of mission and life the of part integral an was evangelisation of means a such 1830 Until impossible. became missions parish of preaching the of the French”, anti-clerical feelings once again dominated. As a result, the dictatorial reign of Charles X and elevated Louis-Phillippe as “King ing thelifeandmissionoflocalchurch. show was mission and life Their church. particular the of community evangelizing the within community,” “evangelizsing an or disciples” a were fathers first our that Francis, Pope of language the use could he that believe I Provence?” in communities missionary first our visiting after write he would “What myself: asked I observations, his reading there. After lived being Gospel the of spirit the and ministries, unique commitment, their described He munities. com Catholic various experience to country European a through ling I also hope that the Oblate experience of the New Evangelization New the of experience Oblate the that hope also I Aof years those to approach an such employ to motivation further ended 1830 Revolution July the when that, noted YvonBeaudoin travel was who man a of diary the across came I ago time Some 19 The Oblates did not simply requalify themselves to undertake to themselves requalify simply not did Oblates The regarding the possibility of pronouncing the Immaculate the pronouncing of possibility the regarding 20 “ 21 community of missionary of community I believe that “the Oblate ------ference (2012) ments/hf_ben-xvi_spe_20120524_cei.html. Accessed 5June2015. ference semper cessed 1June2015. speeches/1983/march/documents/hf_jp-ii_spe_19830309_assemblea-celam.html CELAM del la Asamblea a address: Pope’s Original 2015. June 1 sed ments/rc_synod_doc_20110202_lineamenta-xiii-assembly_en.html#_ftnref11 Lineamenta Faith, tian 19790609_polonia-mogila-nowa-huta.html. Accessed 1June,2015. http://w2.vatican.va/content/john-paul-ii/en/homilies/1979/documents/hf_jp-ii_hom_ and praxisoftheNewEvangelisation. Oblate Congregation can offer a valuable input into the comprehension many in change his and Mazenod de Eugene St of charism the nations, Catholic former religious drastic a by marked milieu the in mission Church. Catholic the of belief common the supported Conception Immaculate the regarding tradition Oblate the that indicated he Pope the to letter his In Immaculate. Mary of Oblates Missionary the of General perior Su the and Marseille of Bishop as capacity double his in responded all bishops send him their opinion on the subject that requested he dogma, a as VirginMary Blessed the of Conception 10 9 8 7 6 5 4 3 2 1 her identify to searches Church Catholic the century,as XXIst In (2012),http://w2.vatican.va/content/benedict-xvi/en/speeches/2012/may/docu (2010), Art. 2. F F B A. B B Bishops, of Synod J J General Administration, n h o n h o n a r n a r e n e e n e e n e 23 D P P u d d d c c d s i s i i i i , w2vatican.va. u a u a c c c k e . , t t t Evangelii Gaudium Evangelii Gaudium XVI, XVI, XVI, l l , “Nowohuckasoczewka,” II II, , Holy Mass atthe Shrine ofthe Holy Cross, Mogiła Holy Mass atthe Shrine ofthe Holy Cross, Mogiła, 9 June1979 Address to the General Assembly of the Italian Episcopal Con Episcopal Italian the of General Assembly Addressthe to Con Episcopal Italian the of General Assembly Addressthe to 21) . , http://www.vatican.va/roman_curia/synod/docu 5, n. (2011) Apostolic Letter in the form of Motu Proprio. Ubicumque et Ubicumque Proprio. Motu of form the in Letter Apostolic . w2vatican.va. http://w2.vatican.va/content/john-paul-ii/es/ w2vatican.va. . The New Evangelisation for the Transmission of the Chris the Transmissionof the for Evangelisation New The OMI Information, , n24. , Apostolic Exhortation(2013),n.27. Discurso del Santo Padre Juan Pablo II Pablo Juan Padre Santo del Discurso Pamięć.pl no.345(May1996). . 7(2012):10-11. [email protected] 22 Eugene de Mazenod Daniel Szewc, , 9 June1979 Australia . Acces­ . Ac i m o ------. .

Oblatio l 337 l Daniel Szewc Oblatio l 338 l Local Section – Manila late StudiesandResearch,2000):538. www.papalencyclicals.net/Pius09/p9ubipr2.htm. Accessed 1June2015. en.html. Accessed 1June2015. gregations/ccscrlife/documents/rc_con_ccscrlife_doc_20020614_ripartire-da-cristo_ Millennium Third Life, and PracticeofEvangelisation,” age andWilliam Woestman (1983): 271. O.M.I. 1815-1861 23 22 21 20 19 18 17 16 15 14 13 12 11 Starting Afresh form Christ: A renewed Commitment to Consecrated Life in the in Life Consecrated to Commitment renewed A Christ: form Afresh Starting

P Apostolic of Societies and Life Consecrated of Institutes for Congregation E. Y. Les Maurice by annotated and edited Mazenod, de Eugene Saint of Rule The J. E. E. P Catechism oftheCatholicChurch E. E. Y. s u i u a P B e d e d e d e d B e d l r o l e i IX, u a e u a e VI, M M M M

M a a a a d d a Ubi Primum z z z z z n i o n i o z Evangelii nuntiandi (2002), n.2, w2vatican.va. http://www.vatican.va/roman_curia/con w2vatican.va. n.2, (2002), , 3. “h Gnrl hpes rm 88 o 1861,” to 1818 from Chapters General “The , d o n e d o n e d o n e d o n e d o n e , “Mary,” , “The Response of the Oblates in France to the Founder’s VisionFounder’s the to France in Oblates the of Response “The , , , , , , Oblate Writings Oblate Writings, Oblate Writings, Oblate Writings Letters to various correspondents on the Congregation of the of Congregation the on correspondents various to Letters , 18. , Encyclical Letter (1849), n.6, papalencyclicals.net Dictionary of Oblate Values Vie OblateLife , Apostolic Exhortation(1975),n.62. , 6 , 13,2. 13, 2. 14, 6. , Englishtranslation. , 5. 42(1983):160. (Rome: Association for Ob (1994), n.833. i Olt Life Oblate Vie http:// 42 - - - “L the spirit of their vocation, living in a state of habitual self-denial and self-denial habitual of state a in living vocation, their of spirit the in themselves renew constantly must “They congregation. the of rules and constitution the of preface the for chosen has he words the in clear Japan withtheheartofSt.Eugene ond father. Therefore I intend to discuss with you the theme of entering sec our Eugene, family,St. Oblate the of founder the sub-sender, this of attitudes the us within carry Immaculate, Mary of missionaries the we, that natural is it Thus Immaculate. Mary of Oblates called family the through and in yet God, by sent course, of are, Wemissionaries as our dear sender, God our Father. But I feel the story does not end there. of demands the to, justice do to best our try least at or action, into put Certainly,(Mt.4/17) hand”. and at understand, is recognize, we God of kingdom “The Christ: Jesus Son His of message the but nothing is us tude, as we launch into the mission land. In short, what God sends with atti His and purpose His intention, His us with take we that sure make unbounded love, is the one who sends us on His mission, we cannot but and the attitude of the sender.purpose, Since God the Father, who has called us with the intention, the us with take to need missionaries the we that saying without goes It us. with take to there is what then, but a mission. It is true that we need to leave behind what we consider ours, for out goes one when behind leaving of fact very the indicate mission The basic thought line of the heart of de Mazenod seem to be very be to seem Mazenod de of heart the of line thought basic The ENTER JAP (Gen.12/1) The Lord’s words to for his special his for Abraham to words Lord’s The (Gen.12/1) you”. show to going am I that father’scountry a to go your and home, and relatives, your land, native your eave J AN WITH r a w a y a T e h H d t r a e a n e THE EART H

f o n a r i S t . E I n d e n e g u a k i OF , i m o ST EUGENE - -

Oblatio l 339 l Jayawardena Hiran Indika Oblatio l 340 l Local Section – Manila in s o fr h proe f oe n afcin o hmnid and humankind for affection and love of purpose the for not is tion dedica this sometimes dedication. As very this in found also is Japan of poverty view,the my In God? of love the to devotion of way the in dedication total showed who Mazenod, de of heart the to similar not it nation to release their happiness, sometimes even by self-sacrificing. Is determi a and gratitude, of debt a received has one whom from others for caring involves “GIRI” “GIRI”. as known is which obligation, cial so and duty moral prime their as dedication this consider do Japanese god or particular a deity, to but to the values be and the truth of the not conscience. may dedication Total too. society, this in dedication total different yet similar a find easily could say,He would I Japan, of land him…” in but longer rest on me in all its fullness … in such a way that I live and to breathe no come may operations, divine its to obstacles encounters longer no it when Spirit, Holy the that so creatures, of completely heart my rid and soul my purify to it use and receive, to privileged am from I profit grace the may I that pray I “ words: in own his and In Father others. the to ministry before love in Jesus with united be and to mission, longing and his life his of secret the underlines that is devotion It God. this of creation the family, human the to thus and God of ship wor and service the to person entire his directing in enthusiasm and will in the service of God. Certainly de Mazenod was filled with vigor deep withintheirverybeing. God, of Kingdom the of riches the discover and find society Japanese the help to Mazenod, de of heart the with mission, His on us sending is God that feel and think land, mission this in Oblates the as we, So and life his mission, as he of takes up the step charism to preach the every good news to colors the poor. attitude unique but to basic pleasing This worship God. of act an life entire his making of goal the with meditation, and prayer of practice his through adoration, and devotion regular of life a was Mazenod’s de Thus life. his throughout Jesus of intervention the in felt Mazenod de gratitude the and love the of cause seeking at all times to reach the very summit of perfection”. This is be If a missionary with such a heart of devotion comes to this mission the of readiness a out spells devotion of meaning Scholastic The D n o i t o v e

n a d D e d i c n o i t a - - - - - xss cnieal ad oeoty ifrne a, o Egn, all Eugene, for as, difference, noteworthy and considerable a there exists that say to point a it make also I Japanese-mind, the in present also givehighregardtomodesty andsimplicityoflife. happiness. future to They stones stepping the as persecution and fering called “keigo” and with gestures. Also, they words consider pain, sorrow, suf of use their with others before themselves humble often They for thewholeofhumanity. Jesus by paid price the to response loving a become things all that so life simple a lives and life eternal for prepare to mortification a as row sor and pain accepts he Therefore, alone. God from oneself to comes goodness personal that fact the recognizes and unimportant, being as oneself consider to ability the indicates humility Personal years. nary in which Eugene always showed a special interest, even from his semi strengths hidden the are poverty evangelical personal and persecution the heart of Eugene. The personal humility, acceptance of pain, sorrow, on mark special a made cross, the with specially very and life, his out through exhibited had Jesus which attitudes or virtues specific three The crucifixion. and passion his during Jesus by experienced position dis inner deep the own and feel to especially Christ, Jesus saviour his of experience the and quality interior the by enchanted was Lord, the wound oftheHeart…”. the of blessed water and I some will respectfully kiss my then, crucifix, at the placetake, of the will I chamber… of my Heart leaving the before and Jesus… God before advocates my be actions, my all in me assist the saints… the and of Mary,the Angels of and those Jesus of to hearts saintly adorations feeble my unite will “I says; He mission. and purpose life, his rejuvenate to him led always saints of collection a and Mary Eucharist, the Jesus, of Heart Sacred the to devotion his in ending insuicide. dissatisfaction and depression to leading burden, heavy a and duty a finally to God the Father, therefore this very dedication becomes merely While I express the fact that the mind-set of de Mazenod is already attitude. and mind Japanese the in present is thinking very This Eugene, as he continued to grow with the love of Jesus in imitating shown exclusively was Mazenod de of devotion the whereas But C s s o r

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Oblatio l 341 l Jayawardena Hiran Indika Oblatio l 342 l Local Section – Manila in the midst of his active ministry. He clearly noted during several an several during noted clearly ministry.active He his of midst the in prayer mental this observe to need ministry.his with struggled also He ordained of years first his in especially strength, Eugene’s was prayer of method This on. meditating been has one what practice into put to and final stage, “Jesus in the hand”, means to seek strength and wisdom feeling it close to the heart, so it is like “Jesus in the heart”. In the third mystery, particular a upon reflect would prays who person the stage, next the In homage. gives and Jesus of presence the acknowledges he as prays who person the of eyes” the before “Jesus like is it stage, first the In thanksgiving. and cooperation, adoration, as stages mentalprayer three long with minutes wasthirty That as l’oraison. it specified in miniatureform. nature of crosses different the in mind Japanese to close ever is cross, the of grace hidden precious the feel I Jesus. of act beautiful most the “Aware”,the as consider Japanese the that beauty the be easily could humanity,of whole the for cross the on Saviour sinless the of love the paradoxically findingbeautyintheiropposite. and beauty, their losing things for regret of feelings the to connected thus “Aware”is full. is that one the than appealing more is clouds covered by partially moon the that think they Similarly, wither. to ning begin or falling are blossoms these when moved deeply and touched People are aware of the beauty of full blossoms of course, but are more “Aware”.of sense Japanese the with case the not is This not. are they withered, when but beautiful, most are bloom full in flowers that think to West,the tend in people example, For worthless. as regarded is that something appreciating of feeling Japanese the to specifically relates it because understand to difficult a quite is which is subtlety great it of term and beauty, of sense Japanese the of representative be to is “Aware”said Japanese-mind. the in beauty of notion the of truth deep civilized humanity. Whereas for the Japanese, they are virtues for a better society and more these virtues originated from Jesus the Saviour and based in Him alone. De Mazenod who had a specific concern for meditative prayer, and by, enchanted was Mazenod de what that think to began I Here the discovered I that here is it notions, these with alone Thinking M e d n o i t a t i

n a d S i l n e c e - - that HeartofSt.Eugene. with Japan into reenter to need Oblates the like missionaries society, present the from away fading slowly are that Japan of virtues the and values Kingdom the back bring to feeling, my in Thus young. the of minds the in technology of sound the over-takenby is silence of The virtue generation. present the to appealing longer no is beauty, hidden “Aware”,the of notion The generations. new the with away fading ly society as well. The dedication that was found 10-20 years ago is slight fill thatsilencewithmysticalsilence. a Trinitariancall to we God God that of presence the of experience the lack Japanese Maybe with. equipped was Mazenod de that disposition In other words, in this virtue of silence, the Japanese certainly have the mental prayer is found in the Japanese-mind with the notion of silence. conveys morethanthewordsthatarespoken. interval. the enhance to and speaks lines the between silence Therefore val which determines the rhythm, while the beat is subsidiary and serves between sounds, which are considered important because it is the inter Japanese music, for example, is said to contain “ma”, meaning Therefore intervals silence. in only exist can but verbally, described be cannot truth the that teach to designed is training Zen Japan. in silence wards to attitudes these of development the on influence great a had have to thought is Buddhism Zen regard, this In words. many of person a than more trusted is words few of person a that indicating “truthfulness”, to great value and a they have long considered treated silence as a is kind of virtue silence similar fact, In meditation. silent with peace at much prayer mental throughout hislifetime. and meditation for heart a had Mazenod de that clear is it Thus demands. ministerial day-to-day of struggles the the in practice to firmly more himself recommit to needed he that retreats, nual The present fast changing world has brought changes to Japanese to changes brought has world changing fast present The Conclusion. Thus I feel that the inner desire de Mazenod had for meditation and It really took me by surprise to learn that the Japanese-mind is very Jayawardena Hiran Indika, [email protected] Japan

i m o - - -

Oblatio l 343 l Jayawardena Hiran Indika

T the majority lowland-dwellers who became ‘colonized’ Filipinos and Filipinos ‘colonized’ became who lowland-dwellers majority the systems andwayoflife. foreign encroachment, and managed to preserve and practice their own resisted and survived and thrived groups tribal these islands, of communities 7,000+ the within However, Philippines. the of nation-state day present the formed eventually which territories, island the jugating Spanish the conquest from 1521 in the by central islands and Luzon, mostly succeeded in sub and 1480, in beginning south, the in Islam of clans. and groupings tribal of villages or communities ent independ were archipelago the in islands the of peoples the centuries, This disparate historical experience created a dichotomy between dichotomy a created experience historical disparate This Before the advent of Islam and Spanish colonialism in the 15 Chap. II,Sec3h). come historically differentiated from the majority of Filipinos(IPRA be cultures, and religions non-indigenous colonization, of inroads traits, or who have, through resistance to political, social and cultural cultural distinctive other and traditions customs, language, of bonds common sharing territories, such utilized and possessed occupied, immemorial, time since ownership of claims under have, who and territory,defined and bounded community on communities ganized or as lived continually have who others, by ascription and cription self-as by identified societies homogeneous or people of group A (IPRA) as: Act Rights Peoples Indigenous the as known otherwise Law, he indigenous peoples of the Philippines are defined by the 1997 EXPERIENC WITH INDIGENOUSPEOPLE AND THE OBLATE CHARISM R e a f a l T o r e n a i , i m o 1 inroads The

th - - - -16 th - -

Oblatio l 345 l Rafael Tianero Oblatio l 346 l Local Section – Manila Spain and the United States and was systematically implemented only in tion” of Mindanao was a primary concern for both the colonial forces of “civiliza the Therefore, 1898. after occupation American the after on continued and islands, the in resided that aggrupations tribal other the to over carried violence of label and stigma the time, this by Islamized already was that group tribal Magindanaon the specifies colonizers ish Span from ascription this today.While work Oblates the where anao 1679 28, December wounds on gunshot by Zamora, Andres Fr. was victim later, other, The “ was the chaplain of one of the Spanish Military expeditions against the He Sanchez. Bartolome Father Jesuit the of killing brutal the from us tural systems. agricul modern type, mono-culture dependent, chemically by caused degradation, environmental and dams, mining, logging, like industries, and displacement due to developmental aggression and other extractive homeland ancestral the of loss the is ills these causes that factor major Poverty and chronic food shortages/insecurity are a daily occurrence. A average. national the below are areas these in situation health general of these peoples get the smallest allocations from the government. budget, for example, shows that regions with the highest concentrations national 2008 The services. government of delivery the in crimination dis and neglect experience They society. Philippine in sectors alized of whomareinhabitantstheislandMindanao. percent 60+ around million, 12-15 between be to population the mates esti Peoples Indigenous on Commission National country.The the of agency created to serve them. They are found in 65 of the 78 provinces as there have been no formal government-sponsored censuses from the ples ofthePhilippines. traditional systems and their beliefs, and today comprise retained the indigenous peo and areas mountain inaccessible more the to withdrew latter These influence. outside resisted that groups ethnic the of those moros Early intimations of this troubled, violence-laden island comes to comes island violence-laden troubled, this of intimations Early margin most and poorest the among are peoples indigenous The peoples, these of population the on figures accurate no are There i te ad o Sla Kdrts aros n ue , 1672. 1, June on warriors Kudarat’s Sultan of hands the in ” T 3 along the stretch of the Rio Grande de Mind de Grande Rio the of stretch the along e h M n i d o a n a C t x e t n o 2 The ------to Latin. representations, localized with contexts localized into evolved have that languages of (meaning: Austronesian the of part which called now and are influenced Sanskrit is which matrix a underlying is there common other, each to unintelligible mutually are glance first at es languag the Although of-the-land. indigenous, native, means literally Without the Islamic ascription, of these few coastal area tribal groups time. tribal area coastal few through these of ascription, leadership Islamic the Without of descendants direct the through seen as mythology lineage this of representations are boththe Jolo and of Magindanaons TheSultanates people. Magindanaon the of influence of limit and extent the Prophet. became the Mindanao de Grande Rio The with ancestry claimed who merchants Arab the by imported nobility ( the along tribe Bukan Magindanaon Islamized the of dominance later The past. the of societies pre-modern those of articles be prestige and wealth to perceived were these as slaves), become two latter (these dren chil or men women, capture to raids periodic in itself expressed also dynamic other.relational each This from isolated been never have and with each other in mutual reciprocal relationships before colonial times, engaged peoples native these dynamics: power of expression digenous in the in repercussions has it since insight important an is This it. to exposure brief some after easily Latin-languages other the learn would Europeans aforementioned the like above—much to referred I matrix langan, in fluent am I Because interlink. language this proves 1990s early the by called commonly now are They tory, andled to thedisenfranchisementoflocalinhabitants. terri tribal into II, WW after especially encroachment, reality in were that “settlements” organized government-sponsored the for model the and northern islands to occupy vast swaths of fertile land. central the of peoples “christianized” the using area Pikit around anao Mind Central in settlements “colonos” the began He Province. Moro 1912 by the U.S. General John Pershing, who was then governor of the Teduray, Aromanen-Ilyanen, B’laan Teduray,Aromanen-Ilyanen, My stay among the among stay My There are 18 distinct ethnic groups of I.P. that call Mindanao home. a area, present day Cotabato City, over the other tribal groups tribal other the over City, Cotabato day present area, a I speak 3 other native languages with facility: the underlying the facility: with languages native other 3 speak I 5 much like Spanish, Italian, French and Portuguese are Dulangan of the Cotabato Cordilleras in the in Cordilleras Cotabato the of ) is attributed to the ideology of ideology the to attributed is ) Visayan term, “ term, southwind lumad 4 This became ,” which ,” ) group ) Du ------7 6

Oblatio l 347 l Rafael Tianero Oblatio l 348 l Local Section – Manila by car.by the among work The been given over to the Department of Education and are now accessible enous Peoples Body Politic. The schools that Mauricio built have since of the town, as well as a national figure in terms of the Philippine Indig mayor undefeated six-year-term, 2 repeat, a now is and system school Brother’swas He Piang. the person of the present mayor is of Upi, Maguindanao work Province: Ramon Mauricio’s of fruits prominent most the of One government. national the by granted for taken and settlers the by upon down looked because of the absence of schools. As mentioned earlier, the lenge was education, since the tribals didn’t know chal how the to read to and up write face to way best the and world globalizing a and tlers, set by upon encroached being were domains ancestral The locals. the for schools opened Province’ssupport, Mongeau’sand Gerard Bishop Oblate with and, Cordilleras Cotabato the of slopes northern the along out. comes ustadzez Ob one.” Weeducated an The is muslim good Muslim “a hire runs: slogan late area. the in existed school government no since otherwise, or peoples—muslim southern the of needs educational the to cater to built was System School Dame Notre The times. those at of unheard dialogue. inter-religious tread: to dared Jesuits) and (Recollects societies missionary previous no where trail a blazed outset, the at and, peoples Islamic with populated were Sulu and anao Mind that fact the of cognizant were pioneers Oblate The Mindanao. to migrating been continuously have who islands central and north the from Filipinos Christian the of needs spiritual the to service involved our languagesrevealsthisfact. kind ofworkfirsthand. who are in “exposure” also among them, to give them time to know this scholastics the and Sacil Juram of assignment new the with respite, of Philippines would have had the same identity today.identity same the had have would Philippines south the of peoples indigenous the however, Sulu, and Mindanao of It is in this regard that the name of Bro. of name the that regard this in is It When the Oblates came to the Philippines in 1939, the ministry the 1939, in Philippines the to came Oblates the When toteachIslamMuslimstudentsatourschools. He started working among the among working started He O r u factotum O Teduray L B e t a while going through the mainstream the through going while E continues today,continues years some after t n e m e g a g n Tedurays Mauricio Zuyco, OMI, Zuyco, Mauricio 9 This was something was This 8 in the late 1960s late the in The similarity of similarity The lumads are - - - - - Kulaman and was therefore tied up to run it, and me being the young the being me and it, run to up tied therefore was and Kulaman of Dame Notre opened already Mauricio Since inside. the from mains group of Oblates decided that somebody had to penetrate the forest do killed bythenatives. were them of several as villages, their near go to feared also Kulaman of lowlander-settlers mostly The 220-221). 2000: (Arcilla priests the by savages half-naked fearsome, as mentioned fiercely war-like tribe. the of presence the of aware were they but settlers, “christianized” with worked mainly Oblates of between. team in sub-district barrio This small a Langgal, in station up set Zambia?) in (now Lenzen Michel and east km. 40 about Masiag, in was (deceased) Deckocker Ralph Weixelman.Fr. again with there was assigned Mauricio Bro. 1985/6, in Cordilleras the of part southern of theseOblates’ apostolate. results the are today area the in peoples’organizations Several 1980s. and 1970s late troubled the in domains ancestral the of protection the for advocacy and organizing community basic issues—mainly peace the among also Jolo in working now is who Villanueva, Romy and Weixelman, Dick away, passed have whom of all Roda, Rey Hagad, Primo iman, TarBeato of likes The them. with working Oblates the saw also bato, the much well-loved among the very is Jesus, de Ben Bishop, Oblate martyred The time. own their in and seas) Sulu vast (the place own their in pace, own their at hopefully times; changing the with cope to mechanisms—again enabling of-life dialogue- Oblate of partner-beneficiaries also country,are the of cities Islamized (piracy) feared times colonial ( crafts fast con in the stellations and winds trade the using world the navigated who lenium The Sama When I was assigned there in June, 1989, while still a deacon, our deacon, a still while 1989, June, in there assigned was I When the Valleyin Kulaman in mission the opened Province the When The areas. Sulu the in followed being is and was approach same The Badjao language,alsoworkedamongthesepeoples. Mehu, Bawa, Mehu, Tausugs Badjao, and Sama of Sulu and are now reduced as beggars in major in beggars as reduced now are and Sulu of journeyed with these peoples in their justice and justice their in peoples these with journeyed 11 peoples; erstwhile sea gypsies of the first mil first the of gypsies sea erstwhile peoples; In the Jesuit letters of 1886, the 1886, Jesuit lettersof the In and karakoa Ilyanen Badjao 10 Dulangan and who have been subjugated by the by subjugated been have who and , hm h mgt Dth ay of navy Dutch mighty the whom ), . Bro. Noel Garcia, who is fluent in of Kidapawan and Arakan, Cota Arakan, and Kidapawan of whom the whom Teduray Tedurays informants of informants Dulangan called a called was ------

Oblatio l 349 l Rafael Tianero Oblatio l 350 l Local Section – Manila the concepts of assimilation and diffusion in anthropological discourse, rather than acculturation, as this latter has localization traditionally been linked with or inculturation/contextualization of speak best We else. person of Jesus that is being witnessed to and not something/somebody the is it that ensure to considerations important some involves locals’, where GodallowsustoglimpseHisfaceinthepoorest ofthepoor contexts different very sometimes and concrete to respond to urgency nous Peoples. It is the daring and improvisation and the utmost sense of then ElmerBostonandmyselfsince2009. Novitiate), the at assigned (now him failed health his until stint short a for Mauricio then and next, came Joe Aduana spon Bro. program. sorship child its through now even mission the supports who Canada, CHALICE with partnered and agencies funding foreign with linkages Orola. He started, at the urging of the then Provincial, Zaldy Peding Labaglay,came Lenzen After 1994. in opened School Pangi Community pasan the so And factors. mitigating other are security food of lack and Poverty distance. and discrimination reasons: same settler-dominatedthe for barrios the in schools public to go not do They write. and indigenous peoples, the majority of the locals do not know how to read tion was a felt need. Again, as in the case of past experience among the educa mainstream formal, territories, mission Oblate other the in As several village communities in the area. They wanted to have a school! the of elders the from came mission the of foundation the for idea the domains, Carmen-Kabacan-Matalam-Arakan the at Grande Rio the of the books. entire villages to receive baptism. This is going to be a narrative for the of request the is Mark and Renan Frs. by now addressed being is that Pagente. Mark Renan Aand discourse now Aban recent and Andamon dialogue-of-life journey among them... King Tabuada, Jun Matas, a Celoi in Oblates selfless of history continuing a is rest the and went, I go. to had I consent popular drift—by the got I etc., stuff, that all and est C a r e d i s n o Ilyanen, Arumanens Ilyanen, The encounter between cultures—the Oblate missionary’sthe Oblate and cultures—the between encounter The Indige the with engagements these all through goes thread One among work to 1992 in area Kulaman left Lenzen Michel When 12

t s n o i

n o I l u c n and related sub-groups along the eastern part eastern the along sub-groups related and t a r u t n o i /C n o t x e t i l a u z a t n o i /L i l a c o z a t . n o i - - - - why are you forgiving him now?” He said in all simplicity: “Jesus has “Jesus simplicity: all in said He now?” him forgiving you are why goose bumps all over and said: “I thought you wanted to kill him. Then say to hand his shake to wanted “I answered: he and why him asked I to. wanted much very he although him meet to got back I asked him what he did to the man. He told me he wasn’t able family.his visit to home go to asked he he break When Christmas Last I ask for our would-be Catholics who now know how to read and write. requests minimum and the Gospels are the Acts. These of one Exodus, be baptized last year. I told him he should first read theto bible—Genesis, asked Landry But him. kill to gun a borrow to me asked ago years the children. Landry felt deep anger at this man, and, at one time, three and her beats periodically whom of latest the men, other with lived-in his siblings. They all stayed with their old grandparents as their mother himself to hire out for pitiable day’s wages to settlers in the area to feed his father died in 2009. Being the eldest of a brood of 6, he took it upon late in finishing elementary school as he stopped a couple of times since 16 years old and is one of the orphan boys who stays at my house. He is Bisaya the is skin Weixelman’sBeneath white trails. and roads mountain the travelling while so do to way convenient most the is this as offhand, the girl! Men in our part of the Philippines pee over the tires of vehicles urinated over the front tire to the absolute shock of both his nephew and stories, his Weixing and area door,fender the front out the got to went continu and beat a missing Without stop. to signal the tap, the heard nephew,his these they to of, out run to tell seems never he that stories, amazing to continued Weix While again. up pedal and down get to nephew let her, and told her to just tap on the roof whenever she wanted wanted to hitch a ride with them up some long stretch of slope, and the bike mountain a Rockies. on AColorado girl the in truck pick-up ter’s lat the on nephew a with cruising went he States, the in vacation on Once, custom. by Filipino become really has and gab of gift the has he pines for 40 years. He speaks the major local languages fluently because Dick Weixelman, an the Philip to assigned been AmericanOblate, has skewed locusofpresentdayethnicaggrupations. nationalistic- post-modern, the in accept to difficult is that terminology Landry, our grade six class valedictorian this year in Pangipasan, is concept. the elucidate to examples Oblate real-life two cite will I heart. 13 I forgive you forgive I

.” I got I .” - - -

Oblatio l 351 l Rafael Tianero Oblatio l 352 l Local Section – Manila time when we started to clear our fields.” When asked about the time to time. When asked about their date of birth, the answer would be: “at the our “presence.” by primarily level, ground the at this doing are all. We of first society humane a towards up rise to them enable help to Preface the in us tells Founder The them. de-humanize and enslave oppress, that factors the These outsider influences are encroachments. globalizing—meaning unstoppable, and are one also and thousand a by now ravaged universe pristine supposedly a world, another is peoples’landscape indigenous journey.The the of point whole the miss might we But, work. mental develop in necessary are these meet—and to not what and deadlines agenda, programs, projects, of kinds all have We life. of kind this in helpful most is that attitude one is “presence” gritty,of grind everyday condescending methods that are lessons learned from the paternalistic, past, the from nitty- Veeringaway world. entire the in poor and doned aban most the of some are peoples these as mission, urgent most and 35 (34 Congregation the of Chapters General two latest the well as simplicity... re: 1818 Founder cf. 8, (constitution lives own our of availability and simplicity the by Jesus in God of face clearer the show to Founder our by asked are we domains, ancestral the along ground holy in stand we out went already there for them before God we came, and that we that should take our shoes off true as is it While conversion. and humility towards us challenging lives, our on mark a making is evolution tural cul continuous of millennia through peoples these among found dom wis The again. yet undared the dare to call Eugene’s to response a is journey in the dialogue-of-life approach among the indigenous peoples unexpected most places. the in works Spirit the how at agape am I here So, has clashed against the tribal representations of violence and revenge. culture Gospel The too.” shall I and Him hurt who everyone forgiven th , lc mnsr aog h idgnu pols s n imperative an as peoples indigenous the among ministry place ), It is surprising to realize that the that realize to surprising is It The most recent OMI Philippine Congress documents, since 1990, to Oblates the of choice The head. its on nail the hitting are We ). “D a i l e u g o - f o -L e f i Lumad ” P e p s o r has no definite concept of concept definite no has c s t 15 th and 14 - - - -

Press. Morality.Traditionaland TirurayJustice: Law ray see: Mindanao of ples op. cit. 71-77. Perspective. Press. 9. p. Cotabato, Southwestern of Interior the in R. also: See BHD. SDN Marin IQ Grande Mission,p.247 International Fundfor Agricultural Development Statecraft andEcology. Masteral Thesis, University.Manila de Ateneo also: See L. R. Compare: 13 the “ traditional our for pleading Founder’s our echo this Doesn’t Jesus. tic Eucharis Presence—the Great the to present be to enjoined are lates the backofmyhouse) built had you chapel “the on commented and people, these among living my envied he that afterwards me wrote he General, becoming before months few a visit a day.for all here came Lougen Louis When beetle-nut chewing mean may it if even “present”, now,the the is tant impor is What above. sun the of position approximate an to point and depart for a journey tomorrow, they would raise an arm towards the sky oraison 7 6 5 4 3 2 1 Ob himself. General, Superior the from word prophetic a is This

th Masteral Thesis Anthropology, Ateneo de Manila University. See also: Casiño also: University.See Manila Anthropology,de Thesis Masteral Ateneo c. However my own ethnographic study shows a much later date ca. 1480’s. ca. date later much a shows study ethnographic own my However c. S. J. K. J. i Moro” “Bangsa the of Part For indigenous representations of power and authority among Indigenous Peo Indigenous among authority and power of representations indigenous For R. W.O. See: A J ?” T u r o r e n a i b Singapore: InstituteofSoutheast Asian Studies. c C r i a i L L o ñ i r a C , 1999. a , ed. 2000. ed. , o ñ i s a , 2002. , W , 2012. , o UniversityofthePhilippinesPress. T l 1985. Bangsamoro: A Nation Under Endless Tyranny. Cotabato City:NotreDameUniversityPress. s r e t o r e n a i tohavethe“Presence”nearyou(italics.mine).” Direct Violence and Christianity among Manobo Converts, Manobo among Christianity ViolenceDirectand , 1982. , Country Technical Notes on Indigenous Peoples’Issues. Indigenous on Notes Technical Country Jesuit Missionary Letters fromLetters Missionary Jesuit Vol.Mindanao. Rio The I: From Ship to Shore: Maguindanao in the 17 the in Maguindanao Shore: to Ship From , op. cit., 81-84. See also: Schlegel, Stuart 1970. Stuart Schlegel, also: See 81-84. cit., op. , L History, Culture and Religion in Southeast Asian Southeast in Religion and CultureHistory, deology contends that Islam came to the south in south the to came Islam that contends deology o p e z , 1968. Agricultural Practices of the Manobo the of Practices Agricultural . Cebu City: University of San Carlos San of University City: Cebu Berkeley: University of California of University Berkeley: C [email protected] o ñ i s a Cotabato, Philippines Rafael Tianero, , Eric 2000. Eric , Kuala Lumpur: th Mindanao Century. Tiru i m o (at - - - - -

Oblatio l 353 l Rafael Tianero Oblatio l 354 l Local Section – Manila ter alltheseyears,youfinallylearnedsomethingfromme!” Quevedo’sanswer, understo�������������������������������������������������������� he after that, say to on continued He religions. and cultures other towards approach life dialogue-of- the have to in Asia important so was it why him asked latter the present, (they were students at Catholic U in the past). Once in a synod meeting where both were Stanford UniversityPress; R. Philippines; zation. A. Office; Printing Government U.S. ington: History, Publication 170. See also: J. 1913. Gloucester, Massachusetts:PeterSmith. Shaw andCharlesStewart,85-105.London:Routledge).” In thesis. from their religious and cultural roots. (D. alienated and de-cultured, influence, mission’s the of orbit the within firmly living as extricably bound up with the spread of colonial power. Christian converts are perceived the Captainsandcrew. of original ships log of the Dutch East India Co.in the 16 cit) (op. Casiño Laarhoven Ruurdje by Studies world. the of part this in colonists been have not would probably there invented, not was engine steam the If Dutch. the and Portugal Spain, of navies colonial the of scourge the was and rowers, of crew 70-man ( ecclesiam nullasalus Sulu and Mindanao of moro the convert to tried 1898 until companions, later lim., Lietz,P.S. Chicago. A F.I. See: peoples. islands central and Mindanao the to common were agriculture-- of type swidden a to relating implements and tools Technology—inbeliefs. the religious of practice the in especially Fr.Alzina, of converts Leyte) Samar, islands’(Cebu, tral l z a n i 15 14 13 12 11 10 9 8 The Wild Tribes of Davao District, Mindanao.

, Quezon City: Community Development Research Council, University of the of University Council, Research Development Community City: Quezon “The encounter of non-western societies with Christianity is often viewed as in The term a to up and sails retractable had long feet 30-40 around of craft sleek These and earlier and Mindanao, of Jesuit legendary the S.J. Juanmarti, Jacinto Fr. cen the among noted was identity tribal this of observation the 1600s, the In Cardinal Quevedo shares his thoughts at the death of Cardinal Francis George Francis Cardinal of death the at thoughts his shares Quevedo Cardinal Violence and revenge killings are sanctioned by tribal law. See: C. J. M. See: The Muñoz Text of Alcina’s History of the Bisayan Islands (1668), Islands Bisayan the TextAlcina’sof of Muñoz History The Syncretism,anti-syncretism: religiousof politics the synthesis, R a s o dulangan H D L s t i v o k s r e approach). Arcilla, op.cit. o , 1980. ,

S inthe c h l 1958. , od what it really meant. Quevedo jokes to say that: “af that: say to jokes Quevedo meant. really it what od e g e Ilongot Headhunting 1883-1974. Headhunting Ilongot Teduray l 1970op.cit., Tianero 2002op.cit. G n a v r a cutrto: h Suy f utr Contact. Culture of Study The Acculturation: M language means“veryeasilyangered.” , 1931. e s s o M e u n a , 1994. The Politics of Religious Syn Chicago: Field Museum of Natural The Manobos of Mindanao. l , 1973. , th -18 th c. reveal this fear among Manuvu Social Organi Social Manuvu Stanford, California: Stanford, eds., Rosalind eds., F y a trans. pre trans. -C r e p o o Wash extra ------,

God forhimself. of will the discern to began and threats received he life, his of end the the at VillageBuddhism for Living “Christianity it called Near Level.” poor.He the of betterment social and spiritual the for worked and ple, peo lay and sisters religious two of group small a formed He glected. ne and poor were people the where area Buddhist strong a Buttala, in mission new his at residence up took he poor’1980, the in of and, ‘cry souls. of salvation the for zeal a with anywhere, go to Oblates the needs. asked He greater encompass to began vision his and charism Eugene’s conversion. and renewal a about bring and Religious, the to religion, society,to back God and God to to back society bring faith, the restore lates began their work. They started with one aim, simple and possible: Ob the how is that and it, about something do to priests some wanted and situation the saw he 1789, in revolution French the Jesus. After of SIGNIFICANT S LIVED OUT i r Fr. Mike was born on June 30, 1927, in Sri Lanka. He heard the heard He Lanka. Sri in 1927, 30, June on born was Mike Fr. statement mission the by influenced Founder,was our Eugene, St. the announce to Lord’s yearofmercy.”and Luke4:18. oppressed the free to blind; the to sight new good news to the poor, to proclaim liberty to the captives and to give the bring to me anointed has He me. upon is Lord the of spirit “The L a k n a : F r

. M THEIR CHARISMN V EXPERIENCOF AND CULTURAL i c e a h I e r r e t n B y e l d a r l (M l e k i s u o i g i R ) R o z o D o r i a HOW CONTEXTS d o g i r a i l , ARIOUS HIST e u g o i m o –M THE OBLATES HA r y t r a

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e h t VE

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Oblatio l 355 l Bradley Rozairo Oblatio l 356 l Local Section – Manila dhism, butinhisdedication tothecauseofpoor. Bud of expertise his in much so not lies Mike Fr. of importance The fanaticism. religious and racism from free was indigenization Mike’s one race; namely, humanity. Racist violence is a shame on humanity. Fr.only Wehave Sinhalese. the than more much Tamilssuffered the that stated Mike Fr. 1983, July of violence the to Referring people. the of stead, it was a question of incarnating the Christian teaching in the lives liturgy.In and vestments, decorations, art, local of aspects certain of tion and kenosis. For Fr. Mike indigenization was not simply adaptation soon afterthecommunionrite). shot was (He ago”. minutes few a been had Jesus of blood Eucharistic escapism, letting his blood be to poured into resorting the same chalice than in which the rather poor, the of lives the in himself involve fully He was constantly searching for the kind of action with which he could accusations. and threats of fearless level, divine a to lives human their ards of the day, he stood for the rights of the oppressed poor, and raised stand social Fr.the to conforming Mike’sthan Rather culminated. life which with Eucharist holy same the in participating Weare occasion. blessed a is it view of point spiritual a from but occasion; sad very a to witnessing are we speaking, “Humanly stated: homily his in dradi, Norbert An Bishop, Oblate The Buttala. at 2012 10, November on ed martyr, layingdownhislifeatthealtar. his of ministry.continuation It was then that he heard the noise behind the him. Thus he died a about group little his with discerning was he ment totheirliberationwasirrevocable. commit His abandoned. be not could people the risks, the whatever not anoption,for,Leaving Buttalawas decision tocarryonregardless. tion ofvestedintereststohispresenceinButtala. safety for opposi increasing Fr.alarmingly reasons. the of aware fully was evacuate Mike to or peasants, helpless poor the among mission their continue to on stay to whether decision: crucial a at arrive to gled Fr. where discernment, of process ficult strug colleagues his and Mike There were two aspects to Fr. Mike’s ministry; namely, indigeniza 25 The Eucharist, the of end the towards day, November fateful that On courageous a made group the cons, and pros the weighed Having His last Eucharistic celebration was the climax of a painful and dif th anniversary of the assassination of Fr.of assassination the of anniversary celebrat was Mike ------used his facilities there to venture to the far-away mountain areas and areas mountain far-away the to venture he to there facilities Ikeda, his used in contact some kept he though So, evangelize. to beyond work. casts in grade and middle schools especially, and continued his favorite out with involved teachers contacted He church. Ikeda little old the to so, that it was decided in 1962 (to save him travel time) to transfer him train to Ikeda, where he spent a lot of time with outcast-work. So much Tokushima, Fr. Gerry spent his days taking the one-way, 2-hour trip by baptized bythefounderofmission,Fr. RobertGill. be to first the of one and outcast an herself Miss Aoki Asako, School, Nursery run church the at teacher a was helper the Yasubig His coast. in near especially especially numerous Akaoka, very were who outcasts, the with and children, non-Christian with involved be to began he that on, early very stage, this at is It mission. his began he years, 2 for in practice.” places in Sri Lanka, to lead the people to the living out of the Dhamma many try,in surely but slowly who monks Buddhist –the revere ways al I whom village the of Gurus the of feet the at and masses, poor the people, the of feet the at learnt have “I said, He situation. living their with Buddhist, mostly poor, religious the met he where Church the of theology was born of the concrete experience of living in the periphery poor. the with dialogue a basically meant people, and totally identifiedhimselfwiththepoor. and level, roots grass the to down came who someone but critic, chair arm no was He same. the eradicate to order in poverty, to birth gave material poverty. It was a giving up of every desire and attachment that embracing mean not did he self-emptying By self-emptying. towards exodus had an make must too we he Jesus, as Just option. preferential whom a made for masses poor the of cause noble the of sake the for things many sacrificed he Colombo, in society class high the from ing J The ‘missionary’ in Fr. Gerry’s mind, is to keep going further and further going keep ‘missionary’to Fr.The is Gerry’sin mind, in living was he further,though and further go to wanting Always Tokyoin school language 1956. After in Japan to came Fr.Gerry cultures, religions, the with Lanka, Sri in dialogue Mike, Fr. For The second aspect of the person of Fr. Mike was his kenosis. Com n a p a :

F r . G r a r e d (G y r r e ) S s n e v e t (30/4/1930–10/5/1996)

His dialogical His - - - -

Oblatio l 357 l Bradley Rozairo Oblatio l 358 l Local Section – Manila nrae, hy etrd u it te nnw triois ohr dio other territories, unknown the into out ventured they increased, numbers their as but failure, apparent was missions many of beginning the that knew They survive. not, could and not, would they otherwise forward, look to had They mission. the joined Oblates five year, that what othersdon’t hear, andtobepresentwhenneededanywhere. where others were reluctant to go, to see what others did not see, to hear places the to go to had they that understood they Bangladesh, In faces. tribal their with poor the to out reaching and circumstances, difficult in to haveafirstOblateBishop. was which (Sylhet), diocese a for ground the prepared even and ceses, the world”. to him, no Christians are allowed to evangelize, the only such nation in pleading for Japan to the Sea’ Seto in islands so or 2,700 the to evangelization for time more ‘make better abletoministerthem. was and Tagalogthe language learn to months 3 for Philippines the to went he so area, this in Filipinas many with contact into came He him. with remained evangelize to areas mountainous the to there from out 24 years in that area, he was sent to Nakamura, where his style of going mountains. After the through walking from bleeding were feet his that money and wore old clothes and shoes. Some of his shoes were so worn Catholic ChurchinthatstaunchlyCalvinisticsociety.” rience, and I hope I was able to break down some prejudices against the from 1975 to 1984. In Gerry’s words: “ I am glad to have had that expe College Christian Shikoku Zentsuji the at Latin) and Spanish German, them. SoundslikeChrist’s approach! contact the outcasts up there and work with them, for them, and among B g n a By 1978, nine out of ten Oblates had left, but one persevered. In persevered. one but left, had Oblates ten of out nine 1978, By Today they are working in one of the poorest countries in the world To 1. Gerry.Fr. of spirit the to refer that examples two are Here Fr. Gerry was a man who believed in poverty, so he kept very little (French, languages teaching started also he Ikeda in was he While l a d probably never visited by a Catholic missionary.Catholic Constant a 2. by visited never probably h s e : I n 1971, ‘open a mission in Afghanistan’ n e t n i O B L B g n a s e t a l a

m o r f d h s e

n e v e s

c s e i r t n u o where, according

e v i r r a d

- - this fardistantpoorland. the poor with their many faces and have the gospel preached to them in evangelize to continue they as them accompany will she that confident month. This hasbeenthecementthatkeepsthembonded. other the in meeting district a and months two in once meeting egation del a have they distance, Now,the sharing. of faith because have they for business. One Priest gives a talk in the morning and, in the evening, day one and retreat for one days, two for meetings monthly had have they one, day From group. closely-knit a are they that fact the to due of peopleortheymadeaway. charity and places, invented new means and new found newer ways into the needs, hearts and villages, new found they reality, in and start small to dared They accordingly. responded and well-being, their for formed, developedbysimplethings,becauseofthepresencegrace. them. Villagesto responded trans people being the are how surprising is and was It them. to minister to Oblates the calling and there already was Jesus if as was it Actually,them. for meaning had hope Savior’s the that day the was that and scales, the tipped and triggered presence Oblates The Their them. to sent were they houses. because responded and cries their bamboo heard and food ordinary clothes, minimum sleep withthemintheirhouses. roots, and roots of meal a enjoy and salt, with tea delicious their drink people, few a meet to just kilometers 15 walk location; physical the to dred times and wash their feet like Jesus. They had to change according night. This happenedacouple oftimesinthehilltracts. the in silently leave would group whole the reason, just a for punished is child one if sometimes, Tripuras, the mentality.Among different a having one each differenttribes, with work to had They went. they yet and malaria, getting after hours 24 within died, layman a and religious The Oblate Madonna gives them her best smile, and so they are they so and smile, best her them gives Madonna Oblate The is ministry in success their of much Oblates, the For Spirit: Oblate concern the and heart, sincerity,good Oblates a the in saw People medicine, schools, No situation. deplorable a in were poor The forgivetemperaments, their hun to a according adapt to had They two that knowing places, malaria-infested to sent even were Some - - -

Oblatio l 359 l Bradley Rozairo Oblatio l 360 l Local Section – Manila on earth. here God’smission out carry we as us encourage Eugene St. of words these May us”. abandon never will who and way the us show will who tion criesoutforsalvation. condi whose those of lives the touch and evangelization, of work the in persevere to continue we that pray and wish I Congregation, our of life the in time important very a to come faces. we many As their with poor the to out reaching by Founder our of charism the live to trying preference.” (C5) fully bring. These are the poor with their many faces; we give them our tion cries out for salvation and for the hope which only Jesus Christ can condi whose people those to especially is mission our work, we ever the dreams and visions of St. Eugene. As our Constitutions say, “Wher “All that is necessary is a little courage and confidence in God, in confidence and courage little a is necessary is that “All I think for the past 199 years, we, in our own little ways, have been As Oblates, our fundamental call is to serve the poor of today with C n o L C n o i s u [email protected] Bradley Rozairo, Japan i m o - - - O dancing andenteringintotheir tradition/cultures. indigenous people. Some Oblates are able to speak the local languages, native names by themselves. They are very comfortable living with the Some Oblates were given Javanese or Dayak names, but some took the style. life their observed Oblates ethnicities. and islands other from ing lived mostly with Dayak. Among them there were many outsiders com the and they Borneo In Javanese. with together areas, lived they Java In countryside. rural/remote areas, slum were working were Oblates where places the delegations. All (3) three formed WestThey Borneo. in were French the whereas Borneo, East for obediences got Indonesia. in it found they Laos. And like place a in mission for go to preferred authority.They communist the by Laos from expelled were tional concern. Italian and French Oblates came to Indonesia after they educa and social with work parish did They Java. in ministries the up take to bishop the by France. invited and were Italy Oblates Australian touched themmateriallyandspiritually. into developed areas, but others are still left behind by progress. Oblate grown have places Some own. their on stand to able poor the make to poor,the among work Indonesia. to to was came choice pioneers Their Oblate the souls, of salvation the for zeal by Encouraged Indonesia. in Originally they came from 3 (three) different(three) provinces, 3 from came they Originally Australia, been more than 40 years that Oblates have been doing mission has It Charism. Oblate the living in history Oblate Indonesian our you before present to like would I occasion special this n THE INDONESIANBLATES HIST B f e i r I A n s u i n o t n d n a i s e n o S o t n a s s u O L B s e t a , i m o H y r o t s i ORY - -

Oblatio l 361 l Antonius Sussanto Oblatio l 362 l Local Section – Manila living theOblatelife. joyfully still but struggle them make which realities some note to sary challenges in living the commitment of being one province. It is neces some faced also they Therefore, province. one forming and grammes pro and meetings various through personally other each get know to ting situations, different with areas different in worked and grounds already available,thoughthenumberisstilllimited. ones cannot enter Indonesia like them again. But local missionaries are the time. Now, the foreign missionaries are reduced in number and new of needs the to responding in action proper the quick took pioneers Oblate that us for blessing a really was It possible. mission our sources make and to personnel of sharing the be would There ministries. the up take to ready were and come had Oblates local Some 1993. in Zago Marzello General Superior by declared province, one form to together came they humbly different, quite were ways some in the and beginning, in personally other each know to come not did the delegations Though three team. a as together work to necessary is it personnel, of many Oblateshavetakenupmultiple-tasks. number,significant. in and not few is still personnel are of We number growing the but vocations, get we priesthood year every Though for brotherhood. or candidates as Congregation the joined outside, or ies seminar minor diocesan parishes, Oblates from coming whether men, candidates, and the first formation for local Oblates began. Many young vocation. Oblate promotedthe they ministries, the some received They alone. Then, regarding the stand local vocations, soon after settling down and doing to ready parishes the of development the fewer and to personnel due dioceses the to over parishes some handed Oblates the time, some After dioceses. and parishes new establish to them asked munities. Bishops gave them some parishes to be ministered to, and also community, they formed Oblate communities and basic Christian com About vocations. local up raising and community autonomous the up As I already mentioned before,, Oblates came from different back lack the and mission the of growth rapid the of aware Becoming From the very beginning, they were very concerned about building T e h L e v i d O L B e t a R a e l y t i ------al assistance for the people, not only for Christians. Other than that, than Other Christians. for only not people, the for assistance al education and economic some provide Oblates Therefore jobless. and married pewople young education, little by supported also is poverty This people. poor the with and for working as recognized are Oblates purposes. mining or plantation for destroyed are forests Many dition. con poor in mostly and estimated under are They etc. fishermen, ers, Economic andEducationalBackground learn one’s culturetomakeourmissioneffective. to important is it Therefore developed. and preserved be must cultures which of awareness an to come to them help Oblates the Slowly tion. supersti and gambling like Church, the of teaching the for suitable not are cultures Some accepted. mission the make to order in them brace evangelization, because there is local wisdom. Missionaries should em for them use and cultures and traditions the preserve to commitment a maintain their culture, but some have already disappeared. Oblates have lands. They have different local languages and traditions. Some ethnics Social andCulturalBackground gether inoneplaceforaspecialoccasion. to people gather to able were they Sometimes ‘turne’. called more) or week (a travelling villages, or stations visiting go must They parish. tending prayer services and other parish activities to come to the central at parishioners expect not could Oblates phones. mobile for signal no have and transportation public by reached be cannot places some only Now easy. not were communication and transportation beginning, the people. many killed At has which malaria, by threatened also are They weather.changing quickly and rain sudden climates, different the face road. narrow They a just is or available not is road a because forest the through walk must they Sometimes areas. remote to flight by or rivers land, through go They work. heavy coun really is the it geographically in tryside, work who those Especially it. received they and doned Geographical Background The occupation of many people is cultivation, and others are work is whole throughout scattered groups ethnic many has Indonesia The Oblate’s choice is to work among the poor and the most aban ------

Oblatio l 363 l Antonius Sussanto Oblatio l 364 l Local Section – Manila mission. But regeneration must go on, passing from the pioneers to the to pioneers the from passing on, go must regeneration But mission. and life community the challenge which characters and ideas different have who Oblates young the and old, growing mostly generation, late Ob first the between gap is there that noted he and Indonesian, an is every community wished to hold onto its diversity. The third provincial since united be to difficult was it Sometimes communities. growth district of the and problems financial to due provinces (4) four leading like felt he sometimes that mentioned Australian, an provincial, ond ters, young Oblate accompaniment, problem solving, etc. Then the sec maintain the mission without should neglecting religious life, Superior personal encoun The community. the to things many communicating in person key the be should superior local the whereas well, running is everything that confirms council his and provincial the level, trative adminis the On communication. smooth and clear have to important is It communications. on wrote origin, Italian of provincial, first The difficult tobuildchurchesforreligiousactivities. not is it places other in But religion. majority the from challenges face they because church, the build to easy not is it places some In faith. in Church ministers and laity/catechists, they help the parishioners to grow awareness of practicing their faith. Collaborating themselves with other same the have Catholics all not and young still is sim Church plicity.The in Christianity observe They people. poor and simple the to ity Christian introduced They situation. that in worked Oblates religions. gion. In some parishes there already were Catholics living among other Spiritual Background fort toimprovethequalityofpeople’s life. ef an is concerned people the and government local the with together Workingenvironment. their preserve to people the helps courses tion cultiva some Giving future. the in leaders be to youth the prepare and increase the quality of education, reduce the number of young marrieds, to way one is fund-raising and children village the for house boarding transportation can work and family economics can grow. Establishing a that so infra-structure, the up building in participate also Oblates some Provincials gave some notes on the life of newly formed province. reli no have some and belief traditional their have ethnics Some ------to the awareness that we form this apostolic community because we have samevocationandmission. because community apostolic this form we that awareness the to ence, place of origin, education level, ministries, etc. But we have come The members of the community are varied according to age, life experi etc. feasts, Oblates recreation, sharing, prayer, for encounter regular a of two Oblates at least. It is also possible that nearby communities have community a have to try we But ministries. the of because moment lar particu a in together come to easy not is it Sometimes responsibilities. and tasks Unfortunately,many so doing alone, living are Oblates some 3). (C. Jesus with the Apostles of community the like is missionary.It Community life all celebratingtheEucharist. above and exercises, spiritual other doing reconciliation, of sacrament and ceremonies together, doing recollection and retreat, celebrating the feasts Oblate celebrating tradition, religious Oblates observing prayer, personally. It is recommended to have a particular place for it community do some prayer, common regular a have communities Some room. living a use they sometimes and prayer, for room specific have not do communities some But room. prayer or chapel their have communities Many life. prayer for conducive is which atmosphere an give should The lifeofprayerandconsecration be can Some mentioned inthisway: ministries. busy his in charism this live to tries Oblate every Zealously, recommendations. new produced they and evaluated every provincial congress that was held, the practice of the charism was spectives asasignofconversion. per new a have to us asks provincial present the Then Oblates. local dal a aotlc bae omnt cnan mr ta one than more contains community Oblate apostolic an Ideally community Every life. religious of part important an is Prayer almost In communally. and personally observed is charism The T e h D s n o i s n e m i

f o

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Oblatio l 365 l Antonius Sussanto Oblatio l 366 l Local Section – Manila irresponsible people. Many times people lost their lands, occupations lands, their lost people times Many people. irresponsible or companies by exploited being marginalfrom the keep help to teams ety. Together with the diocesan programme for JPIC, we form advocacy also work together with them for the Church’s functions or for the soci ple’s family. We share meals of what they prepare for us. Sometimes we our poor.On the also taking on a simple lifestyle in order to be able to live together with Oblates. Webut working joyfully.only it not received are also Oblates the to part that gave happily Church local the And 5). (C. abandoned Working amongthepoor them generouslyintotheirhouses. welcome and them for Mass say recollection/retreat, the preach grims, pil the accompany Oblates Rosary). of (Month October and Mary) of held. The most suitable times to do those pious acts are in May (Month are prayers and novenas Masses, where Shrines/Grottos Marian built people will follow, observing this religious practice. Some Oblates also devotion, constant their Mary.By to devotion intimate an have should Oblates all of First 10). (C. Mary to devotion promote should he goes tion and devotion. While preaching the Good News, wherever an Oblate Marian devotion thrice ayearduetothevastnessofareasandmissions). priests able to come for are sacramental services (priests rarely sometimes come twice very or because services the in more part take to laity the animate We9a). (R. laity and Church the of ministers other with are ready to be sent anywhere. In doing the mission, we also collaborate then and mission community doing of meaning the understand Oblate particular the dialogue, intensive Using community. another to ferred trans be to some for difficult is it sometimes that so instead, own their sion (C. 4). We are doing our community mission, but some Oblates do mis our to central is Jesus of Cross the and Crucified, Christ preach to Mission It is our choice and vocation to work among the poor and most and poor the among work to vocation and choice our is It evangeliza mission’, double ‘a do to commitment Oblate an is It 2) (C. Gospel the for apart set men are we that mentioned was It turne, we stay for a night or more in our simple peo simple our in more or night a for stay we ------how tolivetheOblatescharism.Myheartfeltthanks. on other each understanding in grow to us help this May perspective. (2) guidingquestionsbeforeusasitiswrittenintheworkingpaper: proclaiming GoodNewstothemandbeingforthem. derstand the struggle of the abandoned. They live the incarnation Christ, faraway mission, and then adopted the lifestyle of the people. They un without losing their Oblate identity. They left their place of origin for a serve they whom people the with themselves uniting by Founder, our of wish the as reality into charism the bring They context. in Charism to haveabettereconomicliving. them educate Oblates council, parish Togetheryet. the developed with ment or benefactors, but the economic management of the people is not govern from comes support against financial and social compete much them. Actually people some victims, the help to try Oblates When and freedom which was given to the companies due to economic needs. These I would share with you from the Indonesian Oblate history Oblate Indonesian the from you with share would I These - - two these put simply I then, reflection and Tolearning our deepen the living been have Missionaries Oblate history,our Throughout What lessons can we learn from the successes and failures ex failures and successes the from learn we can lessons What origins its from context our in lived been charism the has How perienced throughouthistory? to today? What arethemostsignificantexperiences? C n o L C u d g n i Antonius Sussanto, Yogyakarta, Indonesia i m o - - -

Oblatio l 367 l Antonius Sussanto

F bors to the east and west. Only after the Second WorldWar,together Second the after Only west. and east the to bors the end of the last century, Laos did not fall under its enterprising neigh at that, protectorate French the to thanks only was it west, the to Siam of Kingdom the and south the to Cambodia east, Vietnamnorth, the to bibliography attheendofthispaper. the in quoted all however,are consulted, I that texts The quotes. direct I therefore and French making without sometimes translation, own my make to forced be will in are sources the Oblate of the Most about Laos. write in Charism to decided have I that experience this about to theLordwhowasindeedsoleMasterofwork” the Mission which was written there, and it is only proper to give thanks of history the of page beautiful a is It vain. in been not have sacrifice, their and labors their prayers, and work their that say to right only is it upheaval, the after years twenty than More develop. and born be could of the fifteen was below forty – in order that the Church of this country air or onthe roads. “They gave their still young lives – theaverage age eight others, likewise victims, of illness or accidents, were on the river,there in people, the his and Christ to fidelity for blood their shed who seven the Beside soil. Laotian in remain them of country.Fifteen that in Kingdom the of service the at worked Italians, and French mostly A country without access to the sea, placed between China to the to China between placed sea, the to access without Acountry know more many let to and Lord the to thanks give to exactly is It leave or were expelled from the country, to more than 100 Oblates, had missionaries foreigner the of one but all when 1976, to rom 1935, the year in which the Oblate presence started in Laos, A THE OBLATE CHARISMINLAOS S t r o h C P l u a n o i t a t n e s e r d o i B u t r e

C C f o o i

e h t , i m o C y r t n u o 1 . -

Oblatio l 369 l Claudio Bertuccio Oblatio l 370 l Local Section – Manila but had been recently passed to the Thai Kingdom. However, evange However, Kingdom. Thai the to passed recently been had but of the North-East of Thailand that had been part of the Kingdom of Laos more stable way in the territory of Laos and especially in the territories Catholic Mission of Laos, and groups of missionaries were present in a of itsgeographicalconfiguration. because accessible easily not was country,which the reach to able ing be before even died actually missionaries Most centuries. two almost followed in the following years, but we have no sign of conversions for going up the Mekong River from Cambodia in 1641. Many other efforts 17 the fallofmonarchy. to up least at religion, national the is Buddhism that however true is It village. their in temple a of up setting the accept easily not do and liefs be traditional their to attached remain instead, peoples, mountain The village society is built around the temple and the community of monks. the authorities. with relations eventual some and trade for Laotian enough few know men a only language; own its has group ethnic each and tribes many South. the of plateau high are the There on and North the of mountains that the most important towns were built. Aboriginal peoples live in the river the along also was It fields. paddy in rice “sticky” cultivated and flooding avoid to piles on houses their built they where tributaries, its of valleys low the in and river majestic this of banks the on settled ple peo communication. Lao of The way River,main Mekong the as used North and those of the the South, more than one thousand kilometers apart, is the in provinces the between link main The religious. or tural cul political, ethnic, it unity,be of kind any lacks inhabitants, million 20 the of middle the in which population, 1975. unfortunately,in triumphant a of yoke the under up ended which independence, obtained also Laos unity, artificial rather a with th century, with Fr. Leria, an Italian Jesuit, who arrived in ,in arrived who Jesuit, Italian century,an Fr. Leria, with Only in 1878, finally, the MEP Society was able to establish the establish to able was Society MEP the finally, 1878, in Only The first efforts for the evangelization of Laos started already in the From the religious point of view the Lao are Buddhists, and the old the dominant, are Lao the whom among peoples, of mosaic A A B f e i r H s i t y r o

f o E i l e g n a v th century was not even three even not was century z a t n o i - - - - - Paksane, which included among its villages the first Christian settle Christian first the villages its among included which Paksane, of district rural the sectors: established well reasonably two only were obstacles!” natural the to add would men of wickedness the and war the of stances the missionary in that country. awaited which And he could difficulties not guess what the the circum realizing on wept had Mazoyer Father that, in the course of his first reconnaissance journey the previous year, difficult missions”. XI: Pius Pope name givetotheOblatesby the most The “specialistsof British colonies. In Laos they worked hard to keep the reputation of the in working were Oblates French the Usually administration. colonial French a in work missionary a of experience no had Canada, North of missions difficult the in dedication their for known well already lates, Ob The country… the of insecurity the authorities, colonial and local the climate, the difficulty of communication, the abuses of power by the posed of Vietnamese. It was therefore necessary to set about studying about set to necessary therefore was Vietnamese.It of posed com Vientiane,entirely of almost community Christian urban the and Mekong, the of bank the on Sadok, Keng Ban Laos, northern of ment would becomethefirst ApostolicPrefectof Vientiane, in1938. He years. 25 for Ceylon in experience missionary with man French a Mazoyer,Fr. was head their River.At Mekong the up going trip long a after 1935, January, in only Vientianereached missionaries three of group first The 1933. in invitation the accepted Immaculate Mary of eral refusals from various orders and congregations, finally the Oblates and which would include all the Northern part of the country. After sev which they would entrust a territory detached from the Mission of Laos 25 years). For this reason, they asked for the help of another Institute, to in dead (32 nature the of asperity the by caused missionaries of deaths many the and travels the of difficulty the considering also it, of zation huge a was It territory, then. evangeli the MEPfor the personnel and enough have not did and now every only missionary the from visit a receiving country the of part northern the slowly, progressed lization n h trioy etnd o te bae psoi atvt there activity apostolic Oblate the for destined territory the In Fr. Chevroulet, a historian of the Oblates in Laos, wrote: “It is said mission difficult a as known already was Laos 3 T e h O L B s e t a

n i L s o a : e h t H y r o t s i 2 for many reasons: many for ------

Oblatio l 371 l Claudio Bertuccio Oblatio l 372 l Local Section – Manila eue te led lmtd cie esne o te iso. Things Mission. the of personnel active limited andthis already the Fathers, reduced the Redemptorist of a house in confined Vietnam, in interned were Fathers Canadian two the 1943, From missionaries. the of activity and movement the of much restricted occupation nese Japa the Oblates, the to entrusted part the Laos, Northern western In the powers. of ally an as seen Church, the of persecution real a with for themission. all relations with Europe was also a cause of serious financial problems of off breaking The 1947. until reinforcements any of it deprived and Mission the disorganized WorldWar,which Second the of beginning effect ontheunitevenafteritsrevocationduring Vatican II. mentality was shaped by this Statute for many years, and it had a lasting missionaries’The too. Oblate an be to Vicar,Apostolic happened who the of authority direct the under were missionaries Oblate spected. All re much not was character religious’congregational The Church. cal Lo the for built or done be to had Everything institute. own their for der a special Statute, which did not allow the Oblates to build anything ests andonthemountains,wherepromisingcontactsweremade. Khouang. Moreover, some priests were sent into the villages in the for Xieng and Prabang Luang at particular in missionary, resident a with others open to especially but posts, existing the maintain to only not possible it made Congregation the of effort remarkable The Brother. a and diocesan, one Oblates, were whom of thirteen him, with priests fourteen had He Prefect. the named was Mazoyer Fr. jurisdiction. cal be raised to a Prefecture Apostolic, the first entirely Laotian ecclesiasti to enough developed was Mission the 1938, In Belgium. and Canada limited numberofpersonnel. the of because presence sporadic a was it but mountains, the on people the with contact make to tried immediately also They Vietnam. from immigrants many them among and Catholics, thousand two than fewer were there territory, their in together All predecessors. their from ited inher communities Christian small the of care take to able be to order in did they what is it and Vietnamese)and once, (Lao at languages the In Thailand and in the South of Laos the situation was very hard, very was situation the Laos of South the in and Thailand In the with sharply off cut be to was growth this all Unfortunately, un was mission the VaticanII, until Council beginning the From France, from arrived Missionaries rapidly. increased group The ------great enthusiasm. a and Spirituality,methods mission new awareness, mission new a had and Ecclesiology Patrology,Liturgy, in research of renewal the from born theology new a with contact in been had and war the perienced 5 in Brother, a years (1947-1952). This new was generation of missionaries, which had ex whom of one Oblates, new fifteen of arrival the Siam since1939. for name new the Thailand, to go to had Some prisons. Japanese from country,the in remained who missionaries the freedom their after even of lot the were kinds all of troubles later,while months some until cur oc not would Prefect the Apostolic of return The normal. to return to time long a need would which provinces, northern the of occupation Chinese the of because confused very was also situation country.The the re-conquered slowly only army French The Laos”). (“Free Issara” “Lao or Country”) (“Lao Lao” “Pathet of name the under known self it make to began that copy Laotian pale their by imitated be to soon Vietnam.of independence was the This declare to it of advantage took communists Viet-Minhthe because 1945) 15, (August surrender nese massacred bytheJapanese(March-August1945). priests two and bishops French two saw which South, the of that than Laotian Priests. Once again the Mission of the Oblates was affected less underground.two to reduced itself found Mission the of personnel The went who those of exception the with missionaries, French all of rest ar the meant That control. full take to Army Nipponese the allowed Japanese the by attack strong the when 1945, 9, March from changed The Mission however started again with a new energy, thanks to energy,thanks new a with again started however Mission The der thenameofFirstIndochina War ortheFrench War”. un remembers history which began, disorder of period new a ment, govern French the and Minh, Chi Ho leader, communist etnamese Vithe between signed agreements the of spite in 1946, from since illusion, an but was however, This, politics. international of downs and ups the by soon too struck Mission, young a to vigor new give to able be would reinforcements a missionary new and to in Asia, close drawing be to seemed also Europe, in over finally war, “The Japa the beyond last would that period troubled really a was It 4

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Oblatio l 373 l Claudio Bertuccio Oblatio l 374 l Local Section – Manila after alltheyearsoftempestthathadravagedmission. sunshine of a ray finally 1954). was (July There war first this to end an However, thedecisive Vietnamese victory of DienBienPhuwouldput Khouang. Xieng later and Prabang, Luang threatened Vietnam North from attacks communist heavy as precarious, more and more peared ap situation in the Bishop But Vientiane. first the named was Laos, in Oblates of group first the of one Loosdregt, Fr.Etienne so and retired, had 70, aged Mazoyer, Jean Fr. 1952. in up set was Apostolic cariate Jars of Plain (Xieng Khouang). the of banks the on poor, the of poorest the Khmu, the among the Hmong, especially in the sector, then among first at groups, rapidly,minority develop the to among mission the was promised that one but beginning, difficult Another 1956. in built was structure permanent a before years some took It Institution”. Mazenod “De name the under war the during 1942 in opened Paksane, of nary development inthenorthernpart oftheMission”. This influx of new men, from November, 1957, on, permitted a rapid Ob the that need late Congregation decided to growingsend some Italian missionaries to the Laos. to reply in was It border. Chinese the on Tha Nam at begun was district missionary cally.(…) Anew lo place taken had training complete whose priests diocesan two of ordination the saw 1958, December, community. national the to it the returned Vietnamto had Sam-Neua communists the after border Ob the the Vicariateas Laos of in province Mission the oflate from expanded years best the considered be might what began “Then Fr. Chevroulet states: Vi a years, these during Mission the of progress the of Because Semi Minor the concerned developments noteworthy most The any Buddhistritual”. in participating of nothing say to ‘Pagans’, with contact any have to forbidden even were Catholics The population. non-Catholic the with contact no virtually was there time, same the At movements. go beyond the limits of the village because of the various anti-French fering with them. Very often, and in many places, it was not secure to suf them, with working them, with eating them, with living lagers, vil the with entirely themselves unite would Oblates young “These 5

6

------communist militaries (Pathet Lao) and the communist ideology.They communist the and Lao) (Pathet militaries communist the at positively look not did people Laotian Most developments. cal ary effort inthatregion. escaped by a miracle, but this event closes a short but inspiring mission regime was imposed in the North-East of Laos. The Oblates living there war.civil from far not communist was The situation the Clearly d’état. killed by area, the guerrillas. In that year,Prabang there are several attempts at a Luang coup in mountains the in disappeared Oblate, Italian an Borzaga, Mario Fr. 1960, April, In system. Communist the of start the with 1975 in only stop would it and again, Laos over all raged war the 1960 come. in to Already things of sign a was It Laos. Southern in Laos. A priest from the MEP (Foreign Paris Missions) was assassinated need ofareligioussuperiorinadditiontothebishop. the bishop, and for the bishop himself, it was not easy to understand the with only dealing to used generation, old the For appointed. was Laos separated from the ecclesial authority, and the first Oblate Provincial of clearly was authority religious the year same the In script. Lao in time first the for printed was One in Gospels Four the of translation Lao the 1959, In Vientiane. of Vicariate the of part became Vietnam North in a Vicariateto attached previously regions some year same the In bang. level theygatheredonceamonth. district the retreat. At annual the for year a once only together all met They isolated. even alone, lived usually missionaries the Paksane, of Seminary the for except fact, In communities. religious the of form the vided into districts for pastoral reasons. These di pastoral districts became was Vientiane of Vicariate the year, same the In Saigon. of place Vientianeto in going missionaries for place transit normal the became 1960 it was even possible to travel anywhere is Laos. In 1956, Bangkok 1958- years the During (1954-1960). years several for in settled peace through some tragictimesonceagain.Let’s brieflyretracetheirdevelopment. been already had Laos in Church the time this by However, bishop. first its was Berti Lionello Bishop created. was Prabang Luang The Oblates were not the only ones to be worried about the politi the about worried be to ones only the not were Oblates The of situation political the for point turning a Unfortunately,is 1959 In 1958, the Italian Oblates took charge of the region of Luang Pra After Laos received full independence in 1953, a period of relative of VicariateApostolic the 1963 in development, this of Because - - - -

Oblatio l 375 l Claudio Bertuccio Oblatio l 376 l Local Section – Manila to unify all the prayers in Lao was organized. In 1964, the Bishops’ the 1964, In organized. was Lao in prayers the all unify to hope. In 1963, the first Lao Oblate was ordained a priest. A commission for distributionduringtheliturgies theyorganized inthevillages. hosts consecrated entrusted were them to mountains. Also the in work with Vientianein alternated formation doctrinal and Spiritual villages. the in echists. work Tomissionary and pastoral the entrusted was them center opened in Vientiane, with the direct aim of formation for lay cat Khmu a and Center Hmong a 1962, in why,That’s catechists. of tion even without the support of the priest. Emphasis was put on the forma the Christian communities to live their faith in fidelity to their baptism, 6 OblatesgavetheirlivesforChristandhispeoplein thoseyears. possibility of capture followed by prison or even worse”. fully carried on his work, while admitting, given the circumstances, the faith one each But factum”. “post used be only can seemed, it which, word big a martyrdom, of spoke Nobody foreseen? been consequences his post with his people. This was not disputed. But had all the possible at remain would missionary power,the took communists the event the in that, were Rome from orders time, the At beginning? the since lot difficult days lay ahead for the missionaries. But had not that been their that clear became “It missionaries. foreign the for least at limited, very was villages Khmu and Hmong the in mission the continuing of hope The killed. were Oblates Four tense. very became situation the 1961, munists thoughtofreligioningeneralandCatholicismparticular sons for fear were quite real, because it was well known what the com rea the that acknowledged be manner.must same it the Objectively in order to protect their faith. They themselves would not be able to escape namese Catholics in 1954, who chose to flee the regime in the North in begun. They also knew of the exodus of hundreds of thousands of Viet was persecution real a Revolution, Cultural the before even soon, very and country, the leave to had missionaries foreign the All over. took regime communist the when China in happened had what knew They fears. special harbor to reasons however had they compatriots, their as hopes and apprehensions same the shared Christians the While fade. wanted tranquility and the guerrilla war was making any hope for peace In spite of this distressing situation, there were still some signs of signs some still were there situation, distressing this of spite In However, there was no panic. They saw the need to begin preparing around region the into Vientiane.also expanded war the Finally In 7 And actually . ------aries in the South had to leave or were expelled. The year 1976 signals 1976 expelled. year were The or leave to had South the in aries The next year, expelled. the French Oblates in Vientiane and all foreign mission were Prabang Luang in Oblates Italian The resigned. Laos Bishop Nantha. of Vientiane. In 1975, Jean Khamse Vithavong was ordained a priest by bishop auxiliary consecrated was bishop, Lao first the Nantha, Bishop parties: the communist liberation of Laos had started. In the same year, all by accepted was points 18 in Program Political a 1974, In within. from over it took and Practically,system the into authorities. integrated were communists the state the and communists the between ment agree political a of year the also was 1973 But North. the for Prabang Luang of Vice-Provincethe and country, the of center the for entiane the Vice-Provinceunits: two Oblate into Vice-of ViLaos of Province context inwhichtheylived. Buddhist the from separation a in formed been had who people, local the by appreciated much not were they Liturgy,but the in and art tian was invitedbytheProtestantstoparticipateinwork. together for a new translation of the Bible in Lao. Fr. Pierre Chevroulet ence. The relationshipgrewasneverbefore of delegation monks, on a a visit to Rome, where the with Pope granted them a special audi together Prabang, Luang of Buddhist the accompanied he Togetherappreciated. bishop, much the were with Buddhism, of experience direct his and knowledge, His religious. the clergythe and of mentality the in dialogue about energybring much to in the North and the Buddhist upper hierarchy. Fr. Marcello Zago spent Oblates Italian the between relationship good very a starting secration, Bishop Berti, con his to monks Buddhist invited Staccioli, Alessandro Bishop of successor The starting. was dialogue Interreligious Church. of LuangPrabangdiedinanairplanecrashtheMekongRiver. and 1969 two more Oblates were killed and, in 1968, Bishop 1967 Berti, in though OMI, even on, go must Vientiane.in Life opened was house exist. provincial to OMI started An Cambodia and Laos of Conference Soon the Seminary in Paksane was closed. The French bishops of bishops French The closed. was Paksane in Seminary the Soon the of division the official made Congregation Oblate the 1973 In Efforts were made in the field of inculturation, especially in Chris worked Protestants and Catholics ecumenism, of spirit the in Also the in atmosphere new a was there Council, Vatican the After 8 . ------

Oblatio l 377 l Claudio Bertuccio Oblatio l 378 l Local Section – Manila them to give first priority to learning the language, even if, in Laos, the brought 8) C (Cf. people the to close poor.be the to of desire est Their poor the Khmu, the to and Hmong the to committed they them among and tribes, hill the with work to ready were That’s5). they C why (Cf. tion of the poor and, among them, to the most neglected and abandoned their missionary choices, they committed principally to the evangeliza In deeds. and words through both mission, his in share to and him low fol to ready were Christ. they Jesus And of call the Church the within could meetthesameend. the Church is recognizing as martyrdom. The others knew that they too today that witness extreme the to called were them of some seen, have quences that this choice could comport, they did not falter. In fact, conse as the we of aware were they though Even Church. His and Christ to commitment total their shows clearly facing were they that risk the of spite in people the of service the at remained Oblates the that fact The a in lived very challenging situation been caused by natural and always man-made difficulties. has charism the Laos, in that, out point to all to today? because, atthattime,theCongregationdidnotspeakmuchofit. also way, reflected a in not often if even mission, and life daily their in Congregation the of Charism the incarnated have Laos in Oblates the Church,formissionandOblates. for sufferings,beginning and new troubles a of be years can these it all after that, is hope year.The this deacon ordained be will One narians. are Laotians except for a Vietnamese father. There are also a few semi bishop. a plus in Vientiane.All members munity 3 are there present At in thecountry. Hewasordainedbishopof Vientiane in1983. eral Delegation of Thailand. Finally, only one Lao Oblate could remain Gen born newly the to attached were Laos the in present still time the Oblate two Vice-Provincesthe of end the at Oblates Laos. three in The Through people’s need for salvation (Cf. C 1) the Oblates had heard of first like would I question, this to answer an giving by Starting How has the charism been lived in the Lao context from its origins the how highlight to try will reflection the context our in Clearly new,a start com to unofficial able Oblates the were 2009 in Only T e h O L B e t a C m s i r a h

n i L s o a : a S t r o h R f e l e c n o i t ------to collaborate with Protestants and, in a special way, the relationship the way, special a in and, Protestants with collaborate to order in made efforts the understand can we context this In 6). C (Cf. Kingdom the of proclamation the for all with cooperate to ready were they VaticanCouncil, the followed that developments the of help the of thosestilllivinginourdays. diaries of some Oblates, in the Codex, in their letters, and in the witness offer to each other. We read of the importance of those gatherings in the in the prayer for each other, and in the friendship and support they could in life month, a once have could they gathering the community to limited was cases most of expression The it. clarify to tried they on later when tensions many of source the was it seen, have clear.we rally As not was authority religious the and authority ecclesiastic the between the approval of the Congregation. In this, clear the necessary distinction within the limits of the Statute that was given them by the Church with lived was obedience mission; the of harshness the by them on imposed ing alone most of the time in a context that was not theirs. Poverty was ence were part of their life, in spite of the loneliness they had to face liv obedi and chastity,poverty of virtues religious Certainly,the Church. the by them to given law the and time the at understanding their of its and lettersoftheOblatesthattime. notes some from read can we as 4), C (Cf. life their of model the was Jesus Crucified The mission. the of challenges the by renewed stantly we have seen while retelling the story, really this offering had to be con as oblation. And, their in themselves of made they gift unreserved the to God’s people in unselfish love. Their apostolic zeal was sustained by themselves dedicated and death, unto even obedience, in Father the to themselves gave they mission, that in Oblates many of death and life ment. the by also and people, Lao the by times many witnessed is it As environ safe a in life peaceful a for desire legitimate the and comforts all family,also their but and country their left only not had They 2). C that hewasbornagaininLaos. suffering, especially in the villages. Fr. Michel Lynde, their food, their life, of way their work, their life, their sharing people, the of life the into fully many.immersed were They spoken languages In full unity with the Church and especially the local bishop, with bishop, local the especially and Church the with unity full In lim the within lived were 3) C (Cf. life community and Religious (Cf. Jesus of disciples be to everything leave to ready were They i m o , loves to say - - - - -

Oblatio l 379 l Claudio Bertuccio Oblatio l 380 l Local Section – Manila ceived; even if crosses could not be kept in the houses; the rosary and rosary the houses; the in kept be not could crosses re if even ceived; be not could sacraments if even met; be not could priests if even celebrated; be not could liturgies the if Even silence. to reduced was Church the when years long the in support real their been has she and sufferings, and life their entrust they mother.Toher our and Lord the Mary, of to Mother people the the of devotion filial the by struck be to However it is enough to have a simple contact with the Church in Laos were onlyalittlemorethandozen. country,priests whole and the bishops in which, in times in people the numerous than the first two, have been the strong support of the faith of more certainly categories, two last these Especially catechists. lay and OMMI) and Cross the of Lovers Charity, of (Sisters women secrated con priests, bishops, local the of commitment the to and Lord the of help the to thanks developed, even has and kept been has faith the that and persecution of years 30 survived has Oblates, the of proclamation to go, but it is a fact that the Church, rooted in the faith received by the had missionaries the when country the in left were priests local many little time left before they were forced to leave the country. Perhaps not Unfortunately,had absence. they their in communities Christian the of They started centers for the formation of catechists that could take care port local vocations, both for the diocesan clergy and the congregation. sup and seminary a develop today.to Laos tried in They used still are that melodies local of use the with Lao in songs and hymns liturgical created They it. for worked they situation, political worrisome and ble unsta the by pushed also and VaticanCouncil, the after but, Laos, started in presence Oblate the when mission at looked Church the way the not was it Certainly 7). C (Cf. growth and development own their for responsible fully and culture local the in rooted was that Church a reached Buddhism. persecution the on later when even could, they what of care took they indeed And sisters. and brothers Christian their of care take not worry about their Christian communities, because the monks would should they that them assured 1975, in expelled were missionaries ian Ital the when monks, Buddhist The above. here seen already have we as North, the in especially authorities, Buddhist the with built they that Not much has been said in this paper yet about devotion to Mary.to devotion about yet paper this in said been has much Not and communities Christian establish to hard worked Oblates The - - - - - September 1999,p.26. of life,andhopefullyalsolearningexperiencesfora better future. part are failures Obviously discouraged. getting without and fruits the God for the service of the Kingdom without wanting to see immediately lenge is keeping the ideal bright in our hearts: living our consecration to chal The people. lay and members consecrated Laotian through both Church, Local the in more rooted be can Charism our that so work to helped country,are the we in work missionaries foreign let to easy not is it Since movement. of freedom total allow yet not does situation cal Church. three. politi Weonly The but past, the in as 100 longer no are Local the to offer can they gift priority,a a as as life religious and nity urgent needs of the mission, but the Oblates want to keep their commu many the of front in especially challenges, the are Many offers. it ness aware of its importance for the support of the members and for the wit commitment, they are also trying to give more their stress to community and life, zeal apostolic their imitate to trying faith, the in fathers our of footsteps the in moving While situation. ecclesial and political the of and group own their of limitations the and difficulties the of afraid not daring, and humility with Kingdom his and Christ to commitment News andevenforbaptism.ItisthehopeofanewSpring. Good the of proclamation the for ask villages Some government. the of control close under though formation, for them welcome to possible is it and increasing are again. Vocations flourish to started has it and her love. by Son her to brought were God of children these where Laos, in tians the family prayer to her has nourished the faith of generations of Chris 3 2 1 its live to tries today Laos in present community Oblate small The freedom more little a has country whole the in Church Todaythe P. P. Cf. R. C C u o r v e r h u o r v e r h J a c s e u q l l t e t e , , Laos: lechocdesindependances , Oblates witnessesinLaos bae wtess n Laos in witnesses Oblates , p.3. i “M Dcmnain 229, Documentation” “OMI in , [email protected] , Brepols2007,p.11. Claudio Bertuccio, Bangkok, Thailand i m o - - - - -

Oblatio l 381 l Claudio Bertuccio Oblatio l 382 l Local Section – Manila 2007, p.4. 8 7 6 5 4 Cf. R.Jacques, P. P. P. Ibid, p.5. C C C u o r v e r u h o r v e r h u o r v e r h l l l t e t e t e Laos: lechocdesindependances , , , Oblates witnessesinLaos Oblates witnessesinLaos The Oblates in Laos in Oblates The , edited by B. Arens, Pro Manuscripto, Pro Arens, B. by edited , , p.9. , p.6. , p.25-26. T the younger members of the community. There is a surging sense of ea to them about share they as experiences these of impact the sense can long missionary immersion, they bring a rich array of experiences. One the Oblatespirit. imbibe may they importantly,that most and, community Oblate the of struggle and beauty the appreciate to able be may they that so mission, interest in the missionary life, having had a first-hand experience of the aspirants’ the awaken will experience the Hopefully, challenges. and richness its all in life community Oblate of experience their ministry, seeing poor,how the Oblates relate with these people the and their attitude in the of struggles the witnessing ravines, and cliffs around drive almost the never ending walks in muddy and mountainous villages, the dangerous life: missionary and religious Oblate of realities the with live missionary.to a aspirants of Oblate allow to is this of purpose The life actual the experience they where communities Oblate to pairs in tiate, isspentonimmersioninOblatemissionfields. this initial formation stage, which serves as preparation for the prenovi late Residential Aspirancy Formation Program. through the Juniorate formation program or what we call today the Ob Oblates. the through poor went AOblates Filipino of percentage major Filipinos God’sto responded have who of the to News Good the bring invitation to generosity the to thanks included), not delegation (Thai As the aspirants return to the formation community after a month- a after community formation the to return aspirants the As Aspirants in their third and in their final year THE OBLATE CHARISM:ITSIMP ing scholastics in temporary vows in the Philippine Province, Philippine the in vows temporary in scholastics ing ago). includ today,years Oblates, of (75 109 As 1939 have we he first Oblates arrived in the Philippines from North America in OBLATE R s s o B.K ASPIRANTS n a n u p a , i m o ACT 1 A traditional portion of 2 ONFILIPI respectively are sent - - - -

Oblatio l 383 l Ross B. Kapunan Oblatio l 384 l Local Section – Manila simple and humble, (7) Oblates are dynamic and creative, (8) Oblates creative,(8) and aredynamic Oblates (7) humble, and simple are Oblates (6) people, the to close are Oblates (5) missionaries, ing tered, (3) Oblates are community oriented, (4) Oblates are zealous/dar eight: into survey. the of product the is lowing personally.them to relate characteristics Oblate these do how and doing) and (being life of way their in manifested strongly are that Oblates of characteristics common the are what experiences, own their young aspirantsseekingtofollowtheLordthough Oblates? sent? What elements of the Oblate charism have impressed and inspired charism deeply rooted in the context where the Oblate missionaries are Far East, remotely removed from its birth place? Can we see the Oblate How is the charism being lived out by the community of disciples in the Oblates? Filipino among today manifested charism Oblate the is How Mazenod. de Eugene founder,St. our to gifted has God charism the to lar way. experience of the aspirants, and how these influenced them in a particu the from seen as activities, missionary their of conduct the in Oblates of characteristics common identifying at aims survey The lives. their touched personally has charism this how and aspirants Oblate Filipino the among conducted was Triennium.Oblate Asurvey the for prepare we as formandi our of perspective the from identity Oblate our see us help to and reflection, our to data concrete bring to as so aspirants the significant theconcreteexperienceofOblatelifeandmission. of personal transformation or conversion experiences, they always find experiences from aside that, is sharing their from heard often is What formation. in while experiences significant their recount to asked are they program, formation aspirancy their finish aspirants Oblate as year participate intheimmersionprogram! can they soon how ask to begin year second and first their in still are experiences. same the who undertake Those to enthusiasm and gerness T In the survey questionnaire, the aspirants were asked, according to This charism survey will hopefully give us insights into our fidelity of experiences the gather to decided I that context this from is It every when, confirmed is This here. attractive something is There e h O 3 L B (1) Oblates are men for others, (2) Oblates are God-cen are Oblates (2) others, for men are Oblates (1) s e t a

m o r f

e h t E s e y

f o

e h t 5 I have categorized the responses the categorized have I F i l o n i p i O L B e t a A s t n a r i p s 4 fol The - - - - community atprayer, strongandinspiredfaith,religious) Mary,to devoted God, to closeness prayerful, God, in anchored tions: descrip (Related are. Oblates the perceive respondents the of 18) of Oblates are God-centered ed, genuineservice,thehearttosacrifice,goodpeople) service-orient charity,(service), of Christ-embodiment practice (self), generosity selfless, people, the on focus others, towards persons tions: by.come descrip (Relatedhave they Oblates the among characteristic Oblates are menforothers a fewdirectquotationscomingfromtheresponses. arecharism. and vows their to committed people. They preach simply but makes a mark in the hearts and minds of the values. good their seen have I them. with is God know they cause be problems and difficulties of weight the feel to seem not do They munity iswell-emphasized. Praying the breviary every morning. I noticed that the value of com personal prayer. Oblates express their faith with communal prayer while some prefer This characteristic comes in second with seventy eight percent (14 This isabigchallengeforusaspirants. self). before first (people mission the for everything offer Oblates do thesame. enthusiasm but God-centered service. If I become a priest I will also lacks never and bitterness of mixture no has give they service The of conflictinschedule. times in even people the of needs the to attend to effort give to ing Oblates give importance to the poor and marginalized. They are will this perceive respondents the of 18) of (18 percent hundred One For each category,each For cite will I ------

Oblatio l 385 l Ross B. Kapunan Oblatio l 386 l Local Section – Manila for mission or zealous towards the mission, engaged in the mission, daring, adventurousoradventurerandmakingmissionfun) the in engaged mission, the towards zealous or mission for possess a zealous and daring spirit. (Related descriptions: Oblates are zealous/daringmissionaries community centered,onewithcommunity) family, as community love, in united or united life, community nious have harmo descriptions: (Related life. to community of spirit Oblates the maintained the see aspirants surveyed the of 18) of (13 percent society,seventy-two the in individualism increasing the by challenged Oblates are communityoriented still managetosmileandlive happily. Oblates the difficulties, the Despite mission. the of challenges and struggles difficult of face the in even priest smiling a is Oblate An actually enjoyit. stories they seem to enjoy it. The riskier the mission is the more they their hear I when because adventure and danger between play like they seems It character. Oblate interesting most the of one is This is definitelydifficult. always on the go even though the journey from one chapel to another it and no rough roads that they could not walk on it because they are For the Oblates there is no mountain too big that they could not climb The same number of aspirants as above (72%) views the Oblates to ally engageinvariouscommunitylifestyles. I would observe that Oblates are closely intact and that they continu unwelcome inthefamily. something for us. is At that times, however, and aspirants are neglected brothers and feel like family, a as other each after look Oblates belongingness. and community of sense abandoned. a most have the They and poor the to Gospel the spreading of goal their in one are (Oblates) They The Oblates are known to have a strong community spirit. Though

zealous, zeal - - late mark.(Relateddescriptions:open-minded,liberal) Oblates are dynamic characteristic amongOblates. Oblates are simpleandhumble friendship, livingwiththepeople,heartforpeople) of charism people, the for love unconditional people, the to closeness serve. they people the to Oblates of closeness Oblates are closetothepeople the needsofcontemporary world. considering approaches mission their in changing ever are Oblates apostolate andtheirmission. their fulfilling and doing of way one as in are they people or munity com whatever in themselves adjust flexible, adaptive, are Oblates Twenty-twoOb an as this stated aspirants the of 18) of (4 percent almost allaspectsoflife. in humble and simple very are them experience I as Oblates Most rifying themselves. Oblates keep and strive to have their feet on the ground and not glo food they eat,theclotheswearandgadgetsown. the of terms in simplicity of call the emphasize Oblates The this mentioned aspirants the of 18) of (5 percent Twenty-eight to. The peoplelovetheOblates. Oblates are very close to the people in every place they are assigned lates. They areveryapproachableandkind. Ob the with living/working comfortable very feel parishioners The others. This hasinspiredmemost. to themselves offer indeed They stories. share and them to talk to They bring joy to the people. They bond with the people taking time Sixty-one percent (11 of 18) of the aspirants surveyed ( Related descriptions Related

perceive the - - - : -

Oblatio l 387 l Ross B. Kapunan Oblatio l 388 l Local Section – Manila tion alsomeanstotalgratuity. another, For selfless. be but offers Obla cannot who himself one deed, selfless.” become and others help to inspired am “I Oblation: this a reminder. of the Oblate identity, to which the cross that the Oblates bear is always part essential an truly is it time same the at But Oblates. the to ticular Oblation were explicitly stated. that charism the of elements specific the only utilize to best be more concrete picture of the charism and its impact on aspirants, it will a For presentation. this in included be not will responses the of many Therefore, way. general a in rather made were comments other ever, How aspirants. Oblate the among impressions strong made ticularly noticed thefidelityofOblatestotheirvowsandcharism. Oblates are committedtotheirvowsandthecharism T e h expecting areturn. without love with serve to is it of one Indeed, someday. Oblate an become to inspired me make that characteristics many so are There of element important an as selflessness sees aspirants the of One par call a not is God of kingdom the for totally oneself offerTo par have above mentioned charism Oblate the of elements Some community. the in individuals valuable as them making serving are they people the to and vision and mission their to attached always are Oblates lowing thevowstheyhaveprofessed. fol in dedicated are they and superior their to obedient are Oblates the GospeltopeopleofGod. preaching by Mazenod de Eugene St. of charism the show Oblates (17%) 18 of 3 aspirants, some that hear to comforting indeed is It E l s t n e m e

f o O L B e t a C A m s i r a h s t n a r i p s

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r i e h t I a p m c t

o t O L B e t a -

In

- - - - - “in themostdifficultpartofworld.” adventurous spirit. their for them admires aspirant particular Amissionaries. the of spirit Daring spirit others. ForanOblateaspirant,thisisthepathtowardstruehappiness. for others. even inthemostdifficultpart oftheworld” people the evangelizing and God of Word the preaching in nation determi great have who missionaries Oblate admire to come have I even evangelize, to determination their esteems aspirant Another what knowing not awaits yououtthereinthemission. adventure and excitement of feeling the like I mission. the for zeal the is Oblates the with relate really can I What daring the by inspired truly been have respondents the of Many and discovered.IwouldliketomakepeoplefeelwhatanOblateis. may not become a priest but I will share to others what I have learned want to be good and do good for the people with God’s inspiration. I I God. of people the for himself sacrifices priest Aother-centered. If I become a priest, I will offer myself to serve genuinely and being Finally, Oblation isexpressedthroughserviceandsacrifice. together withothers. lived have you how by but things material by measured not is ness happi that out found I Gospel. the of sake the for others to yourself open you how about but alone oneself about not is life that things many realize to came I values and characteristics Oblate such With with oneself of sharing a means also Oblation way, general a In help will that those inneed. programs implement to and apostolate the very to now close is heart my these, of Because poor. the of reality the to I have come to admire the value of helping and my eyes were opened something doing as Oblation sees aspirant an instance, another In - -

Oblatio l 389 l Ross B. Kapunan Oblatio l 390 l Local Section – Manila Simplicity andclosenesstothepeople community. their for thankful and blessed feels member each if is it good er.How cepted. ac and welcome is member each where home a as serves community The charity.”charity, charity, practice yourselves “among saying bed death his on this on insisted himself founder The life. community on Oblate Communityspirit ies totakeondifficultmissionarywork. cause for me this is what a priest should really be just how Jesus how just lived whilehewasstillwithus. be really should priest a what is this me for cause Oblate missionary is their simplicity and closeness to the people be an become to me inspired what characteristics Oblate the Among Oblate lifereflectsthatofJesushimself. blessed tobehere. and thankful know.very not am would I persons ordinary that great sent to these different mission areas. all The Oblate community is really It boring. is priest a of changed when I came life to the Aspirancy and especially the when we were that believe to used I Before, In the Oblate community, one experiences the joy of living togeth them. munity and with the people. com I feel very light and blessed when I join their within harmoniously live Oblates the how like really I emphasis the is Oblates of marks distinctive the of one Indeed, ciety. so of picky not are and down back never who “commandos” these of one be to like would too I which, to Oblates, the admire to come have I that characteristics these in is It considerations. of multitude a has simple—it missions.not difficult is in hand gaging at task The en of aspirations the me shown have Oblates the that believe do I A courageous aspirant is inspired by the burning zeal of missionar ------lates in the Philippines. During the 75th anniversary celebration of Oblates in the Phil the in Oblates of celebration anniversary 75th the During Philippines. the in lates (cf. GNOF-2013#90) studies.” pastoral and theological philosophical, graduate and university for necessary formation intellectual initial appropriate provide not do that contexts or candidates cultures from those for preparation academic necessary the provide also may (They) It aspirants. Oblate and Christians beings, human as grow to environment conducive and place appropriate an with students the(ir) provide “… to aims program aspirancy The gram which the congregation finds “… useful for awakening and nurturing vocations.” the OblatesinPhilippines. among today alive remains charism Oblate the that affirms somehow survey the of result The come. to generations the for alive kept be and generations younger the to on passed be to continue will Mazenod, de Eugene St. founder, the of spirit the that hope our is It aspirants. late Ob Filipino among inspiration brought that charism the of elements important been have humility and closeness of attitude the with people to ministering of way spirit Oblate the legacy,and his as founder thecommunity the by left mission, for God’s zeal and selflessness lates’ Ob The Oblates. the through Christ of way the in follow to aspirants Oblates havebeenplanted. charism is truly alive and has taken root in places and people where the Oblate the that means this me, Tonon-Oblates. from Oblate truly are ent. In other words, these people distinguish certain characteristics that differ truly were they as Oblates the for longing their expressed pants partici the of some that said He administered. formerly had Oblates the that Diocese a in ministers lay of group a to input gave he where 3 2 1 Consequently, the Oblate charism today continues to inspire young A young Oblate priest shared in one table talk, relating an occasion There have been very little documented study on the charism among the Ob the among charism the on study documented little very been have There The currentOblateresidentialaspirancy formationlastsfouryears. The Oblate Philippine Province maintains a residential aspirancy formation pro C n o L C n o i s u Cobatabo, Philippines [email protected] Ross B.Kapunan,

i m o ------

Oblatio l 391 l Ross B. Kapunan Oblatio l 392 l Local Section – Manila the manyaberrationsinourOblateidentityandmission. of aware truly are we since ground, the on realities Oblate other the of speak generally to pretend not does It well. as community Oblate “ideal” more a to sent were aspirants immersions foronemonthtodifferent Oblatecommunities.Seeannex1onsurvey. mission two experienced least at had surveyed were who Those co-aspirant. his from response his copied just aspirant the as invalidated was response one since survey this i m o ippines, an informal sharing among the participants was documented by Fr. Ed Santoyo, . 5 4 This survey, however, only took into account the more “ideal” Oblate life as the in included are 18 only However, 19. was surveyed aspirants of number The W in firstformation. ism, as a son of de Mazenod, in my very context as an Oblate scholastic char Oblate the on take personal my you with share to wish pericope I counter with the Risen, and his eventual going back to Rome. en From this his Peter, of flight the – direction for discernment our in us guide crucified upside-down. being by martyred be to returned and vocation his continue to courage the gained ultimately ashamed, perhaps Peter, again.” crucified be to Rome to going am “I is that crucifigi” iterum vado “Romam replied, risen Lord, Jesus Christ. Peter asked Jesus “Quo vadis?” to which Jesus the with roadside the along face-to-face comes suddenly he when self, eral persecution of Catholics in Rome and the likely crucifixion of him gen the from fleeing is he Peter, of apocryphal Acts the to According Peter. St. regarding tradition Christian a to refers phrase the of usage context, hereandnow, thatsameconfusionofPeter. our in resonating Lord, dear our to longing prayerful a as query such direct first, we, that propose to like would I but Congress, this of end we going? These are valid questions to ask now that we are nearing the today,asking Oblates? as now? heading Whatare we Where are where There are dynamic movements in the story of Peter which could which Peter of story the in movements dynamic are There modern The going?” you are where “Lord, vadis?” quo “Domine, congress on the Oblate charism, we find ourselves probably ourselves find we charism, Oblate the on congress first the since years forty and foundation, Congregation’s our ith R celebrations y e Domine, quo E e u n a m m o te 200 the for l M. A v n a m adis? th c er niesr o the of anniversary year o i , i m o - - - -

Oblatio l 393 l Rey Emmanuel M. Amancio Oblatio l 394 l Local Section – Manila believing and accepting Christ in his life upon the encounter of his un his of encounter the upon life his in Christ accepting and believing tic andcrediblewitnessing. with their “boots on” in the mission field. All that there is, is an authen Oblates encountering in so more Founder,and the about learning tion, forma first in when that to witness Oblates. give the to continue I And credible witnessing will it ever be redeemed. I have seen this and in some authentic of an through only that me, around happening is that ality re complex a of sight this is consciousness idle and young my Before ‘bakwits’, the are eyes my before Right uncertainty. and deaths families, lost of community ill-seated an of story the tells which spectacle greater far hope. is there hope. be can There myself: told I when moment that at was It can spring up out of a devastating reality such as the evacuation center. from Bapa Mike—a great consolation indeed for me, thinking that hope smile beaming this was experience that of memory my in lasted What old and rugged his face, but there was about something noticeable with his special smile. so nothing was There eyes. very my before flashed we were approaching them, when all of a sudden the face of Bapa Mike Bapa Mike, certain a with conversing then was bag, belt black a and sando shorts, in Maguindanao. municipality torn war a Pagalungan, to trip his in him join to me asked he summertime, one afternoon, particular such one until absurd, be to reaching out to displaced families. In my ignorance, I thought his work relentlessly goes, he another to camp evacuation one From 2001. in ao been too occupied in his movements at these times of strife in Mindan recount anexperience,onesummertimeinPagalungan,Cotabato. ultimate purpose of our faith: our «life in his name». Here, allow me to the recognize to call incessant the of emergence the is, that vocation, By authentic credibility, this demands of the person his totality in totality his person the of demands credibility,this authentic By to more was there Pagalungan In “porontong” his in Fr.Bert, me. to memory-vivid so is scene The My father was preparing for a trip then. As a social worker, he had my of evaluation of point primary a with begin to like would I the deadening sight of which cannot be clouded by a smile. a by clouded be cannot which of sight deadening the

a community leader of the area C e r d i b i l e W g n i s s e n t i Bapa Mike’sBapa . Fr. Bert’s back was to us as smile; there was a was there smile; - - - - - ize, but that which captures the mission of an apostle, that is the is that apostle, an of mission the captures which that but ize, the mission. be linked to his concept of service and of conversion of souls, hence of God andtheChurchisforeveryreasonourjoy. of glory the for unconditionally.is loves death who Such somebody of death the meant it because martyrdom of afraid not was Founder the towards this love bound for him is and of oblation him. his And of so we All can Oblate. proceed saying First that the Jesus, loved deeply has nor a simplistic hero to be lauded. A martyr, for him, was a person who fanatic, a not was martyr the him, For itself. in loved be to something not was death martyr, a for But unfavorable. be to it found he Instead But howwasitforEugene? the martyrs has also taken a great part in my budding missionary thrust. of blood the formation, first in formand a witnessing. As such of sions nessing totheGoodNews. to practicethembeforesettingoutteach.” pondered in our hearts the words which we proclaim, and that we began inthe have we but that manifest making say,by to Spirit,’is the that of showing ofspeech, loftiness in crucified…not him and Christ, sus difficult missions XI, Pius Pope the by title the given are Oblates the presence, this For addressed. is Savior Resurrected the Triumphof the its extremes—of all forms and manifestations to exist—to this direction in Poverty consciousness. the by passes merely Lord Crucified the of society,knowledge the liminal of the fringes even the where at present salvation. attain may one believing through that consideration humble a as rather but itself in end an as though taken be to not is This love. conditional It was not only a The idea of martyrdom that de Mazenod formulates can intimately For Eugene, death was not the sweetest thing to ever be considered. Now, let us take a look at martyrdom as one of the supreme expres This is oblation in context, in the quotidian sense of consistent wit Hence, the Apostle is affirmed in his exhortation: “…to preach ‘Je We,authentically be to is Oblate an mandateof the that infer then, . « martyrdom of faith M r y t r a d m o » that Eugene sought to real Specialists of the of Specialists « mar - - - - -

Oblatio l 395 l Rey Emmanuel M. Amancio Oblatio l 396 l Local Section – Manila Jesus. is who Oblate, first the of joy the hearts our in carrying oblations our embrace to ready be may we Peter like where Rome, to cross—back Oceania, inourOblateunits,communities. in our zeal to sear through the very contexts we have today here in Asia- Spirit, the is that Eugene, is that wind, Mistral cold that of rantings the to hearts our accord to trying Founder, the of charism the of demands the by challenged constantly today, here gathered you, in martyrdom daily this see I illnesses. their of Ob pangs the old over battling brothers, our late in martyrdom this see I Oblates. also are they reality in when mission Oblate the of part made be may they that clamor their youth—in the in martyrdom daily this see I decisions. important make to have they whenever leaders, our among happening actually tyrdom mar daily this see I corrections. fraternal charitable yet unbarred our together,in live to trying in struggles our formation—in of houses our life ofanOblate,intoadailymartyrdom. daily the in intertwined deeply be to come martyrdom and mission the Therefore, life. his of all give to ready was he cause such For souls. of salvation the for zeal with proceeded he that important fundamentally this tohavegraduallycomeoutofaverymaturespiritualgrowth. know that it was not only a fervent desire of a new priest. We can notice poor.the we of And poorest the serving apostates, the among ministry charity.of tyrdom As Oblates, the direction we are heading to, then, is towards the towards is then, to, heading are we direction the Oblates, As in encounters quotidian the in martyrdom daily of kind this saw I was it mission, the of idea Eugene’s of crescendo eventual the In » Eugene says that he wanted to die exercising his exercising die to wanted he that says Eugene Rey Emmanuel Amancio, [email protected] Coabato, Philippines i m o - - G been experienced,suchas: has charism a such how on account an recall to is instinct immediate in the way of a story or a narrative of an experience of the charism. Our be would it Rather, definition. a of way by straightaway be not would response our likely, most - charism? Oblate the is what - asked when experiential rather than what is academic and/or doctrinal. For example, is what towards heavily-tilted is charism the of understanding our that Experiential gift giventousbytheSpirit. the into insight better and of understanding fuller much a to contribute can perspective each believe I points. vantage and angles various from viewed be can that beauty a has charism Our venues. and forums other in charism Oblate the on discussions further to enlightenment greater provide might Congress our in exchanges the of appropriation apprecia and tion whole your here, presented be not may it While synthesis. lated orevenperhapschanged. reformu clarified, enriched, expanded, be still can which framework a in elements various together bringing at attempt humble a just is Mine ism as experienced in diverse contexts here in our part of Asia-Oceania. char our grandeur,of the richness depth, the the synthesis a in capture From my own viewpoint, it is my impression here in the Congress the in here impression my is it viewpoint, own my From Having said that, may I also invite you to make your own personal would not make any pretension that I would be able to fully to able be would I that pretension any make not would I Congress, this in proceedings whole the on reflect and plate contem listen, read, to me to accorded time limited the iven AN F s i c n a r ATTEMPT E n e r f

C.Z AT SYNTHESIS a b a l a , i m o - - - -

Oblatio l 397 l Francis Efren C. Zabala Oblatio l 398 l Local Section – Manila of thecharism. pens. Encounter and dialogue call forth been sharedinthisCongressaroundthesethemes: Themes the elementsconnectedwithlivedexperience). depth more in understand Congress—to this rationale doing are we the why behind is believe I that (and experience” lived with connected is no denying the necessity of understanding in more depth the elements tions andRules.” Constitu the in clarity sufficient with spirit his on passed having of is about formulating his own thought in a systematic way, convinced as he with theOblatespiritthantoknowitsdefinition.” imbued be to better is ‘it words, other In life.” own their about alizing “more concerned are with promoting life around them than with intellectu Oblates reflection.” before comes always which life is it Oblates In thispartof Asia-Oceania: Charism - - - has what categorize I may synthesis, a having of purpose the For Having said that, however, Padre Fabio would also say: “But there Padre Fabio would also add: “the Founder (himself) does not worry the “(f)or Ciardi, Fabio to according so—because, rightfully And - - - - Witness Dialogue Encounter and so on (we just have to go back to all the papers and presen to home and land own their of familiarity the left who those or or “the finest hour” of those missionaries who opted to stay with or Roda, Rey or Rodrigo, Michael Fr. of witness heroic the tations inthisCongress)... call ofthemission, the to respond to insecure and unfamiliar is what into venture normal tendency istorunforone’s lifeandsafety; the when and difficult most was it when people their people; their for oblation in lives their offer to sacrifice—i.e., supreme a made have who Laos, of Martyrs the or Jesus, de Ben Bishop encounters context. In such an encounter, an such In context. witness on the part of the bearer dialogue hap - - - - we justlimitcharismtoourknownboundaries? only amongus,butalsothepeopleandplacesweserve? not discernible/alive/recognizable/present, is charism Oblate the that face-to-face encounterwiththefollowing: Encounter The wind blows wherever it pleases, and so does the Spirit. Shall Spirit. the does so and pleases, it wherever blows wind The - - - In the encounter, one question that can be asked is: can we also say ------a to come have we charism, Oblate our by impelled and Imbued - - - and more... collabo only not did who faiths other of people the with or faith their in persevered who Laos in Christians the among e.g. And more(asourcontexts becomemoreandcomplex)... Wanton environmental degradation Conflict, Violence and“Unpeace”, of collapse seeming the (and Secularization and Globalization Massive poverty Other Faiths and Religions (Buddhism, Islam, Indigenous Reli Cultures margin (the abandoned most and poor the particularly People, Charism calls forthwitness. Charism facilitates dialogue; Charism ushersencounter; mony) Layson’sFr.testi Roberto (cf. sanctuaries? own our in prayed even who but concerns, and works pastoral our in us with rate Fr. ClaudioBertuccio’s paper) (cf. years? long thirty for priests and missionaries of presence the without even suffering severe and persecution of spite in traditional values) gions, andsoon) es) alized, the oppressed, the dehumanized by various circumstanc - - - - -

Oblatio l 399 l Francis Efren C. Zabala Oblatio l 400 l Local Section – Manila swer iswitness. Witness byrespondingtothefollowingthemes: Witness Evangelization. part of the universe, would necessarily involve: Dialogue—Dialogue in this in then, charism the Contextualizing Church.” the of mission ing evangeliz the of part integral an is “dialogue that reminded be to have we context, own our in But paper). Szewc’s Daniel Fr. (cf. gelization Church’sthe by impetus and support Evan more New given for is call evangelizantur. paper) his to preamble Rozario’s Bradley (Fr. evangelized.” been have poor the poor; the to news good the preach to me sent has “He true: rings still motto Oblate Dialogue - - an The dialogue? and encounter after forth called being is What ------Evangelization is still of primary value to Oblates. Here and now, it the missionary, OMI the For happens. dialogue encounter, the In Conversion (cf.Fr. RossKapunan’s report) Interna the at presented (Fr.Eduardo’spaper Holiness to Call bad the denouncing News; Good the (announcing Prophecy Solidarity (Fr. Rafael Tianero’s presentation) Jayawardena’s(Fr.tes Hiran Riches Own our of Appreciation marginals—Fr. and subaltern the (from Others from Learning Fr.enterprise—cf. missionary the of part as (e.g., Failure Clau Silence (cf. Fr. HiranJayawardena’s presentation) Dialogue tional session) news—Zone Narito’s testimony) timony; Fr. Mai Van Thao’s presentation) Jayawardena’s paper) Hiran cultures—Fr. other from presentation; Tianero’s Rafael dio Bertuccio’s testimonyonthemissioninLaos) - - e.g., withotherreligions:of life,action,words,faith Encoun the in out (pointed elements above the of all With ter) vneiae aprbs ii m; pauperes me; misit pauperibus Evangelizare ------in attending to the realities of our contexts. Then, having encountered having Then, contexts. our of realities the to attending in with him not only in prayer and thru the resources of our faith, but also dialogued WeJesus. with dialogued we encounter, that In on. so and degeneration, environmental secularization, globalization, amid cul tures, and religions different of peoples peoples, indigenous the poor, the without—among also structures—but and communities Oblate our us tobewitnessesofhim—whoisourLordandSavior. challenges and us calls also charism same that and him, with versation contexts, our Oblate charism helps us to encounter Jesus, to have a con that again once affirm must we Oblates, charism—as the behind reason tal which we should not forget because I believe this is the most fundamen manded bythatencounteranddialogue. de being is what to witness to called is one because same, one the ever is no dialogue, and encounter an such after and happens; dialogue encounter, an such in encounter; an have you metaphor: this of think Conclusion Jesus indeed is the center of our life and mission and life our of center the is indeed Jesus nAi-cai w ecutrd eu nt ny within—within only not Jesus encountered we Asia-Oceania In way,importance, basic utmost most the the of in Congress, this In By way of conclusion: when we talk about Oblate charism, we can - - - - - Mission On totheperipheries... FromtheMargins Oblation Martyrdom (Fr.Fidelity Basics/Creative the to Sources/Back the to Return ------Noel Garcia/Sc.ReyEmanuel Amancio) Sussanto/Bro. Antonius Orola/Fr. Rizalde Kapunan/Fr. Ross Evangelizing Community (New Evangelization) Missionary Discipleship(NewEvangelization) Internationality andCrossingBorders and soon... Initial andongoing formation Oblatology Community Life Vows Prayer -l’oraison . In our different our In . - - - -

Oblatio l 401 l Francis Efren C. Zabala Oblatio l 402 l Local Section – Manila beyond 200yearswithgratitude,passionandhope. Christians weredeprivedofthesacramentsandordainedministers). which in years long those in Mary to devotion and rosary the by tained intercessions (Fr. Claudio Bertuccio shared that, in Laos, faith was sus loving and care maternal her us—with with be always she May tecost. the GoodNewsofJesus. proclaiming in emboldened become to disciples early the of hearts the touched has he as just hearts faltering fragile, our touch Spirit the May the world. as big as became it so heart his expanded Jesus with conversations and ers whom he invited to join him) to the ends of the world. His encounter eventually brought him to become a witness to Jesus (together with oth the Church brutally ravaged at that time. Such encounter and dialogues quently led him to dialogue with the poor subse and the most Lord abandoned, with the with conversations and encounter His there. stop not ends oftheearth. the to witnesses his be to called are we Lord, the with conversed and With the charism of Eugene—a gift from the Spirit—may we move Pen during disciples the with was Mother our Immaculate, Mary us. of all for experience Pentecost a be then Congress this May Would thisalsobethedynamicofourstoryafterCongress? did It Jesus. with encounter privileged know,a we had As Eugene Was thisnotalsothedynamicinEugene’s story? Francis Efren C.Zabala,omi [email protected] Manila, Philippines - - - - T bridging thedifferences. metanoia universalism of Jesus’ mission in the phase of conversion, and proposes and inclusivity the of foundations theological and biblical the searches Christian faith. While of clarifying the notion practice of conversion, the their article re and conversion of account on India in Christians on the presents article ministries. This for opportunities into creation of plurality the transformed He ences. differ religious and economic political, social, cultural, encountered earth on life of pilgrimage his in excellence, par missionary the Jesus, ‘ message the communicate to mission a on one sends and tian proclaim the year of the Lord’s favor,” (Lk 4: 18-19) illumines a Chris recovery of sight to the blind, to let the oppressed go free, to free, go oppressed the let to blind, the to sight and of captives recovery the to release proclaim to me sent has He me… he MISSION as the as Colombo, SriLanka mission manifesto mission modus vivendi, modus June 30–July3,2015 Local Section WITHOUT P AN OBLATE RESPONSE r e t e R a of Jesus, “the Spirit of the Lord is upon is Lord the of Spirit “the Jesus, of j n a CONVERSIOINDA: communicating love and peace while peace and love communicating A stasis questions stasis l e s n o h p , i m o - the recent attacks recent the - Oblatio

Jesus’.

- - - Oblati

Oblatio l 403 l Peter Rajan Alphonse Oblatio l 404 l Local Section – Colombo adequately explained by and Bhratiya Janwadi aptly Aghadi in his been article “India’s has This nationalism. cultural and nationalism of Hindu proponents strong are Shourie, Arun and RSS, of leaders modern India arenolongerIndiancitizensbutforeigners. home), return to the Hindu or Hindu Family”, “Hindu the of part is he unless and until nationalist true a be cannot one words, other In land. fatherland-cum-holy his as Hindustan or Christianity) is welcome back to the Hindu fold, provided he accepts Islam to converted but Hindu, a was who someone (including Hindu, ( land holy his who acknowledges Hindustan as his Fatherland ( one is Hindu “a 1923. him, in to Nationalism According Hindu of idea clarify thesignsoftimes. will concepts fundamental Government. BJPAfew present the by ists fundamental Hindu the to rendered support unofficial the to year,due Anti-Christian Movement: A SignoftheTimes spectives ofmission. examining the present missionary models and the forecasted future per the examine to one enkindle India in Christians on attacks The RSS. of wing political the as serves BJP sevak Sangh mater Bharatiya Janata Party history. Unlike the previous Congress coalition government, the present Catholic Indian of part are faith Christian a of account on martyrdom and Persecution religions. and languages cultures, new encountering while gospel the preached missionaries foreign Numerous India. ern south of Coast Malabar the to Apostle the Thomas St. of journey ary The modern successors of Vir Sarvakar, Mr. Sudarson, one of the of one VirMr.Sarvakar,Sudarson, of successors modern The an Indian of Definition past the for rise the on much very been has intolerance Religious The Indian church is as old as the Catholic Church with the mission - Hindu Fundamental Organizations such as Organizationssuch Fundamental Hindu - through reconversion. through Parivar , 2 (RSS), Punya bhumi Punya . Therefore, in order to be a true Nationalist, one must Parivar Vishva Hindu Parishad 1 T (BJP) has given asylum to its source and e h , popularly called “ ).” S : 5 s i s a t t a Vr avkr h peetd the presented who Sarvakar Vir was It From these fundamentals, Christians in Christians fundamentals, these From 4 Anyone who is or whose ancestor was ancestor whose or is who Anyone Q modus operandi modus s n o i t s e u 3 (VHP) and Hindu Fronts. Ghar Wapsi” (Returning Pitri bhumi Rashtriya Swayam Rashtriya of Mission while Mission of ) as well as alma - - - - - tarian servicewithouttheulterioraimofconversion.” humani rendered missionaries the if be would it nice very How ity… the end of it they expect conversion of these simple at people to because Christian suffers work their opinion, humble my in but generations, for service valuable doing been have missionaries “Christian that: cate indi conversion on (8-10-1925) notes Bihar the from views Gandhi’s Christianity.to conversion of means the of one also was Inculturation missionaries, besides the heart’sfrom conversion to profess Jesus materials as their Lord and Savior.food receiving on people the of joy the the natives, out of the fear of serrated swords by Christian invaders and Conversion asUnderstood governmental concernsandundertakings. and economic political, educational, social, Indian in root deep take to tion and government policies founded on Hindu fundamentalism began o hitaiy” lee Bawt adesn a oe’ empower western BJP-governed the in Bharatpur near village a in program ment women’s a addressing Bhagwat, alleged Christianity,” to ulterior motive, which was to convert the person who was being served an had work ’s But intentions. selfless with cause a for 23 the VolunteersNational on or Force), Sangh Swayamsevak (Rashtriya to non-organic cultivation, organism from contamination, its to culture sacred a from vegetarians, version; converting the people from sacred vegetarians to profane non- con religious of Christianity accuse organizations nationalist cultural truth.” of fountain the sapped ever that poison only true religion: “The idea of conversion, I assure you, is the deadliest of Philosophy from Poland, who had told him that Catholicism was the with an Indian brand of Fascism or Nazism. up end finally may nationalism cultural This future.” the for omen an tionalism. It appears to be connected with India’s past, but it is actually spirituality, but everything to do with an aggressive form of cultural na today,India for agenda is it Saffron Surge.” He says, “If there is one explosive idea that is setting the rd of February, 2015, espouses Hindu nationalism. “It’s good to work The controversial statement of Mohan Bhagwat, chief of the RSS the of chief Bhagwat, Mohan of statement controversial The Mahatma Gandhi’s response Indian history has it that Conversion to Christianity came to be, for et cetera Hindutva to Mr. Krezenski, a visiting professor . . Hindutva 6 Safronization, sanscritiza 8 Hindu Nationalist and Nationalist Hindu has nothing to do with do to nothing has 7 ------

Oblatio l 405 l Peter Rajan Alphonse Oblatio l 406 l Local Section – Colombo Hisar in Haryana, sexual assault of 71 year old nun in West Bengal, Westaccusations of Christians converting Hindus in Alirajpur and the in attack nun old year 71 of assault sexual Haryana, Bhopal, in in Hisar Jabalpur in Churches the on attacks assaults; and attacks to wish I quote a few major cemeteries. attacks in the past one year devoid of and previous major colleges schools, Christian of destruction nuns, and priests Catholic of murder nuns, of raping Bibles, of burning literature, threatening of distribution violence, physical of threats and force by Hinduism to Christians of reconversion churches, of burning ally perpetrated by the Hindu Nationalists. The acts of violence include refers to religiously-motivated violence against Christians in India, usu Their power. to BJP’scoming after rise steady a on is persecution governments, gress con previous under Unlike Christians. of persecution the assured has election, parliamentary the in victory massive its after BJP, India. in Attacks and Assaults mon toHindunationaliststoo. com is violence Anti-Christian services. and gifts cash, awarded are re-converts new The converted. they before healthcare, and education Scheduled Caste Manjhi families demanded better facilities, along with event organized by VHP in Telengana. The India. About 1,200 people were converted to Hinduism in a organized several country. The claimed that this is a means to have conversions banned altogether in The the Hinduism. to non-Hindus convert to ganizations or Hindu Indian the by organized ceremonially activities, conversion writer. Hencere-conversionbegins. of this can be said of Mother Teresa, philosopher, teacher, intellect, and above all a great world leader. None motive. selfish any without diseased the and poor the for converting India into a “Hindu repeatedly called has months recent in who Bhagwat, claimed made,” were conversions religious service, of name the “In Rajasthan. of state Christian persecution is part of Indian church history since its birth WapsiCeremonyGhar Vishva Hindu Parishad Rashtriya Swayamsevak Sangh alma mater alma Ghar Wapsi : (“Home Coming”) is a series of religious of series a is Coming”) (“Home : is RSS. Anti-Christian violence in India in violence Anti-Christian RSS. is events in Kerala, Goa and many parts of

rashtra” (nation). Gandhi worked for and 9 says Dhiru Shah an Atlanta-based Rashtriya Swayamsevak Sangh Bharatiya Janata Party Janata Bharatiya Indian Express and Vishva Hindu Parishad He was a great a was He reported that Ghar Wapsi has - - - - ,

Hindu nationals. It is appropriate to discuss Jesus’ meaning of conver Jesus’of discuss meaning to appropriate is It nationals. Hindu by terrorism as considered is affiliation, religious in shift a as baptism only through outsiders. the reign of God, but God calls within particular social contexts, and not is God’s invitation to a radical and explicit commitment to the values of roots; and the fruit depends on the roots’ vitality. The very call to conversion life’s touching affair, radical a is conversion True fructification. but often by a gradual blossoming and ripening rather than spontaneous an oxymoron. Conversion’s fruit is the transformation of a life by grace, as Baptism of is conversion response--forced human free a requires Conversion well. rite actual the denotes conversion religious living, of joy organic the to depression and stress inorganic from one, pro-active healthy a to status unhealthy an from change attitudinal an and mind direction). and mind of change sion todevelopthethemefurther. Shup Hebrew the with sociated The NotionofConversion to thisshallbefoundedontheScripture. gious conversion is the challenge that the Christians face. The response notion of conversion and Jesus’ inclusivism and universalism. This reli the researches which foundations, theological and biblical their on es of conversion in the ambience of Mission. Let us formulate the premis BJP.nationalist Hindu problem the a present questions stasis the Thus, attacks have been registered on 600 minorities since the landslide than victory of More rise. the on is Christians and Muslims against speech hate of crescendo the of pitch villages. Withrising BJPthe the regime, village councils denying entry to Christian priests and Christians in the in resolution a passed have India Northern in villages 100 than More Pradesh, Madhya in groups Hindutva by stormed meeting on their properties by The understanding of Christian conversion derives from ideas as ideas from derives conversion Christian of understanding The , “to return home”) and the Greek the and home”) return “to , Hindu Jagaran Manch 12 B Conversion, traditionally marked by the rite of i L B teshuvah i c a l 11 F As it means the change of heart, of heart, of change the means it As n u o (implying “turning” and rooted in rooted and “turning” (implying d metanoia s n o i t a 10 (HJM), Christian prayer

(involving a marked a (involving t cetera et - - - - .

Oblatio l 407 l Peter Rajan Alphonse Oblatio l 408 l Local Section – Colombo Judgement (Mt 25:31-46). Johannine tradition speaks of a cosmic level last the at “sheep” the and woman, Canaanite the or Centurion the as such gentiles 2:1-12), (Mt Magi the as such outsiders, responsive the Jesus’ministry.boundary-breaking own of theme the stresses Matthew to it relates directly and “impartiality”, God’sbenevolent of theme the highlights also Luke-Acts Gentile. and Jew to offeringsalvation freely istry. Paul proclaims God as “rescuer of the ungodly,” as “impartial,” as leads to a provocative, boundary-breaking tendency in Jesus’ own min mission. his in rybody eve included Jesus that fact the supports apostles the to summons ary mission universal the and Gentiles, toward attitude open territory,his Gentile through movement his of reports The Gentiles. the to sionary (Lk 17:11-19). F. Hahn states that Jesus was, in fact, a full-fledged mis Samaritan the is him thank to back comes who one the lepers, ten the heals Jesus when and, exalts, Jesus the faith whose 8:5-13) (Mt Centurion appreciates, Jesus faith whose 7:24-30) (Mk women Phoenician Mission: Jesus’ callforUniversalismandInclusivism der tounderstandJesusaboutproselytism. or in inclusivism Jesus’and on universalism dwell to worthwhile is it be the content of the mission of the Twelve (Mk 6:12). At this juncture, also would and 1:4), (Mk Baptist the of message the was already Such from sickness to health, and a change from the periphery to the nucleus. shift a attitudes, non-judgmental to judgment from tranquility,change change from law to love, change from sorrow and anxiety to peace and attitudes, healthy to unhealthy from change cognition, of change heart, of change meant conversion of proclamation Jesus’ news.” good the in believe and repent, near; come has God of kingdom the and filled, ful is time “the Jews: the co-religionists, own Jesus’ to addressed is 1:14-15, Mark in Jesus, of ministry entire the of capstone the stitutes con which conversion to call basic flesh.” The of heart a stone you give and of heart the body your from remove will I and will you; I within spirit put new a and you, give will I heart new “A 26, 36: Jesus’ UnderstandingofConversion n h Gses Jss nones h gnie, uh s h Syro- the as such gentiles, the encounters Jesus Gospels, the In in up summed be can conversion of notion Testament Old The 13 Jesus’ dominant note of love and compassion and love of note Jesus’dominant ------love of love (Jn 13:34-35). the Conversion is to a law prophetic pilgrimage of within, law the from shift a as conversion advocates he Rather, rite. religious symbolic any as or circumcision as conversion moting and permanent and not temporary. Jesus does not orient himself in pro change ofheartratherthanareligion. a and mind of change a proclaimed Jesus that substantiate gospels the from episodes Numerous centre. the to periphery the from transcend to people the challenged He living. meaningful of art the towards look out broader a presenting life, of nucleus the to people take to was sion Pharisees. the of activity proselytizing the of critical highly is Jesus that proving ment as much a child of hell as yourselves” (Mt 23:15). This is a strong state and land to make a single convert, and you make the new convert twice Jesus andProselytism wards Proselytism. to attitude his contemplate on to us calls inclusivism and universalism Sodom. of badlands perennial the even Tyreof and Sidon, and regions Gentile the in acceptance with contrasted is cities Galilean the from 11:20-24) (Mt experiences Jesus rejection The texts. Gospel of number a in echoed are Gentiles of reaction favorable the and theme on an equal footing with the Israelites in the messianic age. The banquet Gentiles the places saying, authentic an be to appears which statement, This teeth.” their gnash and weep will men there darkness; outer the the in Kingdom of heaven, while the sons of the kingdom will be thrown into and , Abraham, with table at sit and west and east from come will many you, tell “I words: Jesus’ with faith marvelous Centurion’sthe of incident of the concludes 8:11 Mt pilgrimage Zion. to nations the eschatological the of motif the to corrective as theme sive symbolism is Jesus’ apparent preference for the messianic banquet inclu more Another people. God’s of restoration the toward working as mission own his interpreted Jesus that indicates and Israel of tribes (Jn 3:16-17). love inclusive that of revealer as Jesus and God’sworld of the for love aia Cneso: aia cneso fr eu i continuous is Jesus for conversion Radical Conversion: Radical sea cross you For hypocrites! Pharisees, and scribes “Woeyou, to twelve the to refers obviously “twelve” title the of choice The 14 16 Nor did he advocate a change of religion. His mis His religion. of change a advocate he did Nor 15 Jesus’ ------

Oblatio l 409 l Peter Rajan Alphonse Oblatio l 410 l Local Section – Colombo Karrer, Ohm and Rahner seriously reflected, even before the Second the before even reflected, seriously Rahner and Ohm Karrer, as mission“ today of church the of mission the of talk rather would others and fred In fact, many Asian theologians such as Michael Amaladoss, Felix Wil the motto: formulated world, the to commitment unconditional an demanded He meaning and necessity of mission from biblical and dogmatic sources”. Ludwig Rutti who deliberately distanced himself from developing “the “evangelization” and “re-evangelization.” In the Catholic sphere it was Nuntiandi Christ” of kingdom the of “expansion church,” the of “planting Gospel,” the of “proclamation proclamation,” “apostolic ignorant,” the of instruction “religious heathen,” the of “conversion faith,” the of “propagation as ple. ture, has the obligation to proclaim the message of salvation to all peo nations is the “universal sacrament of salvation” and so, by its very na Spirit. Holy the and Son the of mission the in origin its has it Father, the of plan the to cording logical positions. church’stheo the by it strengthen to us invites Bible the on ourselves Founding transformation. attitudinal and formation character healthy internal an but rubrics, or rite external an not is conversion prophetic of nucleus The personified. love as himself manifested and Judaism of (Mt 6:1-18), fasting and prayer almsgiving, in Humility to Hypocrisy from 43-44), 5: (Mt you” persecute who those for pray and enemies your “Love to enemy” your hate and neighbor your love shall “You from 5:27-28), act- the from (shift adultery” commit not shall “you from 5:21-22), li (Mt judgment” to able be will you sister, or brother a with angry are you “if to murder,” not shall “you From interior: the to conversion radical Aexternal symbolism. an than rather reality, of depth the into deep transcends and 18 eue telgas uh s en ailu D Lbc Congar, Lubac, De Danielou, Jean as such theologians Reputed ac since, missionary, nature, very its by is, earth on church The Previously, the concept of mission was rendered by such phrases such by rendered was mission Previously,of concept the and 19 Shalom t cetera. et inter-gentes et cetra Ad Gentes, Ad instead of mission, a radical exodus into the world. . Jesus broke the boundaries of the rites and borders culmen T eepoi Missio, Redemptoris o e h ” thanmission“ 17

describes mission as “mission as mission describes l Ad Gentes Ad ) to “lust”(the source of the act- the of source “lust”(the to ) i g o c a l F n u o says that the Church sent to the to sent Church the that says ad gentes d s n o i t a n h sii of spirit the in

”. ad gentes ad fons Evangelii ) (Mt ) ,” 20 ------for their followers until such time as the Gospel would be existentially be would Gospel the as time such until followers their for value their retain religions other The alone. Christ with but salvation, their in role a play does practice sincere and allegiance religious their practice. and allegiance that through but tradition, their of practice sincere and allegiance their of spite in not Christ, by These views seem to say that the members of other traditions are saved Savior. universal a as Christ, Jesus of mystery the of presence erative op the to regard with openness greater a traditions religious to other the present to seem traditions religious other in Christ of mystery the Christ of tery the of presence the to move we nature, by divine the for aspires salvation.” through the dictates of their conscience - these too may achieve eternal it know they as will heart, his do to actions their in sincere try grace, by moved and, a with God seek nevertheless who but Church, His or Christ of Gospel the know not do own, their of fault no through who, ity Christian Cosmic manifest, and latent Christians, gested: Anonymous 3 2 the in of Antioch (Ignatius of interpretation strict a to hold to wanted in only found Christianity. be can experience and knowledge that of fullness the that holds but religions, other in found be may God of experience and life.” gious reli their of fullness the find men himself, to things all reconciled God whom in him, In life. the way,and the truth is the who Christ, fail, out lightens all men. Yet she proclaims and is duty bound to proclaim with en which truth that of ray a reflect often nevertheless, teaching, own precepts and doctrine which, although differing in many ways from her the conduct, and life of manner the for regard high a has She re ligions. these in holy and true is what of nothing rejects Church Catholic “The Religions; Non-Christian to relation its on position enlightened VaticanChurch. the belong to in ing II, not those of salvation of possibility the on Council, Vatican rd century) et cetra et rm the From one No began. discussion theological fresh a council, the After 24 21 . . 23 22 ouin cpue b te olwn prss ee sug were phrases following the by captured Solutions This inclusivism approach grants that genuine knowledge genuine that grants approach inclusivism This The Fulfilment Theory, Fulfilment n te rlgos rdtos h telgcl iw on views theological The traditions. religious other in Catechism of the Catholic Church Catholic the of Catechism nd Century and of Carthage in the in Carthage of Cyprian and Century Nostra Aetate, Nostra hc sae ta te non-Christian the that states which Extra Ecclesiam nulla salus nulla Ecclesiam Extra expresses the Church’sthe expresses 25 Ta mas that means That

teaches, “Those teaches, Mys ------

Oblatio l 411 l Peter Rajan Alphonse Oblatio l 412 l Local Section – Colombo there remains in my opinion nothing else but to take up this postulate this up take to but else nothing opinion my in remains there then Christ, Jesus recognized expressly not have who world the in live upon depends Jesus Christ for everyone salvation, and if that at the same hold time I hold that I many if so, And that. do cannot I But Christ. that really attains that goal, but that simply has nothing to do with Jesus not, I would have to presuppose that there is a genuine path to salvation if Christian; anonymous an is he that say must I the him of God; in of grace lives and salvation attains conscience, his follows he because who, - monk Buddhist a say, us Let - ex Christianity of constituted plicitly outside salvation attains and God of grace the in lives person Christianity’ ofKarlRahner. ‘anonymous of concept the for way the paves Christ’ ‘Cosmic the of Love. of God the to self-surrender total his of virtue by “pan-cosmic” becomes person the Rahner, for death, through and In the cosmos by being supremely detached from self and attached to God. mystical act of communion by which a person finally belongs totally to a profoundly is dying of act the both, For resurrection. and incarnation, death life, his of reason by universe the of reality innermost the to belongs Christ that TeihardBoth maintain creation.” Rahner of and tre always been by his dignity, the heart of the universe, the innermost cen had he humanity,what very his actually,in became he cosmos; the all over out poured was “Christ writes, Rahner nature. universal his veals re excellence par universalism and inclusivism His boundaries. yond ism oftheChristianreality.” symbol “the contains already it potency”; in “Christianity is it anity”; Christi in culminates that religion a of starting-point the is “Hinduism “There is a living presence of Christ in Hinduism.” wrote: Panikkar Hinduism, of specifically Speaking name. its derives traditions, religious other in Christ” of “presence the of theory the that Thils on“MediationsofSalvation.” Gustave and Salvation,” “Waysof on Küng Hans Christ,” “Unknown on Panikkar Raimon Christianity,” “Anonymous on Rahner Karl are: “promulgated” to each individual person. The theologians in this regard Anonymous Christianity Anonymous Christ: Cosmic Hinduism” of Christ Unknown “The book Panikkar’s from is It Christ is universal, for he transcended himself be himself transcended he for universal, is Christ 28 :

K Rahner states that “It means that a that means “It that states Rahner K 26 According to him, 27 This concept This ------baptism did not follow the conversion of heart, is this conversion of conversion this is heart, of conversion the follow not did baptism the If Baptism. the repentance, of sign the then and first comes reality “repent, and be baptized…” here, the conversion of heart as efficacious to the other apostles, “brothers, what should we do?” Peter said to them, Peter in Acts 2:37-38, the people “cut to of their heart”… said preaching to Peter the and heard they as soon As sign. the then and first comes them itstillremainsaninvisiblesign)ofone’s innertransformation. for sign, visible this recognize not do values Kingdom’s the realized not have who (those sign visible the be will one regard, this In well. as is internal present, it the is meaningful. On the and other hand, we absent are called to be is the sign external the if But fruitful. not but valid is external the absent, internal the and present is external the If titude. efficacious. is itself conversion inner radical when present mystically is rite of act both considered be could sign ternal sign. Radical efficacious conversion without the external material ex the having without itself, reality efficacious is radical and interior is also the internal and mystical, but a reality in the sense of efficacious. is which outward, is unity among all peoples.” and God with “communion of Sacrament the as Church the of speak also would one and 1963), (Schillebeeckx, God with encounter the of her ignoranceofChrist. his/ of irrespective God, of Kingdom the of values the values, gospel the and truth the seek who those all for possible is desire of Baptism values could be added to the list of anonymous catechumens, by which the sacrament. through receive to able not were they that salvation the them assures charity, and sins, their for repentance with together it, receive to sire de explicit their Baptism, their before die who catechumens “for that, anonymous catechumensdesiringbaptism. Christianity anonymous an of What comes first… the at inward the and sign external the between tension true a see I of Theology Sacramental Baptism of Desire: signum 30 Anyone who desires to join the fold of truth and gospel external in the sense of rite and ritual. Conversion as The Catechism of the Catholic Church observes 31 Sacrament is at once signum .” signum signum 29

Res Anonymous Christians can also be also can Christians Anonymous or the is mystical. Conversion is both is Conversion mystical. is and et res res res . The external sign or the or sign external The . ? The conversion of heart : Jesus is the sacrament the is Jesus : signum metanoia et . Conversion res . The sign - - -

Oblatio l 413 l Peter Rajan Alphonse Oblatio l 414 l Local Section – Colombo te, itn o ah te ad mrv or nweg o te world the of around us.” knowledge our improve and other each to listen other, each know to get to Weneed sense. no makes it non-sense, solemn is with the title Republica, La newspaper, Italian an in published Scalfari Eugenio ist athe with interview an in Francis, Pope such. by measured is success and means, any by convert who people of number the with concerned is Proselytizing Islam. of version their to convert people make to taxes to establish a caliphate and is using force through the threat of death or trying is ISIS example, dignity.For human or freedom religious spect re not bribery.does or It threat, deception, manipulation, fear,malice, which canneverbecompelled. relative, and personal is it Hence experience. relishing a such have to others urges that proclamation missionary the of element constitutive a is Experience Christ The 4:20). (Acts heard” and seen have we what about speaking from keep cannot we “For 3:14)). (Mk out sent be (to be with him) naturally urges one to proclaim one’s relishing experience (to Christ with experience profound a Hence, KFC. advertise sonally per to me stimulates chicken KFC eating of experience the relishing My crucified. him and Jesus preach to duty-bound is Christian Every Christians to preach missions? The Church is missionary in its nature. even assurance of salvation in other religions, what then is the need for ence of the gentiles, and the theological foundations of the possibility or ambi the in conversion Jesus’of of notion foundations biblical the on love. A shiftfromtheletteroflawtosenselove. of love a but law of law a for not was He symbols. beyond went Jesus is the matter, of rament a pilgrimagefromtheexternalsigntointernalmysticalreality truth. the of side the Well,‘already’is it yet’. ‘not complete and is This at be to desire the with complete then is It valid. valid? Yes,heart is it Proselytizing is marked by those who try to convert others through Having presented the problem of conversion in India, my premises has sacrament Every form and the conscience as cosmic Holy Spirit - the cause of change, . Here the metanoia 33 “Il Papa; così cambiero la Chiesa” , the actual expression of attitudinal change is the is change attitudinal of expression actual the , M matter n o i s s i matter is trans-material and the

t u o h t i w and

form C n o i s r e v n o . Here, in this universal sac universal this in Here, . said that “proselytism

form is non-verbal. . 32 - - - - - boundaries and increase his numbers. The conversion which Jesus pro are witnessesofthatcosmic Christ’s peace. Transformation. Social and Personal as Mission and Gospel, the in Challenge Prophetic mation, Word“Witness”Sign, and of behalf on conclude with Mission,” the Four Modalities of Mission. They are: of Direct Procla Foundations Biblical “The book the in Stuhlmueller C. and Senior D. offers. Christ Cosmic Risen the that Peace but mation, transfor social towards works and works charitable our behind motive anywhere in the universe. Religious conversion shall not be the ulterior H is water as values are earth on anywhere values Kingdom the for saved, be shall Christ, knowing without even boundaries, religious of irrespective earth, on anybody by practiced Christ of values kingdom The death. after soul the of resting the in result shall which mind, and body the of pain the alleviating means also salvation Hence, times. all at and all for and once Christ in achieved was Salvation salvation. and liberation human to approach holistic a be shall soul and mind body, body,their with persons their with persons of Salvation soul. and mind of Salvation versus souls of Salvation 24:36). (Lk you” with be “Peace sential unitywiththewholeofhumanityandcreation. es and original our discover we which in God, of likeness and image original our discover and structures belief outgrow or transcend to is good to hold a dialogue within. Yet, the Goal of inter-religious dialogue is minority,it a are they where possible is that Christians for religions God). of (kingdom consciousness versal uni to (religion) consciousness collective the from transition a meant universal or cosmic consciousness. When Jesus spoke of repentance, he the to consciousness collective from but (religion) consciousness tive collec another to (religion) consciousness collective one from not is conversion God, of Kingdom the of spirituality the In beings. human of service the at be to meant are and third, come religions and second; come God, of likeness and image original their in beings, human first; comes spirituality,God God of kingdom the In world. the in and violence conflict of source the becomes level This consciousness. lective fold - collective consciousness (religion) to another religious fold - col Jesus Christ did not have a mission or an ambition to expand his expand to ambition an or mission a have not did Christ Jesus be shall mission of goal the Now Religious Conversion is understood as shallow, from one religious 34 Shalom Besides dialogue with other with dialogue Besides f h Rsn Christ, Risen the of 35 We 2 O ------

Oblatio l 415 l Peter Rajan Alphonse Oblatio l 416 l Local Section – Colombo into Oblate formation help an Oblate journey Oblate an help formation Oblate into the Ashram experience, various native meditation techniques, and yoga cultures various and the to emphasis on inclusivist missionary Oblate formation, including exposure of variety The formation. of womb the in religions and cultures other of understanding healthy this achieved Wemissionary. are communities our hence customs, and cultures nic the are communities transformation, beginning from imparting knowledge and wisdom. Our social and personal for work to Oblate an calls Jesus of person the ing Preach work. and word in Gospel, the of witnesses true as missions East North and Indian North numerous into ventured have past recent the in Oblates missionary Indian excellence. par example such one is The Oblate. Indian an of vocabulary constitutive gion (ThekingdomofGod). reli fulfilling but religion? religion religionless of abolition not is This himself. sounding God I of Am likeness and image the truly becoming being, universal a be to transcend and religion over cross to bridge a Catholic.’ better a become Catholic a and Muslim better a become Muslim a Hindu, better a become Hindu a help should we said always I’ve God. before equal as seen is everyone that im portant is it therefore all; to God is He and God one only is ‘There said, conversion on Teresa Mother peace. of instrument an become cannot symbolic religious conversion is Mere terrorism. With violence. this inner violence external one brings also violence inner this and violence, tion to expand one’s boundary and increase one’s numbers there is inner ambi an or mission a is there Where consciousness. universal to ness ness to another collective consciousness, but from collective conscious conscious collective one from people convert to not was disciples his not seeing any truth in the other religions. But the mission Jesus gave to equals another to religion one from people Converting religions. other religions, though we believe a ray of light or seed of truth is possible in other the wounded have we conversion, religious By fundamentalism. need Christians God. of presence universal the into religions from but religion another to religion one from not was posed C n o Dialogue with cultures and religions, peace and harmony are the are harmony and peace religions, and cultures with Dialogue L C n o i s u ; I n d n a i locus O L B for dialogue, for we hail from diverse eth diverse from hail we for dialogue, for e t a C s n o c s s e n s u o i within n a d Aanmodaya Ashram Aanmodaya

Conversion is only is Conversion s t i metanoia . This pilgrimage This .

s u d o m

i d n e v i v from its from ------ate a society based on the dignity of the human person created in the in created person human the of dignity the on based society a ate cre to poverty.help and thereby oppression They of cause a is that all changing in Gospel, the with compatible, means every by and cation vo their to according collaborate, will Oblates work, their “Whatever “imperative.” an is it but Oblates the of option preferential the not is perspectives subaltern in poor the of transformation Social locity.The ve healthiest its at is it and years fifteen within itself ignited ministry education and pieces to shredded was Oblates, few a by “prostitution” ministry which does uplift the poor in their many faces, Education once education. considered of terms in run the on are globalization and ism lessly workedfortheprosperityofpoorirrespective oftheirfaith. of religious conversion. Oblates in India since their inception have tire shall not do this charity under the disguise of or with the ulterior motive knowledge, was - News to how fish, and them so we teach honor them with to dignity. worthwhile The person is of Jesus it – the Good eat, to fish offering of Instead dignity.human is which (love) charity consistent is bread bake to edge knowl your sharing temporary,but is which almsgiving is bread your sonous. Human dignity poi is dignity,it human offer not does charity hour.If the of need the is Dignity Human nothing? have who those humiliating 11:22)by Cor use of for religious conversion. Did they humiliate the body of Christ (I made was poor the of weakness the was which poverty economic The conversion. religious for poor the attract to order in powder milk and sugar wheat, of grains away gave missionaries some that it has history Church Indian huge. is diversity The apart. poles are India in rich the and poor The exist. do faces many their in poor the as long as relevant ner joyofexperiencingCosmicConsciousness–theChrist. in the proclaim to consciousness) (collective Community Missionary a as out sent be to Oblates urgesthe consciousness) personal and ment enlighten (personal him with be to - Jesus of person the with within, R Projects to uplift the downtrodden who are affected by consumer by affected are who downtrodden the uplift to Projects much very is poor” the to News Good the preach “to Charism The e l n a v e rich n rich and c e

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Oblatio l 417 l Peter Rajan Alphonse Oblatio l 418 l Local Section – Colombo and called for the formation of a strong unified state. The BJP is the ruling party in party ruling the is BJP The state. unified strong a of formation the for called and culture Hindu with accordance in India of rebuilding the advocated BJP The Corps). group, pro-Hindu the of (BJS - Indian People’s Association), which was established in 1951 as the political wing party of post-independence India. The BJP traces its roots to the lica ofwhat is sionalium Hindu organization founded in 1925 by Keshav Baliram Hedgewar (1889–1940), as (1889–1940), Hedgewar Baliram Keshav by 1925 in founded organization Hindu India, withasweepingvictoryin the2014parliamentaryelections. the following statement, “One’s Heart is the is Heart “One’s statement, following the with lectures Missiology my culminated always have I comfort-zone. a uncomfort-zone this make may we day one that so God, of kingdom the of uncomfort-zone the to religion of comfort-zone the from travel wordwork and ( mission our May welcome. hearty a them give the join to himself offers one prosperity.consistent when to But key a be shall ter-religiousdialogue in and dialogue Inter-cultural beyond Growing peace. and other) the for and self the for (love love – Jesus of message the offends version towards Christians; For, reduction of Jesus’ good news to violence religious con and hatred perpetrates which transformation, social or sonal per works, humanitarian of disguise the under conversion religious of agenda hidden No conversion. religious without be shall mission Our their rights. achieve to subalterns the of voice the be to Oblates the enhance shall decision-making powers of in the government sectors and in part politics. This be to faithful the emancipating by authority decision-making the in participate to us calls too Charism The 9a) (R. God.” of image ad extra in our Oblate mission 2 1 We have responded to the challenges positively by our inclusivism. ahry Saasvk Sangh Swayamsevak Rashtriya Party Janata Bharatiya ); Journey ); ad intra ) be “The Kingdom of God” rather than religion. Let us Let religion. than rather God” of Kingdom “The be ) within is.” Rashtriya Swayamsevak Sangh Swayamsevak Rashtriya is a better missionary pilgrimage, for what for pilgrimage, missionary better a is BP, Ida Pol’ Pry, r-id political pro-Hindu Party), People’s (Indian (BJP), new way new (Collective Consciousness) is the rep RS, Ntoa Vlner raiain, a Organization), Volunteer (National (RSS), of life to experience Christ, we Christ, experience to life of [email protected] Peter Rajan Alphonse, Locus (RSS - National VolunteersNational - (RSS kerygma and witness, and kerygma Bharatiya Jana Sangh of Mission ( Mission of Pune, India Mis i m o - - - - -

p. 143. Orbis Books,1983,p.152. Naperville: Alleson, 1965,p.26-41. 1999, p.87-89. Todd, 1964, p.ix. tions, 1995,p.25-26. version toHinduism-programmesin2014–2015. and affiliates, similar other and It Hinduism. to against religious conversion and works for the reconversion of Muslims and Christians the to affiliated group activist nity” in India, 1994,p.10-11. 2003, p.15-16. date theHindusociety, andtoserveprotectthe organize,consoli “to is objective main Its Chinmayananda. Swami with collaboration and of ideology the on based organization non-governmental nationalist Hindu tes aHindunationalisticagendaunderthebannerof and Muslims. RSS presents itself as a cultural, not a political, organization that advoca Hindus between rioting to response a as and rule British against movement the of part cultural nationalism cultural Dharm Jagran Samiti, Jagran Dharm 26 25 24 23 22 21 20 19 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3

Hindu Jagran Manch D. A. The CollectedWorks ofMahatmaGandhi Ibid. Ibid., p.15-16. K. Vishva Hindu Parishad R. J. The CatechismoftheCatholicChurch Ibid. ,p.26. S. Nostra Aetate Ibid., p.24. S. Ad Gentes, Lumen Gentium Ibid., p.142. Ibid. p.152-153. D. F. Ibid. J. A. India Star: A literary-ArtMagazine D B K H K P S S S s i u p u u s a r a k k i n a r o i n e e r p m e t o r a n h a e r p m e t o r a , , h a h e i r u o h p.19. G p. 89. s n i t t i , , “Mission in the New Testament,” Studies in Studies Testament,” New the in “Mission , , “Mother Teresa’s Hidden Mission in India: Conversion to Christia to Conversion India: in Mission Teresa’sHidden “Mother , , h Svriny f o ad hita Nationalism Christian and God of Sovereignty The , C. TowardsPluralism Religious of Theology Christian a , 1. (Cf.GS22,RM6,10,28). , , “Conversion” in “Conversion” , Missionaries in India in Missionaries The Unknown Christ of Hinduism , 2. S l h u t l , 48. , Ed., . It was founded in 1964 by M.S. Golwalkar and S.S. Apte in S.S. Apte and Golwalkar M.S. by 1964 in founded was It . Following ChristinMission l have been implicated in the aggressive the in implicated been have e u m (HJM), (Forum for Hindu Awakening) is an Indian Hindu Following Christ in Mission in Christ Following (VHP), (World Hindu Council), is an Indian right-wing Vishva Hindu Parishad Hindu Vishva L L r e , The Biblical Foundations for Mission Dictionary of Mission of Dictionary , New Delhi: Harper Collins Publishers in Publishers Collins Harper Delhi: New , Hindu Jagran Samiti Jagran Hindu , atwww.geocities.ws ason1,June2015. (CCC), Art.847; Cf.LG16andGS22. , Volume 28,p.295-296. Hindu Dharma hindutva , p.246. , London: Barton, Longman and (VHP). It focuses on activism on focuses It (VHP). , Bombay: Pauline Publica Pauline Bombay: , , New , York:Books, Orbis , or“Hinduness.” Biblical Theology Biblical , Hindu Jagran Samaj Jagran Hindu .” Ghar WapsiGhar Dli ISPCK, Delhi: , , 2001 edition, 2001 , , New York: Hindutva recon 47, - - - - -

Oblatio l 419 l Peter Rajan Alphonse Oblatio l 420 l Local Section – Colombo 338. Peace Investigations Stock Publishers,1998,p.296. 36 35 34 33 32 31 30 29 28 27 , Delhi:ISPCK,2013,p.18-20. Dignitatis Humanae D. J.M. La Repubblica Ad Gentes, Lumen Gentium, CCC, Art. 1259. K. K. by treated is theme The D H. R S r e n h a r o i n e S , 23vols.,London:Barton,Longmanand Todd, 1961-92. E a h a n a g C. , , in j , n a n a 2. hita Msiim Te uue f Taiin OR: Tradition, a of Future The Mysticism: Christian Dialogue (ItalianNewsPaper),1,October2013. S h u t d 1. a , l , 2. e u m iso wtot ovrin Bcmn Isrmns of Instruments Becoming Conversion: without Mission , p.135. L L r e R , r e n h a h ilclFudtosfr Mission for Foundations Biblical The in several essays contained in contained essays several in Theological if and Wipf p 332- p. , R saving grace was effected by the sacraments, particularly Baptism and Baptism particularly sacraments, the by effected was grace saving 2:38 and Jn 6:53 as saying that Jesus and the Apostles intended that the 16:16; Acts Mk interpreted St. Augustine foundation, this on Standing 7:23). (Gn deluge the from saved those only ’swere which in ark the Church there is no salvation.” For him the basis of this imagery was formula, his with exclusivism St. Cyprian (216-58 CE) had already prepared the ground for Christian perspective. imperialistic this from interpreted and read were gospels also projected. This had its effect on Christian theology also. was Jesus imperial an of image an CE), (312-37 Constantine Emperor an answertosuchquestions. more modern perceptions of inter-faith activity? This paper tries to find people.” all of equality and welfare the for together working and people of rights faiths towards establishing peace and harmony, restoring justice and the ments in their culture and valuing the contribution of the people of other derstanding the faith and practices of others, appreciating the good ele un includes It communities. religious different between andmeaningful relationship “… acordial as, relations inter-faith defines Jeyaraj B. J. convergence. of movements be to ought Religions violence. and tion of integration, unity and peace rather than segregation and disunity of religions should be to promote relationships converging in the direc force propelling The hatred. and animosity of breeders not are ligions ih h isiuinlzto o Crsint drn te eg of reign the during Christianity of institutionalization the With temporary society which pricks the conscience of humanity. Re con the of scandal ugly an war is This continues. cold religions among the but history, of something be may wars eligious CHRISTIAN 1 How has that ideal been realized in history? What are the are What history? in realized been ideal that has How THEORY C l THEOLOGY u a d e Extra Ecclesiam nulla salus nulla Ecclesiam Extra J.P

AND PRAXIS a r e r e OF , i m o RELIGIONS: – “Outside – 2

Christian - - - - -

Oblatio l 421 l Claude J. Perera Oblatio l 422 l Local Section – Colombo exclusivism, inclusivismand plurality.viz., trilogy, a in religions of theology the of question the with deals approach Western older The theologians. Asian South of approaches ogy of religions. One is the older Western approach and the other is the can be“ordainedtothemysticalBodyofRedeemer.” longing, and desire unconscious certain a by people, Such gospel. the there was still a possibility of salvation for those who have no access to cal implicitum a by Church Catholic the into incorporated considered were baptism Christian a without saved persons all salvation, for necessary is Baptism Since Fathers. of limbo existing already the to children for limbo a of addition the was problem the to answer The arose. baptism said, Luther Martin For formula. Cyprian the with away do not dared they but sacramentalism, sacerdotal of abuses called so the rejected formers 16 the in Reformation Middle Protestant Ages. the At save. to order in necessary were soteriology where priests who celebrated the sacraments for the faithful sacerdotal a to tied got formula Cyprian the in of spoken power saving erarchical Church by Jesus, she becomes necessary for salvation. So the hi the in vested was sacraments administer Eucharist. to power the As Mystici Corporis Mystici In the Christian Church there are two basic approaches to the theol 6 the After Calvin alsoheldbasicallythesameview. and perdition wrath eternal in remain accordingly and Him, from blessing any or love either expect cannot and them, towards feels He how know not they may believe in only one true God and worship Him, yet they do although and hypocrites, and Christians false or Turks,Jews, thens, people on earth. For those who are outside Christianity, be they hea articles of the Creed divide and separate us Christians from all other ceived, there is no forgiveness and can be no holiness... Hence these re not is Gospel the one where Christendom, help outside and whereas another with, bear forgive, we and us, forgives God that so sins, of forgiveness entire is there where Christendom, of members are we because us harm cannot sins our sinned, have we though … a ipii baptism). implicit (an th 4 etr C te rbe o cide dig without dying children of problem the CE century . affirmed that only ‘true’ only that affirmed but saved,” are Catholics 3 This view was reaffirmed during the during reaffirmed was view This 5 n 93 Pp Pu XIs encycli XII’s Pius Pope 1943, In 7 th century,re the 6

baptismo ------diverse groups, are not easy to put their thinking together. Although together. thinking their put to easy not are groups, diverse God’sto limits power.set saving not see salvation outside Jesus Christ. But they are also aware that we can salvation.” provide to itself, of and in sufficient, not to is religions other in truth found be The Christ. Jesus in than else nowhere found be to is vation sal that agree “Wedid says, Declaration Manila Their pluralism. and salvation. offer cannot religions other in found truth The Christ. Jesus except else one no in Evangelical Christians who strongly affirm that salvation is to be found is disbelief”). This model is rather common among Fundamentalist and 20th century by Karl Barth for whom, salvation. In mainstream Protestantism, exclusivism was revived in the the Bible is to be found in its proclamation of Christ as the only way to and Bible the of veracity the denies s/he then Christ, of exclusiveness the denies saviour.one only If the is Christ which to according revelation biblical the on themselves base They truth. religious all of criterion the is It salvation. and for spirituality knowledge of source only the is Bible The saved. be cannot s/he Christian does non- not know a Christ As nor him. does s/he to acknowledge commitment His lordship, personal a by alone Christ through is Holy Spirit does not reside in them. According to exclusivists, salvation devil. the to attributed is rituals their of power spiritual The basket. same the all other forms of Neopaganism, and all other non-Christian religions in religions are demons. Exclusivists put Hinduism, Buddhism, Satanism, other of Goddesses and Gods truth. Christian to hostile and demonic wrong. and false religions. are they other therefore, in and truth be cannot there one, is truth exclusivists, of Aristotelian the to of According century. exclusivists twentieth Christian the early the of some were (1909-1998) begin New Lesslie and (1888-65), Kraemer Hendrik (1867-1952), Zwemer cordingly, salvation cannot be found Ac in faith. non-Christian religions. Samuel Christian the of finality the endorses strongly that position Exclusivism 9 These unsaved people cannot understand the gospel because the 11 W Many Reformed Christian Churches find it impossible to impossible it find Churches Christian Reformed Many n r e t s e

as cle rpaeet model) replacement called (also T i r 10 l The Evangelicals are opposed to inclusivism to opposed are Evangelicals The y g o

n i

e h t T 12 vice versa vice Baptists, being made up of very of up made being Baptists, o e h Religion ist Unglaube 8 Non-Christian religions are religions Non-Christian l y g o

f o . The exclusiveness of exclusiveness The . R

e s h theological the is l Weltanschauung n o i g i (“religion - - - -

Oblatio l 423 l Claude J. Perera Oblatio l 424 l Local Section – Colombo and not for salvation itself. There can be several ways of incorpora of ways several be can There itself. salvation for not and salvation of fullness the for precondition a only became Church the in er, Vaticannamely,forward; step one moved II membership visible the visible membership in the Church was necessary for salvation. Howev Church is necessary for salvation. the that saying 14-16), (Articles Church the on Constitution Dogmatic Church. gospel. the of fullness the receive to preparation a as religions non-Christian ( gospel the for preparation a as Phoenicians the of religions the saw CE) 339 (275- Caesarea of Eusebius model. fulfillment the called also is sivism Christ. Jesus of person the in fulfillment their find religions other which to according religions, in theory fulfillment the namely, theory; another to led fulfillment of idea This Christ. in ment of truth and goodness found in non-Christian religions find their fulfill elements The 4). 1Timothy2: and 4:12 (Acts saved be to world whole the wills God and alone, Christ through namely,is axes; salvation two 17:22-31). 14:16f; 10:35; (Lk community tian Luke-Acts the basis for the operation of God’s Spirit outside the Chris become they depth, and power spiritual with endowed are religions As religions. other the of rejection and acceptance an both is This Church. the through and Christ Jesus followers their saves and religions non-Christian in present is world whole the save to wishes who God that affirms which sition po the is theology.Inclusivism Catholic post-Vatican Roman in cally possibility ofdialogue. a is there moderate the for while non-Christians, with possible is logue dia no extremists, For moderate. or extremist either be can clusivism praxis. and heritage their respect really it does nor religions, other of reality the to eye blind a turns it because aprioristic is Exclusivism Baptists. African-American among religions other to openness some is there while exclusivists are Baptists Most 16:15. Mk in mandate ary of their duty to personal evangelism and to be faithful to Jesus’ mission they are strong advocates of religious freedom, they are very conscious h Scn Vtcn oni as afre ti tahn inits teaching this affirmed also Council Vatican Second The Inclusivism 17 Praeparatio Evangelica Praeparatio After VaticanCatholic the over all proliferated inclusivism II, , also called the Fulfillment model, is found most typi most found is model, Fulfillment the called also , 14 loci of the divine presence. Inclusivists find in find Inclusivists presence. divine the of ). Some modern theologians also see also theologians modern Some ). 18 According to the Cyprianic formula, 15 Inclusivism works on works Inclusivism 16 That is why exclu why is That

Ex 13 ------

remarks aboutnon-Christianreligions. positive some made VaticanII it. knowing their without even Church tion into salvation. Non-Catholics can be incorporated into the Catholic their fellows.( among hidden lie which Wordthe of seeds the bare lay reverently and gladly them let traditions; religious and national their with iar ous. undertakings and enterprises of human living; let them be famil whom they live; let them share in cultural and social life by the vari among men of group the of members ac be to them themselves let knowledge love; and esteem by men those to joined be them let In order that they may be able to bear more fruitful witness to Christ, found amongthesemen.( values socio-cultural the as well as moral, and spiritual things, good the promote and preserve recognize, they life, and faith Christian the to witness in and love and prudence with out carried religions, other of followers the with collaboration and dialogue through that ciled all things to Himself... The Church, therefore, exhorts her sons, recon has God whom in life, religious of fullness the find may men whom in 14:6), way,“the (John life” Christ the claim, and truth, the which enlightens all men. Indeed, she proclaims, and ever must pro that of ray a Truth reflect often nonetheless forth, sets and holds she and teachings which, though differing in many aspects from the ones precepts those life, of and conduct of ways those reverence sincere jects nothing that is true and holy in these religions. She regards with re Church Catholic The language. developed more a and concepts refined more of means by questions same the answer to struggled Religions, however, that are bound up with an advanced culture have ple ofChrist,accordingtohisstate.( man. The obligation of spreading the faith is imposed on every disci unto the glory of God, the confusion of the devil and the happiness of perfected and up raised cleansed, also is but destruction from saved only not is peoples, diverse of cultures and practices religious the in latent lies good whatever men, of hearts and minds the in is good whatever work, her Through Christ. in maturity full into may up they grow charity through that so Christ in them incorporates and sary for baptism, snatches them from the slavery of error necesand of dispositions idols the them gives She faith. the profess and ceive re to hearers her prepares she Gospel the of proclamation the By Ad Gentes 11) Nostra Aetate Lumen Gentium 2) 17) ------

Oblatio l 425 l Claude J. Perera Oblatio l 426 l Local Section – Colombo ner furthersays, Rah Christ. of experience or knowledge personal no have they though Christ, Jesus through Christians anonymous these to out reaches grace followers such calls He her/him. save to individual the to out reaches Christ in God Church. Christian the of members not are they if even saved be can people that said ner Rah Christ. Jesus of gospel the to listen to opportunity the had never activity. The question he raises is about the salvation of those who self-revealing have God’s with corresponds which Transcendence, to ness the of speaks inclusivism, of ( Christ has the obligation of spreading the faith to the best of his ability.” error” when she of incorporates them slavery more fully into the Christ and “each from disciple of them “snatches still Church the faith, olic Cath the by perfected” and up, raised purified, “preserved… is gions ( explicit terms He Himself affirmed the necessity of faith and baptism.” In salvation. of way unique the and Mediator one the is Church, the is Body,His which in us to present Christ, salvation. for necessary is ile, Tradition, it teaches that the Church, now sojourning on earth as an ex and Scripture Sacred upon itself Basing faithful. Catholic the to firstly attention its turn to wishes Council Sacred “This said, it when vation Lumen Gentium Gentium Lumen anonymous Christianity. remains in my opinion nothing else but to take up this postulate of an the world who have not expressly recognized Jesus Christ, then there in live many that hold I time same the at if and salvation, for Christ Jesus upon depends everyone if hold I if so, And that. do cannot I But Christ. Jesus with do to nothing has simply that but goal, that presuppose that there is a genuine path to salvation that really attains to have would I not, if Christian; anonymous an is he that say must I him of God; of grace the in lives and salvation attains conscience, his follows he say,because us who, Let monk… anity… Buddhist a Christi constituted explicitly of outside salvation attains and God Christianity Anonymous German Catholic theologian Karl Rahner, who was in the forefront sal for Church the of necessity VaticanBut the maintained still II 17) 14)… “Although whatever good found in other reli other in found good whatever “Although 14)… 19 means that a person lives in the grace of grace the in lives person a that means Vorgriff anonymous Christians anonymous (“anticipation”), an inborn open inborn an (“anticipation”), . God’ssaving . ------teem toward them. es and respect his of witness wonderful a provided religions other of tive. His travel to other countries and meetings with the representatives posi more much was quality redemptive and value their about wrote and spoke he way the predecessor,but his and him between difference a of much isn’t there taught, he what of terms In non-Christians. with dialogue the in hallmark significant a was II Paul John Pope of tificate of theuniquenessChristianity. expense the at religions among commonalities the on laid stress the to the de-emphasis on the central roles of Christ and the Church, as well as Missio Redemptoris Vaticanthe II. from backward step a was this that think Some them. evangelize deliberately to commitment Church’s the reiterated and insufficiency salvific their strongly emphasized religions, other for esteem and spect re of statements earlier the reaffirming while (1975), VI Paul Pope of and non-Christians where Christians come to know and esteem the beliefs and practices of religions, channel a become onnon-Christian to meant was It them. with dialogue promote to and views Catholic official communicate VI to Paul Pope by inaugurated was Non-Christians for Secretariat the Paul VI Pope structure. salvific a have not do religions these but saved, be may religions other of adherents the that is view common more the gions, orthodox andProtestantChurchesalsoholdinclusivistpositions. the of Some people. to appeals inclusivism of nature sympathetic This adherents. its God’sto communicate grace can it and salvation of plan God’sin is religion a Such witness. Christian a meet members its until equals. According to Rahner, a non-Christian religion is a lawful religion logue with other religions becomes difficult, because we are not among dia religion, normative and best the as seen is Christianity when But tradition. religious each in non-negotiables some are there that insisted rightly but religions, non-Christian in operative grace and truth God’s the normative expression of divine revelation. Rahner did not fail to see Pope John Paul II succeeded Pope Paul VI. The 27 year long pon long year 27 Paul VI. The Pope succeeded II Paul John Pope reli of theology Catholic in developments post-Conciliar Among is which truth, of articulation best the is Christianity Rahner, For

pushed forward the momentum gathered at Vaticangathered momentum the forward pushed 1964 In II. 21 Post-conciliar encyclicals such as 23 Out of his 14 encyclicals, three are important when (1990) of John Paul II are pastoral correctives to correctives pastoral are II Paul John of (1990) vice versa vice . 20 The declaration The 22

Evangelii Nuntiandi Evangelii Nuntiandi Evangelii and ------

Oblatio l 427 l Claude J. Perera Oblatio l 428 l Local Section – Colombo ferences, has upheld the freedom of religion and has spokenofthe dia perfect andultimatechannelofsalvationbeingChrist andtheChurch. ity ofsalvation through non-ordinary channels,withtheordinary, most possibil the of speaks It world. the of religions and nations the among Spirit Holy the of work the out spells which theology Post-VaticanII volumes ofhisopennessandfriendshiptowardsother religions. for Peace with over 200 leaders of different religions in 2002, all spoke ers, commemorating the end of war in Bosnia, the World Day of Prayer gions, reli the 1993 Day non-Christian of Prayer 11with Christian, Muslim, and from Jewish lead leaders with 1986 in Peace for Prayer of of young Muslims in Casablanca in 1985, celebration of the World Day other religions was something to his credit. His meeting a huge number what he wrote, his gestures of meeting and friendship with members of than More 6). (Section religions all of fulfillment “and yearning the is Wordthe who of incarnation the of because religions other from fered letter only another way to salvation among many.(Section 4). In his apostolic is Christianity that held which positions pluralist the of danger the of Pope John Paul II wrote a letter to the Bishops of Asia, speaking to them encyclical, next His Church. the outside Spirit Holy the of action the to points (1986) Slater said, Peter discipleship. Christian the of part as religions other with logue frankness,” in “an attitude of a profound willingness to listen. and humility, truth, with but closed-mindedness, or pretense “without Holy Spirit in them. According to Pope John Paul II, dialogue should be tions, but because of the hidden presence of Christ and the action of the tradi religious own their of merits the of because not salvation of ity Rahner.of theology inclusivistic the possibil the maintained pope The affirmed and Church the of mandate missionary the to responding of encyclical His Spirit. Holy the of activity sal univer the on teachings the reaffirms and expound, they values the for esteem and respect deep with faiths others of people with dialogue in of his encyclical it comes to the dialogue with non-Christian religions. Sections 6, 11-12 The Worldwide Anglican Communion, through its Lambeth Con Lambeth its through WorldwideCommunion, The Anglican The Catechism of the Catholic Church Tertio Millennio Adveniente Redemptor Hominis Redemptoris Missio Redemptoris (1994) he taught that Christianity dif (1979) encourages Catholics to be of 1990, speaks of the necessity the of speaks 1990, of , published in 1994, contains Dominum et Vivificantemet Dominum 24 In 1990, ------ralism maintains that all religious traditions, though they represent par According to Hick, this is the common goal of all religions. Hick’s plu Reality–centeredness. to ego-centeredness from transformation the is Christianity,not is God. ligions but re of center The religions. among similarities the explains That same. but the basic core of all messages is the same because their source is the others, from different is that and form, particular a in group particular religions are superseded by higher religions. God’searly message comes to process, a evolutionary the In salvation. on monopoly a hold does not Christianity Reality. access to opportunities equal less or more provide religions all as necessary not is another to religion one from Conversion Reality-centeredness. to ego-centeredness from shift a as Amaterasu. or Hick does not understand salvation as communion with the Trinity, but Dao Durga, Kali, Shiva, Brahman, Allah, (Yahweh), cultural contexts. This Real or the Ultimate has many names, like God, first proponent. He spoke of “the Real” as conceived by different world its was California in School Graduate Claremont the of Hick John tre. cen their is God religions, of centre the being Christianity and Christ of Instead God. to leads that way final and unique, absolute, the not is expound that, as all religions lead to the one and only God, Christianity They valid. equally are salvation and world, the God, about truth of the communication their and true are religions world the that vocates ad It uniqueness.” Christian of “myth the deconstruct to wish ralism basic leftforanydialogue. can we speak of dialoguing with other religions? There is nothing more participate.” cept that Christianity is the only true religion in whose truth all religions Pluralism ac to ready not are People challenge. obvious its has Inclusivism the disclosureofenliveningtruth tions to build a fence around but to provide guidelines for discerning wherever and whenever we encounter them. We do not use spirit our tradi Christ-like a in done deeds celebrate to us invites mission of sense The “Christocentric.” with contrasted as “Christomorphic” a knowledge [and] engendering ways which to us seem extraordinary, saving having others preclude not does this But “home.” way ordi nary the is movement Jesus the continuing perspective our From 26 If Jesus Christ is God’s fullest and final revelation, how revelation, final and God’sfullest is Christ Jesus If is also called the Mutuality model. Proponents of plu of Proponents model. Mutuality the called also is 27 25 28 . For Hick religion, or “salvation”, or religion, Hick For ------

Oblatio l 429 l Claude J. Perera Oblatio l 430 l Local Section – Colombo He speaks of its imperialistic and relativistic tendencies as weaknesses. Krishna Muhammad, Buddha, like religions other of founders the of necessity and uniqueness the denying not Christ’swhile uniqueness affirms view this Knitter, to According religions. all among equality certain a presuppose bridges three These traditions. religious all goal bridge is the practical-ethical one, which sees salvation as the common religions. of experiential dimension the of consists bridge cal third The mysti The Real. the to responses conditioned historically are ligions ical-historical bridge is the discovery of the historical situatedness. Re philosophical-historical, mystical, and practical-ethical. The philosoph viz, Rubicon, theological unbridgeable the across bridges three offer Religions thinking. exclusivist up giving by Rubicon” theological the ism) and Acceptance model. (Plural model Mutuality (Inclusivism), model Fulfillment clusivism), (ex models. model classical Replacement three are: They the renamed elation and salvation. rev authentic an offered being people all of possibility the in believed Tertullian,and of Antioch, Athenagoras, Theophilus Origen, exandria, of Al Clement Martyr, Justin like Fathers, Church several that opines religions togetafullerpictureofGod. other at look should Christians God. of revelation full the not is Jesus one who imparts the saving truth to Buddhists (Majjhima Nikaya 1.8). other in religions. Dhavamony Spirit calls Buddha the also a of savior because presences he is other the are there But Christians. the to Spirit God’ssaving of presence the is Jesus which in Spirit-Christology a of speaks He others. among savior one is Jesus So well. as religions other in revelations normative are there but God, from revelation normative Church. ginalized. perspectives like peace, cooperation and mutual understanding are mar is less, actual differences among religions are reduced, and the religious objectivity to claim namely,Hick’sthat pluralism; against levelled are substantial. not and superficial only are them among ticular paths, all lead to one and the same ultimate goal. The differences Next to Haight it was Paul F. Knitter who spoke of Pluralism. Catholic the in pluralist vociferous another was Haight Roger 31 agt nit ta Crsin ms blee ht eu i a is Jesus that believe must Christians that insists Haight 30

35 Knitter proposes four models, and in doing so he 36 Knitter invites fellow believers to “cross 33

29 Three criticisms Three 34 etc He 32 ------.

We are constituted by our relationality to each other, to God, and to and God, to other, each to relationality our by constituted are We Enlightenment and Kantian epistemology toward a relational ontology. shaped bythepresenceofmultiplereligionsintheirmilieu. much very been has thought whose Asia, South of theologians the to western positions of the Christian theology of religions, now let us turn the surveyed Having society. pluralistic our in relations inter-faith of and sivism ogy of the schools of theology of religions; namely, exclusivism, inclu result unanimously accepted by all is still a far cry. The traditional triol harmony,religious about bring to attempted have groups positive a but religious different of Theologians in relations. inter-faith religions of practice of the theology viable a as accepted be cannot pluralism of harmony.religious of sake the for dialogue of ments own. one’srejecting or others winning by neither built are ter-faithrelations has its limitations. It replaces Christo-centrism with Theo-centrism. In also school this understanding, mutual and relations inter-faith better promote pluralists salvation. Although of terms in religions among ity spirituality. and attitude towards people of other religions in the light of a pluralistic main concern of Christian pluralism is to re-articulate the understanding tell. can observation human as far so place, taking manifestly is tion of human existence from self- centeredness to reality-centeredness transforma the them, of each within that, and human; being of ways cultural variant major the within from Ultimate the or Real the to, es perceptions and conceptions of, and correspondingly different respons knowing thattruthexistsinotherreligionsisthisinterfaithdialogue. Other religions also have a share in this truth. The most effective way of reli their gions. Grace is present to all in creation. There is no truth outside God. through God access can people while complimentary, but Knitter andotherpluralists. of interpretation pluralist the of critic outspoken an is D’Costa Gavin India born Fr. Raimundo Panikkar’s pluralism moves away from away moves pluralism Panikkar’s Raimundo Fr. born India different embody faiths world great the that view the is Pluralism gospel, the against not is pluralism religious that hold Methodists 41 Thus, pluralism has sacrificed confessional and kerygmatic ele kerygmatic and confessional sacrificed has pluralism Thus, S h t u o 40 pluralism has not sufficiently penetrated the core elements core the penetrated sufficiently not has pluralism Teeoe tee a b nihr ueirt nr inferior nor superiority neither be can there Therefore, A n a i s T o e h 37 l s n a i g o

n o I r e t n - h t i a f D 42 So this typology this So a i l e u g o 39 The 38

------

Oblatio l 431 l Claude J. Perera Oblatio l 432 l Local Section – Colombo well as a Christian is not a monolithic self-contained entity.self-contained monolithic a not is Christian a as well That is why they appear hybrid. Therefore the identity of a Buddhist as gnostic.” remains that agape Buddhist a also is there and agapeic necessarily is Christian a is there that believe “I says, Pieris overlap. that is Christianity is Buddhism of core The opposites. polar not are Buddha Gautama and Christ Jesus of contexts The labels. religious of Christianity are principles that cohabit in any human being irrespective and Buddhism point. some at hybrid Western.something are not They and affirmsthatallrevelationsarerelativeonly God isabsolute. Christomonism as well as history salvation Judeo-Christian of idea the rejects God’suniversality.He through unity unbroken of whole single vaita us growinourinterrelationality. making others, of perusal critical the to myths our subjecting norance, ig and complacency our challenge to claims truth contradictory need and a kenotic openness dynamism. Our religious experiences are incomplete. We of consists pluralism Panikkar’s But goal. religious higher pluralism aims at a neat ordering of different paths to one common and Hick’sreligions. among interaction religious dynamic a but tolerance, self-emptying. or kenosis true from resulting growth and enrichment mutual rather but other’sviews, formity. inter-religiouseach of assimilationgoal not The is dialogue uni not is oneness or unity this But God. in meet Christianity and ism faith good in religions.” two who the of other the or one those to belong of hearts the in present already is who one the of Presence the in encounter an is “it because Hinduism and anity Christi between possible becomes encounter interreligious Authentic South and Asian. Catholic Christian, distinctly are views His tradition. religious a within task, religious a is pluralism Panikkar, for that, was ness and in reality. dimensions of the Real. This triadic intuition is found both in conscious namely, that the cosmic, the divine, and the human are three irreducible cosmotheandrism; called is interrelationality of concept His world. the Fr. Aloy Pieris, SJ: All religious streams are Eastern. Christianity is as salvation sees who pluralist Indian another Samartha, J. S. (non-dual) which brings God, the world, and human beings into a 47 These religious cores have already crossed their boundaries. agape 43 The biggest difference between Panikkar and Hick (love) which are distinct languages of the Spirit the of languages distinct are which (love) 45 lrls i nt t kn o mutual of kind a at not is Pluralism 44 Accordingly,Hindu gnosis while that of that while gnosis 48 In sym In that ad 46

------by Buddhism. Then the result is not synthesis or syncretism, but sym but syncretism, or synthesis not is result the Then Buddhism. by transformed and challenged are practices and beliefs whose belonger not accepted only the husk of has Buddhism but also its Pieris kernel. He many.is a multiple but religious one not are idioms Salvation one. just not and cores of multiplicity a is There belonging. religious tiple Dupuis. and Phan by posed pro belonging religious multiple of model the beyond goes symbiosis Buddhism. and Christianity between non-negotiables are There identity.their compromise cannot They distinct. irreducibly is religion one is challenged by the other’s unique attitudes towards the poor. Each to live together in symbiosis. In symbiotic relations with other religions quacy of the basic medium proper to each. If they are to grow they need symbiosis is necessary because their differences are based on the inade Christianity,and Buddhism the of traditions For complimentary mutually poor. two its to itself addresses religion each of thrust liberation the how and poor the but uniqueness, Christ’s not is Asia in question cross. the on death to leading stand prophetic a as acts in poverty which to Asia, commitment the is baptism second the while religiosity, Asian of Jordan the into inreligionization or immersion an be to has baptism first The Jesus. of baptism double the appropriated not has Asia that is Pieris, to according this, for reason minority.The itself. life in exist not does is life religion of where function Asia, a as religion of notion Western The exists. dichotomy such no whereas religion, and culture between dichotomy a presupposes Inculturation origin. sionary mis of is inculturation term The religion. to relation in only meaning religions. meta-cosmic are Taoism and religions hamic Abra Hinduism, Buddhism, life. day to day transcending dimension, a mysterious cosmic balance. Meta-cosmic religions pursue the beyond have which earth and water wind, fire, like phenomena around revolve mic and meta-cosmic. Cosmic religions are indigenous religions which mension like art and ritual. dynamism cannot be imprisoned in a text. Religion has a non-textual di realities, religions cannot be reduced to written dynamic texts, and because living a religious As stream. religious different a of person another with engagement though comes identity religious Our tradition. own biosis with people of other faiths we become authentically aware of our 51 After several centuries of Christianity, in Asia it remains a remains it Christianity,in Asia of centuries several After 49 54 Pieris sees two kinds of religions, viz. cos Pieris has provided a foundation for mul for foundation a provided has Pieris 52 50 The priority The utr has Culture 53 This ------

Oblatio l 433 l Claude J. Perera Oblatio l 434 l Local Section – Colombo as having grave deficiencies when compared with Catholics who were who Catholics with compared when deficiencies grave having as was unrecognized as during the colonial past, and they are looked upon ested in such a dialogue in which their own intrinsic worth as a religion inter not were they that effect the to statements these to Lanka Sri in Buddhists of reactions the records Balasuriya baptism. through Christ and that it was necessary to announce the need to be converted to Jesus salvation of means the of fullness the has which Church the with pared com situation deficient gravely a in are they grace, divine receive can religions other although that, said which 93-95) pp 20001/1 106, letin in (published 1999 Vaticanin 25-28, held Oct. City Iesus encyclical the on Commenting normative. or exclusive thing some Christianity make can which presuppositions, secondary such of conscious be to have we neighbours, non-Christian our with in dealing Similarly, same. the remains teaching core the whereas positions, denominations are due to secondary conclusions from different presup different Christian among Conflicts Jesus. from directly answers sarily neces not are they But authority. teaching her from comes questions made by the God Church can be about relative. The statements Church’s theological answer to theological but absolute, be may God Church. the by scripture of interpretation the in developments subsequent the and namely,gospel Christianity; the of core the distinguishing on sists harmonizing. and inclusive more is logic eastern the But opposites. of exclusive be to tends and non-contradiction of ciple based. Westernare philosophy prin and the theology on based is logic uriya, Christians have to be aware of the presuppositions on which their Balas to according religions, other of appreciation better Toit. a have to ways other are There divine. the of mystery the articulate to ways the of one only are formulations philosophical-theological Roman and a strict monotheism. Asian Christianity needs an Asian look. Hellenistic knowable or impersonal. For Hindus all reality is pantheistic. Islam has un is reality ultimate the Buddhists For understood. better doxy. We havetolivewhatthesagestaught. ortho not and orthopraxis is salvation for important is What salvific. not are themselves in titles The religion. each of medium salvific the of interpretations are These titles. just are Christ and Buddha biosis. By dialoguing with other religions, God’s revelation in history is history in revelation God’s religions, other with dialoguing By of Pope Benedict XVI and a report on the Interreligious Assembly 55 ProDialogo 56 Balasuriya in Balasuriya Dominus , Bul , ------pioneers like the Dalai Lama in the realm of interreligious dialogue. interreligious of realm the in Lama Dalai the like pioneers fellow by recognized was and crowds large attracted Griffiths articles. of scores and books dozen a than more published has He inculturation. and dialogue interreligious explored boldly he setting. There Indian an in ideal contemplative Christian the in Tamilto dedicated India, Nadu, community a Shanthivanam, at Ashram Saccidananda to over moved he 1968, In liturgy. monastic Syriac a developed they rite, Syriac the Kurisumala started and robes on Based Kerala. of Ghats the in Ashram ashram. With Acharya Francis, monastic they dressed themselves in Kavi orange Indian an founding of desirous India, in arrived he 1955 In became a Catholic in 1931 and, the He following year,Scriptures. a Indian Benedictine monk. of reading the through mysticism Indian to wards drawn was he Oxford, at educated and England in Born century.20th the of half second the in inculturation and dialogue terreligious religiosity. Indian of aspect essential an was absolute the of Experience plation). of breasts suckling the on themselves dandled have sages and mystics Indian immemorial, justice, peaceandloveamongitsadherents. promote can religion a much how is principle critical This theology. Balasuriya proposes a critical principle for interpreting Christian or any them. with worth spiritual and material our sharing also means This brethren. non-Christian their with dialogue to are they if consideration serious into religiosity and poverty take Asian to have Jesus of lowers labels. of irrespective all to belongs Christ Cosmic time. and space in figure a to restricted be cannot who Lord cosmic the is Christ Jesus that says Balasuriya sive, Christological position, which made the nature of Jesus’ divinity exclu others. over superiority claim not does religion one if only understanding and respect, mutual peace, promote can dialogue Interreligious faith. Christian the for normative become have Church the of teachings the because distinguish so to task ficult dif a is This relative. be may which message, his of elaborations and Jesus’of core absolute and tial developments subsequent and teaching, in a superior position. Fr. Griffiths, O.S.B.Cam. (1906-1993) was a pioneer in in in pioneer a was (1906-1993) O.S.B.Cam. Griffiths, Bede Fr. An important aspect of India’s heritage is its mysticism. From time Bhārath Dhyāna Māthā Dhyāna Bhārath 59 57 Furthermore, according to Balasuriya, true fol true Balasuriya, to according Furthermore, It is important to distinguish between the essen 58 Challenging the Caledonian the Challenging (Indian mother of contem of mother (Indian 61

60 ------

Oblatio l 435 l Claude J. Perera Oblatio l 436 l Local Section – Colombo village. He spoke boldly against injustice, inequality and oppression. and inequality injustice, against boldly spoke He village. the in voice their was He cross. the without parish a like was fortune), good of (house Gedara Seth Suba named home, hut mud His village. community of nuns who handled health care and women’s issues in the a had He shepherd. a like them served and them taught He them. with as the Buddhist scriptures attracted the villagers to him. He became one simple life style and his love for the poor inspired by the gospel as well Fr.regime. colonial oppressive an against Rodrigo’srose leaders, local 1848 Uva rebellion during which the Uva peasantry, together with their the for responsible were who colonialists Christian by done damages Rodrigo said that he came to historic Lower Uva to compensate for the temples. Buddhist local at preach to invited was he when Buddhism utilized was of knowledge deep His unfounded. were suspicions that their realized environs and village the of people and monks the Soon country? the in groups fundamentalist Christian other many like lagers vil Buddhist poor the proselytize to come he Has village? Buddhist 100% a with do to cassock, white traditional the of instead banyan and sarong while a in disguised priest, Catholic a has justifiable. What was area the of clergy Buddhist the of suspicion initial The Kataragama. to leading Mawatha Raja historic the on Buttala of town the of south km 5 about Alukalawita, at hut mud a erected 1980 in and Lanka Sri ern South in Uva Lower of farmers the with himself identified totally He its institutional security and comforts, and went to the grass-roots level. doctorates, he moved away from an ambitious of academic life with all Fr.double with academic great a himself Being omi. Rodrigo, Michael of witness life profound the here mention to like I locality. graphical geo particular a in people the with themselves identifying totally live to opted have people for.of stands Anumber one values the to testify They fore. the one’sto come than actions and Rather attitudes non-verbal one’s religions. words, other of people with life one’s sharing and living involves life of dialogue The experience. of that and life of pursuits. But there are two other important forms of dialogue: dialogue spite ofinitialdrawbacks. in out worked west and east the of matrimony this in experiments ing wanted to wed Western monasticism with that of the East. His pioneer he Benedictines, Camaldolese the to belonging monk a himself Being When it comes to inter-faith dialogue we often think of academic of think often we dialogue inter-faith to comes it When 62 - - - - admiration of the moderate followers of other religions in South Asia. in religions other of followers moderate the of admiration been fully immersed in having their contexts. jargon These have won their the approval and incorporating theologized, have and faiths living who have taken pains to understand correctly the teachings of the major scholars are These contexts. multi-religious their in immersed deeply been have who theologians Asian South of number a of consists sion Catholic Church, Protestant and Evangelical Quarters. The second divi been the minority who have were often blamed for their views pluralists by the official through, Right over. taken has attitude inclusivist the then Since VaticanCouncil. Second the until particularly exclusivist, been has attitude triumphalist its years, many for Church the of history the In God. only and one the to lead religions all and valid, equally are also communicate the truth about God, the world, and salvation, which they and true and are religions world the while God, to leads that way final unique, absolute, the not is Christ Jesus that saying Christianity traditional of bottom rock the challenged Pluralism years. 50 past the for view Christian predominant the been has This gospel. the of full ness the receive to preparation a as seen are religions Non-Christian inChrist. fulfillment their find religions non-Christian in found ness good and Christians. truth anonymous of religions elements other The of adherents the called Rahner Karl theologian Catholic Church. the of salvation for non-Christians, but through the mediation of Christ and possibility the of hierarchy.consists Church Inclusivism the by istered admin Christ Jesus of economy sacramental the into enter to has one the Cyprian formula of propagates which view the is Exclusivism pluralism. and inclusivism exclusivism, of paradigms three the of consists WesternThe approach ones. Asian South relevantly, more particularly, scholars, Asian and became aCatholicduringthepast34years. 11,1987. October on him sinated poor of Lower Uva claimed his life when an unidentified gunman assas oppressed the among presence his tolerate not could that forces litical po sinister 1980’s,the late the in insurrection JVP second the During The theology of religions has been approached by both Western both by approached been has religions of theology The Extra ecclesiam nulla salus C n o 63 L C To his credit nobody in that village that in To nobody credit his n o i s u because to be saved ------

Oblatio l 437 l Claude J. Perera Oblatio l 438 l Local Section – Colombo positive aspects of unity among religions and cultures. He said, “All of the of Peter’sBasilica St. at spoke he Church, Catholic the in Peace of Worldthe with Day coincided also which 2015, January1, on message care.” with nature protect and people among coexistence peaceful more a build dignity, human defend to mitment of different religious traditions. They are our precious allies in the com importance of furthering respect of friendship between men and women the of aware is Church Catholic “The said, Francis Pope leaders, gious reli non-Catholic and non-Christian, of group a meeting when years, of PopeFrancis,ahumongousheroandleaderinthe worldoftoday tices. I wish to end this article with some thought-provoking statements deavours, without jeopardizing our proper convictions/beliefs and prac lead us to work together in whatever fields that open up for common en to ought fellowship Such universe. the in living being every to done is hold hands, ushering in an equitable and peaceful society where justice Wemust continue. to has experiences of sharing and life of Dialogue study them more deeply so that we see where we agree as well as differ. healthy that we become aware of the religious convictions of others and is It others. of beliefs religious the respect to have we but opinions, its hold to free is group religious Each universe. the of harmony and rity integ the as well as values human promoting brotherhood, and justice love, peace, rather but conflict, and animosity breed not should ligions family.multi-religious Re a be to has world The regret. and greement disa total with but opinions, such hold who those respect I through.” right rivals been have we because killed be must religion Y and race philanthropy.of sentiments all and us X of people but sin, a is “Killing to common humanity of sense the lose we that unique and distinct so us make Labels all? of Saviour and Creator the one, be merciful most the he can Then him? worship and time the all victor the be to wants who war and violence vengeance, of God a hearts our in enthroned we some parts of the world. Then, what kind of a God do we have? Haven’t God’sin often and religion, of account in on continue insult name, and side of the Church. Brutal killings, oppression, harassment, persecution various opponents. But their novelty and unorthodoxy have called for much criticism from One week after the election of the first non-European pope in 1,300 But the tug a war between religions continues inside as well as out 64 Giving his New Year’sNew his Giving . ------(Oxford, OxfordUniversityPress, 2013)126. 1896), Articles 104,106. English into Translated Catechisms Larger and ter through priests. The Latinwordforpriestis ges/frontline/shows/religion/why/legitimization.html (access07.06.2015). Ed. M. V. making referencetothecontentoftheirreligiousconvictions.” without joy, their share to seek simply we celebration, religious a of our neighbours or when we offer them our good wishes on the occasion of religion the for respect show we when that, clear is It these!… of er leaders and to places of worship. How painful are attacks on one or oth religious to due is respect Particular values. its symbols, its teachings, other,the of religion the respect to called are we Muslims, and tians its inter-religiousin respect mutual to Chris between especially relations, “Turning said: Pope the Ramadan, of end the mark to community lim others.” of faith the of fun cannot provoke. You cannot insult the faith of others. You cannot make Younormal. “It’s said, Francis Pope Christianity, as well as other religions and Islam ridiculed had years for who cartoonists, known best their of some including dead, staff its of members 12 shot and Hebdo, Charlie magazine satirical the of offices Paris the stormed 2015 9, ary Janu on who militants Islamic by attacks murderous the to referred he official plane from Sri Lanka to the Philippines during his pastoral visits, his board on journalists the to speaking 2015, 15, January On religion. expression had its limits, especially if it involved insulting or ridiculing forces.” our join us let religion and culture people, every From enslavement. of forms modern called combat to is responsibilities, own her or his to according each, and ters, daugh and sons be to called are all free, be to God) (by called are us 5 4 3 2 1 D. H. mediated Christ Jesus by wrought salvation means soteriology Secerdotal M. L. B. J. B W C n a r a k s a m a h t e e h J e g a a r a y e W and C. A. e t i h j (Delhi:LadyCoakCollge,ISPCK,2007)1. , “Interfaith Relations for Transformation and Higher Education,” Higher Transformationfor and Relations “Interfaith , , “An Imperial Jesus,” Imperial “An , , D. , P t t a r B u c & D. & m i e h h 66 In a personal message to the world’sthe to message Mus personal a In , T Luther’s Primary Works together with His Shor s a m o h 65 sacerdos Pope Francis said that freedom of freedom that said Francis Pope Front Line Front , Understanding InterreligiousRelation Understanding (London: Hodder and Stoughton, and Hodder (London: . , http://www.pbs.org/wgbh/pa , 67 - - - - - s - -

Oblatio l 439 l Claude J. Perera Oblatio l 440 l Local Section – Colombo 2004) 1-29. Solidarity to Theology Comparative Through gions logy ofReligions Heim (GrandRapids,MI:Eerdmans,1998)17-18. 78 (July–October1989)351. God,” Living I: Turningthe Section to the of “Report Bruce J.Nicholls(GrandRapids,MI:BakerPublishingHouse,1994)15. in aPluralisticWorld tenary Press,1946)74,128. edu/HmarCarey. http://mizoram.academia. in Religions,” of Theology the in DifferentApproaches the H. also Cf. 26.05.2015); (accessed vism-exclusivism/ https://epages.wordpress.com/2010/03/24/theology-of-religions-pluralism-inclusi 2003) 111-12. Perspectives Contemporary and Historical, of thePeoples. of Jesus Christ. It was a joint publication with the Congregation for the Evangelization Gospel the of Proclamation the and Dialogue Interreligious on Orientations and tions secretariat’sThe Reflec Proclamation: and Dialogue was: document important second (1988). Dialogue Interreligious for Council Pontifical the into changed was secretariat relationship. Under Cardinal Francis Arinze’s presidency (1984–2002), the name of the Christian-Muslim the on emphasis special Secretariat laid the (1980–1984), Jadot Jean Archbishop of leadership the Under brethren. non-Christian towards values spiritual eternal on based friendship spiritual of service of terms in Secretariat the of work the described it (1973–1980), Pignedoli Sergio Cardinal of presidency the Under 4. sec. Other Religions: Reflections and Orientations on Dialogue and Mission his encyclical (New York: Crossroad,, 1986) 135. This position was reiterated by Pope John Paul II in edition, ed. A. (London, UK: SCM Press, 2010) 23; L. J. 14 13 12 11 10 9 8 7 6 20 19 18 17 16 15

S. M. S. K. D. Veli-Matti Secretariat for Non-Christians, K. VaticanDocuments Conciliar Post and Conciliar The II: Council K P. A. D. 1989 WorldSan at Evnagelization and Mission on Conference Antonio, Texas, The WEF Manila Declaration, “The Unique Christ in Our Pluralist World,” ed., World Evangelical Fellowship: Theological Commission, E. n e n i ä k k r ä H B M G M R R e r e n n u r a n a k a n a n r a r e n h a r a d c Dominus Jesus H s e g F e b b l , m i e g n a i n a g n a i n a y r e n n a (Maryknoll, NY: OrbisPublications,1983)39f. Christians and Religious Pluralism: Patterns in the Christian Theo Christian the in Patterns Pluralism: Religious and Christians , Controversies in Interreligious Dialogue and the Theology of Reli of Theology the and InterreligiousDialogue Controversiesin , K , “Accounts of Hope,” inHope,” of “Accounts , & K. & anr n ilge Cnestos n Itriw 1965-1982 Interviews and Conversations Dialogue: in Rahner , n e n i ä k k r ä An Introduction toTheologyofReligions , ed.B.J. The PluralisticPredicament , ,

, (Northport,New York: CostelloPublishing,1975, 2004 “Theology of Religions: Pluralism, Inclusivism, Exclusivism,” Theology andPhilosophyofReligion B h t r a (2000),I:8. N , , i n nrdcin o hooy f eiin: Biblical, Religions: of Theology to Introduction An c Natural Theology Natural o h L L The Attitude of the Church toward Followers of s (GrandRapids,MI:BakerPublishers,1994). Dwes rv, l Itrast Press, InterVarsity Il: Grove, (Downers Ground for Understanding for Ground F Mrkol N: ri Publications, Orbis NY: (Maryknoll, e r (Bangalore: TBT, 1992)23. (London: GeoffreyCen Bles: (London: The d i r e C International Review of Mission of Review International y e r a c s k , Buddhists and Christians: , “Interfaith Relations and Relations “Interfaith , (2011) 5. ,

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Theology ofReligions Model -173- 237. Acceptance -109-172; Model Mutuality -63-108; Model Fulfillment tions, 2001);Idem., Responsibility Global and Mission Christian Names: Religions Many Religions World the Spirit Pickwick, 2010); G. C. K. ed. Series, Monograph M. are: logy ties, eds.C. Raimon-Panikkar-John-Hick-and-a-Plu (access12.05.2015). Religions,” 1989) 240. bis Publications,1998)40. Towardqueness: Religions of Theology Pluralistic a L. blications, 2002)103. gions Veli-MattiKašrkkašinen, in cited 250, 231- wardReligion Universal Theologyof a lism Plura Religious to ResourcesResponses Ecumenical for GroundsUnderstanding: for letter attheCloseofGreat JubileeoftheYear 2000 Interreligious Dialogue Philosophy, 2002)60-62. since the Second Vatican Council G , i

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Oblatio l 441 l Claude J. Perera Oblatio l 442 l Local Section – Colombo ken deep roots in the native soils. In such a situation Christianity was not welcome and, cosmic religions; namely, Hinduism and Buddhism, very well established, whih had ta Christianity. colonial When colonial Christianity with arrived in South case Asia the there were the two not meta- was that But milieu. their in found religions cosmic the to violence any without themselves established Christianity and Buddhism viz. religions, meta-cosmic new two The faiths. new the embraced who people of masses were there ruled, creating a spiritual vacuum calling for a novel religious experience. Accordingly, day. These decadent cosmic religions had ceased their appeal to both the rulers and the contexts there was a ready-made launching pad in the prevalent cosmic religions of the there were mass conversions both in the Mediterranean world and in Asia. In both these (Vinfounders activity missionary early to Due 28:18-20). Mt and 16:5-18 Mk 20-21; I their from mandates missionary clear Christianity had Early and Buddhism Early Both Christianity.of years 500 of history a after even South Asia in possible not are tianity NY: OrbisPublications, 1988)98. Faith Series Ebenezer TheologicalJournal Pluralism,” Religious to Reference Special with Samartha S.J. of Theology Dialogical Relationships ny Consciousness ryknoll, NY: Orbis, 1987;1992)92. gious violence ceased, they went back to their former religion. This explains reli why the Chris Once long. last not did conversions Such proselytism. and conversion forced violent was situation this to colonialists the of reaction The resisted. contrary, the on Towards a Pluralistic Theology of Religions Towardsof Theology Pluralistic a in Self-Consciousness,” Christic of Movements 24. 2006), 119. munity Introduction,” in Ch. Ground forUnderstanding (Maryknoll,NY: OrbisBooks,1981)58. 52 51 50 49 48 47 46 45 44 43 42 41 40 39 38 (Madras:C.L.S.,1991)xxxv. S.J. Ibid, 58-60. Idem., R. R. C S. T. Ch. N. Ibid., 55. Pieris has a different explanation as to why mass conversions to Chris Ibid., 90. P Idem, Op. Cit. A. s i r e i a t s o P T P

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Oblatio l 443 l Claude J. Perera