The Claretian Mission Style Guidelines

General Prefecture of Apostolate Claretian Missionaries. 2015 2 ÍNDICE DE CONTENIDOS Sección I: 5 Encuentros continentales sobre la Misión Claretiana 1.Introducción a los encuentros 7 Miguel Ángel Velasco cmf. Pref. General de Apostolado 1.En un mundo en cambio. La Misión claretiana 13 Miguel Ángel Velasco cmf. Pref. General de Apostolado 3. Teología para nuestra Misión. Dos presentaciones del encuentro, desde África y desde Europa 3.1. Guidelines and conclusions of “Theology for our Mission”. Henry 35 Omonisaye cmf. Superior Mayor West Nigeria 3.2. La Misión Claretiana. Encuentro “Teología para la Misión”. 47 José Cristo Rey García Paredes cmf 4. Los continentes, sus iglesias y los Misioneros Claretianos 4.1. África 4.1.1. Mission and Missionaries in Africa 69 Most. Rev. Anselm Umorem MSP. Auxiliar Bishop of Abuja 4.1.2. The future of Claretian Mission in África 77 Emmanuel Edeh cmf. Consejero general 4.1.3. La Misión Claretiana para East Africa 83 4.1.4. La Misión Claretiana para West Africa 87 4.2. América 4.2.1. América. Prospectiva continental 2035 93 Enrique Marroquín cmf. Sociólogo 4.2.2. La Congregación en América. Mirando hacia el futuro. 125 Rosendo Urrabazo cmf. Presidente de la Conferencia MICLA 4.2.3. La Misión Claretiana para América 131 4.3. Asia 4.3.1 Asia and the Church: Challenge and response 137 Cardenal Orlando B. Quevedo OMI 4.3.2. The Congregation in Asia. Toward the future 145 Vincent Anesthasian cmf. Presidente de la Conferencia ASCLA 4.3.3. Doing Mission in Asia. Some Key considerations for the Claretian 159 Missionaries. Samuel Canilang cmf. Director del ICLA 4.3.4. La Misión Claretiana para Asia 197 4.4. Europa 4.4.1. Europa. La sociedad y la Iglesia. Una visión 203 Juan Rubio Fernández. Director revista Vida Nueva 4.4.2. Misioneros Claretianos en Europa 217 Joseba Camiruaga cmf. Presidente de la Conferencia ECLA 4.4.3. La Misión Claretiana para Europa 245 Sección II 253 Rasgos del Estilo Misionero Claretiano. Congregación 5. Rasgos del Estilo Misionero Claretiano. Prefectos Apostolado 253 4 First Part

Continental meetings on the Claretian Mission 6 1

Meetings presentation 8 Claretian Continental Missionary Encounter Introduction

I want to start this encounter by thanking all of you for kindly being here with us. This, as you know, is an encounter for discussing our missionary work on this continent. No easy task but by no means impossible, especially for the people here present. Our Encounter aims to create a climate for personal engagement, prayer, relaxation, listening, imagination, trust ... that is, all the things that the Holy Spirit gives us when He is present.

In this kind of environment which, no doubt, will be easy to create, it will be easier to carry out this work of deliberation about our Mission as Claretian Missionaries in Africa in the coming years. First of all, before we get underway, let me explain a little of the rationale for this important encounter.

Those convened here are called the Prefects or those responsible for the Apostolate of the Major Organisms, and those responsible for the coordination and the prioritizing of areas of evangelization, as handed down to us by the last General Chapter and the Encounter of Major Superiors in Colmenar Viejo. Let me recall these priorities: Vocational Youth Ministry, Bible Ministry and Biblical Animation Ministry, Justice, Peace and Integrity of Creation, Missionary Procure, New Technologies in Information and Communication, and the Internet; it was also possible to come as a coordinator of a priority area of the Organism, which was not included in the four priorities. The invitation to the encounter has been made both to lay people as well as to Claretian Missionaries, the condition being that they were actually responsible for these priority areas of Major Organisms.

The basis of this meeting is the need to seek out the Mission that the Spirit wants us to pursue. We will start, from the outset, by writing up a musical score with the guidance of the Spirit. As discussed a thousand times in the recent workshop “Theology for our Mission”, it is the Spirit who ‘calls the tune’ for God’s unique mission. Indeed, we must be clear from the outset that we are looking for our own “voice” in the score of infinite instruments and voices that make up the great symphony of God’s Mission for humanity.

The last Synod on the New Evangelization has focused on what is the ‘raison d’être’ of the Church: evangelization. This is the only work that the Father and the Son have entrusted to the Church: to continue the proclamation of the Good News of Jesus Christ. The Spirit of Pentecost sends out the disciples to proclaim Jesus Christ to all people; this is the ‘raison d’être’ of the Church, to be sent, to be “God's messenger”; the Church is, by its very nature, God’s Mission. We, Claretian Missionaries, participate, within our own particular charism, in the one mission of the Church: the proclamation of Jesus Christ. The Spirit asks us to participate in the one mission of the Church, from within our charism, in communion with other charisms, ministries and services that make up the Church. The Mission, which the Spirit urges forward in the Church, results in an incredibly beautiful and committed symphony of charisms, ministries and services that speak of God's love for humanity. The circular Letter from Fr General includes an adjective in describing our participation in the mission of the Church: Missionaries. It is an adjective which becomes for us, as for the Church as a whole, a noun. We are MISSIONARIES, within the Church which, being missionary itself, can only be true to itself. But ... what does it mean to be missionaries in a Church which is already missionary itself? It is really vital for us to know what it means to be a Claretian Missionary within the Church’s Mission. There is no doubt that our Constitutions and our history give us a clear framework, but do not exempt us from a specific search about what our mission today is all about. As missionaries within a Missionary Church, we must be on the front line, where we are needed most “urgently, timely and effectively” in the Mission of the Church. But ... how do we define our mission as Claretians Today, at the beginning of the XXI century?

The Synod on the New Evangelization, the Circular Letter of Fr General, the passing of the years since the “MCT”, ... everything invites us to reflect on our mission in today's world; on the musical notes, on the voice, which has to be interpreted by this instrument, which is the Congregation in the context of the Church; in the context of the music of the Spirit’s Mission.

This is the reason that the General Government has promoted the reflection appropriate to this encounter: a reflection on the Claretian Mission now and in the years to come. It is a reflection on the Claretian Mission at the present moment of time. The first opportunity was the workshop “Theology for our Mission”, which took place in Colmenar Viejo in September 2012. The second stage consists of five encounters on the Claretian Mission on the different Continents. The first is this one, in Latin America, and later, but still in the current year, we will hold the ones in Africa, Asia and Europe. The basic objective of this series of meetings is to specify the characteristics of the Claretian Mission for the coming years, on every continent. The third stage will be taken up again with a synthesis of our thinking; at the encounter of the Prefects of Apostolate of the whole Congregation, we will share all our reflections and experiences at these meetings, so that we come to some conclusions about what the Spirit calls us to do as a Congregation.

This encounter is, therefore, the moment to delineate the characteristics of our mission on every continent in the coming decades; we will take it step by step. We begin by going back to what was a workshop for our “Theology for our Mission” and the contents of the Circular Letter “Missionaries”, which Fr General addressed to the Congregation last September. We will continue with a presentation about the present and the immediate future of our continent and the Church on our continent. After a day of rest and contact with reality, we will begin the work of discussion and synthesis to define the following: lines of action, appropriate recipients and strategic locations of our Mission as Claretians on the Continent. The process of the clarification of our charism, which we have begun, should eventually establish three levels of deliberation: the Claretian Style, priority Lines of Action and priority people to work with, as well as strategic locations. The Claretian missionary style must be fundamentally common to all the Claretian Missionaries; the lines of priority, the recipients and the strategic locations should define our missionary programmes of action, steering us towards renewed and effective activity in the current continental climate.

We already have some markers to work from; for example, aspects of the Claretian style we have in common, features of which can be gleaned from what Fr General's 10 circular letter has already given us. Regarding Priorities, priority people and strategic locations, we are not starting from scratch, neither in our experiences of the past nor in the guidelines from the workshop at Colmenar, but we have to be creative. There will be time to step back from the dreams, but we have to dream. We are missionary evangelists and to dream, as Fr Claret did, and to give one’s all in achieving those dreams, is typical of Missionaries. The important thing is to come to sound judgement because we will not be alone, for the Spirit will be with us, if our judgement of God's will is right and fitting. So let us move ahead with this adventure of community deliberation.

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In a world of change. The Claretian Mission

Miguel Ángel Velasco cmf General Prefect of Apostolate 14 In a world of change. The Claretian Mission

The central objective of this presentation is to provide a benchmark for the work that we will carry out throughout the week. It should become a congregational reference point not confined to the requirements of any of the continents but, as we shall see, stressing the need to build our congregational mission in a constant dialogue between the Congregation as a unified unit and as a diverse body. Fortunately the universal Congregation that Claret dreamed of is slowly becoming a reality, and today to think about the Claretian Mission Today, we must think about the whole Congregation as a harmonious unit of varying diversity, not without its tensions, which is born of a common past history and which projects itself forward into the future with strength and vigour.

I. Within a framework of reference

1. Through the course of human history

The course of world history, of humanity in the world, is a convergent history. The human race began expanding across various parts of the world, stemming from what appears to be the origin of humanity, the Olduvai Gorge in northern Tanzania. What was probably a small group started spreading throughout Asia, Europe and America, eventually reaching Australia. Curiously, the history of mankind has been a history of progressive separation and of progressive re-encounters. The re-encounters have been, for the most part, caused by lust for power and wealth but, mysteriously, the infrastructure of the culture of each of the different peoples has been enriched by mixing rather than being destroyed. It is as if genuine human nature has avoided being trapped in evil ways in order to seek out the good.

After many centuries of separation, we have gradually moved towards a time of globalization and interdependence. Once again, during this period, the desire for power and wealth has been prominent but, as always, the life-seeking depth of humanity does not want to stay locked up in those chains. The relationship bonds amongst countries, groups, communities, people, ... they weave a huge tapestry, where human, and humanizing, Life thrives.

The twentieth century was a century of two world wars, in which Europe engulfed much of the rest of the world in its tragedies. In their wake, nothing was the same; not only for the more than 60 million who died in the two wars, but also for their lasting effects. The division of countries into political and economic blocks has divided the world. From the blocks and the “Three Worlds”, after the fall of the Berlin Wall, we passed to zones of influence. This whole process was completed with a lot of pain but is giving birth to a different world where, together with sin, there is grace and Life. It is a world which, on the one hand, is bound by the media, led by mobile technology, television and the Internet, and on the other hand, is being experienced differently in each country and on each continent. The world is, increasingly, taking on a threefold structure: global, continental and national. We must not forget any of these three dimensions if we want to design church or congregational evangelism that truly meets the needs of the people. Furthermore, we should endeavour to understand everyone in their national, continental and global context if we want to appreciate both their present and their future circumstances. We should not forget that, at the end of the day, evangelization must touch everybody, and if not, it is not evangelization; the experience God wants to build in the world is that of personal salvation through personal encounter. That is really the purpose of evangelization, of our Mission, but to think about each person, with their future needs, we must not just look at their family or social context.

In conclusion, we are part of a Humanity that was born relatively united; then it grew apart; then it spent, and is spending, time to get back together again; it experiences unity and diversity, and it walks towards a world that is increasingly global, continental and local. This is the world that God gives us to announce the Good News of Jesus Christ.

2. The event of Vatican II

In the nineteenth and twentieth centuries, two councils left their mark on the history of the Church with the name of Vatican. The two addressed the issue of the Church and its reason for being the centre of attention. Importantly, the calling together of the two councils, and their deliberations, can only be understood within the context of the Church at that time and, more importantly, within the global context in which the Church was living.

The reflection of Vatican I started from the need to defend the walls of the Church from actual attacks, from groups with a long history of confrontation with the Church. Vatican I not only failed to finish its discussions, debates and discussions on the essence and rationale of the Church, but even more importantly, they finished them when they had scarcely begun to agree on some of the aspects of its proposed scheme of development. Curiously, the end of Vatican I was forced by an event that had nothing to do with ecclesiastical history, which was the entrance of Vittorio Emmanuele on October 20th, 1870 in Rome and, alongside that, the disappearance of the Papal States. Vatican I was a Council on the defensive, an expression of a Church defending itself, that was about to move into a new epoch ... in the world from which it was developed, and to which it was sent by the Spirit. The structure of the new Europe and the New World, which led to the two world wars, was in the process of development. The role of the Church during these wars, fortunately, could not be that of a secular power, but rather of a different power, much closer to the real purpose of the Church.

The Church of Vatican II was born of the openness of spirit with regard to the Bible, liturgy and patristics. Theologians, who were responsible for the Council documents, “touched on” the Church’s origins which were closest to Jesus Christ; they managed to strip away from the Church many centuries of turbulent history, perhaps unavoidably so, which had masked its true raison d’être. Vatican II (1962-1965) convened for the first time in history, an assembly of bishops from around the world; a truly universal Council. For the first time in its history, the Church began to be perceived as a universal reality open to the world at large, and not just to Europe and the Americas. Representation in Vatican II brought together the five continents to deliberate on the Church. Amongst the members of the Second Vatican Council, 38% 16 were European, 31% American, 21% from Asia and Oceania and 10% from Africa: a universal Council which was an expression of a changing world, freely opening itself to that world. In the 60s, Europe witnessed the flourishing of existentialist thought, the possibility of overcoming Auschwitz, the beginning of peace amongst Europeans and collective organizations; even the ever present Iron Curtain seemed less insurmountable, and the rhetoric of the Western World seemed more social and people-centered. The world opens itself up to a new history and the Church, undeniably, opens itself up to the world.

Not long ago I heard a few comments made by Claretians at the “Claretianum” Institute in Rome about their experiences at the time of the Council; these Claretians ¨ wondered “what could come out of such a group of venerable elders educated in scholastic classicism?” The fact is that all turned out for the good and, in the end, the documents that came out of this Council assembly were full of the good news of the Gospel, of the good news of the Spirit. With these Council documents, the same did not happen as in the previous century with Vatican I, when it did not manage to finish their reflections on the Church and could only approve a document, taken out of context, on the Papacy. In the documents of Vatican II we see a picture of the Church open to the world where “the fresh breeze of the Spirit” was able to ventilate the room; where the renewal inspired by the Spirit was evident.

In the process of the Church’s self-examination, a characteristic aspect of Vatican II, Christ is the centre of everything, and is the whole rationale for the Church. Jesus Christ is the Word of God, he is the kingdom of the living God that can never be either the Church or Humanity at the present time. For Vatican II, to talk of the Church is to talk about Christ and speak of the Good, the Great news aimed at those who are the repositories of the power of the Spirit in history, but do not believe in Christ. Because outside the Church, salvation, Life and Hope which the Spirit of Jesus Christ sows, the Lord of history, is also present. For Vatican II, the Church was put on a missionary track to continue the proclamation of the Good News of Jesus Christ to all, with his word and with his life.

The Church is to be a living expression of its commitment to salvation, and filled with God’s hope for the world. The Church must be Missionary, taking up the mission of Christ as its own, not because it should embrace it along with other missions, but because it is its only raison d’être. The Spirit of the Lord Jesus is what fills it with life, closeness, solidarity, good news, and hope against hope. It is the Spirit that speaks to the Church in its definition of Lumen Gentium:

"Christ is the light of the people. Therefore this sacred Synod, meeting together in the Holy Spirit, eagerly desires to enlighten all people, proclaiming the Gospel to every creature (cf. Mk 16:15) with the light of Christ, that shines on the face of the Church. And because the Church is in Christ like a sacrament, or like a sign and instrument of its intimate union with God and of the unity of all mankind, it intends to present to the faithful, and the whole world, a more accurate picture of its nature and universal mission, fruit of the doctrines of previous councils. The conditions of our time give this duty of the Church much greater urgency, namely, that all people who, today, are more closely linked with each other through social technical media and cultural ties, should get to understand it in its entirety "(LG.1)

17 And it is this same Spirit of the Living Jesus Christ, which speaks to the Church, which feels solidarity with the men and women of a human race that is full of hope and full of suffering.

"The joys and hopes, the grief and the anxieties of the men of our time, especially of the poor and the afflicted, are exactly the same joys and hopes, grief and anxieties of the followers of Christ. Indeed, nothing genuinely human fails to find an echo in their hearts. The Christian community is made up of people who, gathered together in Christ, are guided by the Holy Spirit in their journey to the kingdom of the Father and they have welcomed the news of salvation for all men. The Church, therefore, has a genuine intimate solidarity with mankind and its history"(GS 1)

Afterwards, the Second Vatican Council will use many images to define what she is, especially as the People of God and Body of Christ, but everything in the Church is to proclaim the Gospel. This proclamation of the Gospel, this Mission, this creative sending of the Spirit to the Church, has to be a commitment, as was the case with Jesus Christ himself. It is impossible to bring the Good News without a deep love for the beloved children of God; without living your own life.

The words of the Second Vatican Council on the Mission are not simply words about missionary strategy, they are words born of God Himself, because they define him as he is: a being committed to love. The reception of the spirit and the documents of Vatican II are still being processed; we must once again emphasize the proclamation of the Good News of Jesus Christ to all, as the raison d’être for its mission and for our mission.

3. Intercultural relationship. The omnipresence of the West.

Our world, the Humanity that we share in, is undergoing a profound period of change. It cannot be said that change is a reality uniquely pertaining to our times, rather it is a dynamic consistency in history, not only of secular history, but also of history itself, understood as the History of salvation. But our own historical period has its own special characteristics. I want to focus on the phenomenon, as the impetus towards the future, which I consider most relevant.

There have always been predominant cultures, dominant or more apposite in different geographical areas of the world. These cultures have been swallowing up and transforming the ways of living of other cultures, of other lifestyles and other ways of interpreting existence. This dynamic is as real as the History of Humanity itself. This history of cultural mergers is driven and guided, like most things in the authentic history of Humanity, by positive or negative forces, by positive or negative values. So there is nothing new about it today, but in fact there is something hugely different: the global dimension of the changes and influences.

This current period of history is characterized by the amazing influence of the dominant Western culture, with all its values and all its anti-values. The dynamic of cultural transformation is taking place in just the same way, with the same mixture of positive and negative factors, but in a global manner and to a degree unmatched by other times. The spread of Western cultural values and anti-values, in every corner of the world, is prodigious.

18 The values and anti-values of different cultures that come into dialogue with western culture, in many cases, can be seen to be swept along by the power of the process of transformation and by the attraction that, as a whole, this culture has abruptly brought with it the power of the consumer society and personal wellbeing. It would seem that Western culture has, in many cases, put itself forward as a complete alternative to traditional cultural forms in different parts of the world.

For us, as believers in Jesus Christ, every culture has the Seeds of the Kingdom mixed in with its own traits, customs and values which are uniquely different. The presence of the Spirit of Life is embedded in the genetic code of Humanity and can not be deleted in any man or any culture. The encounter of different cultures with the dominant Western culture means, in many cases, not only accepting the principles of the inescapable secularism of many things, but also a cold attitude towards religion, a remoteness from God and even atheism that might seem inseparable from this culture. This movement would also seal the disappearance of religion present in the vast majority of human cultures.

Having said all of this, I want to ask both you and me the following question: is the Western culture really atheistic or is it just that man has moved away from God? It is strange that the fruit being spread by a Christian Europe seems to be a godless culture. Actually this has not been the case throughout history, but rather the opposite; Europe, the cradle of Western Culture, has preached the Gospel to the four corners of the earth, and keeps within its breast a tremendous yearning for transcendence. Certainly there are some who only seem interested in stripping away this culture which has its roots in Europe, which has its roots in Christian belief, but their actions lack legitimacy.

No cultural form can identify itself completely with the Gospel, however much men and women can live by it; it comes to be mixed with their cultures. Western culture, like all others, has within it the Seeds of the Kingdom of God, as well as many other things which are not seeds of the Spirit. Seeds of the Kingdom include, for example, respect for the human person, a sense of solidarity, openness to transcendence, affirmation of the secularity of the world, individual freedom; what are not seeds of the Kingdom, for example, are the competitive spirit, liberalism, consumerism, the desire to dominate, and monetarism.

As missionaries we will have to seek out and to deliberate what actually comes from the Spirit. We will have to do this in each and every human situation. We are looking at the coming years as decades, during which these cultural shifts are going to continue. We are in the process of seeking out the Seeds that the Spirit has spread amongst all cultures; if this is what we really do, we will have the right disposition for planting new seeds of the Spirit in these cultures. These new seeds of the Gospel of the Spirit of the Gospel of Jesus will enable the horizon of the new Humanity, so desired by God, to be seen as a closer reality in every corner of Humanity.

The future of the world, which is almost upon us now, is a global future. It is vital that every community, every geographic area, should enter into dialogue with each other, take the best from each other and keep their own identity. This mix of cultures, with one being dominant, is a great opportunity for the growth in universal solidarity. We as Claretian Missionaries and as a Church, we should encourage both diversity and unity; in each geographical area we must encourage the formation of values common to all of Humanity and, at the same time, the preservation of the values of each area. 19 Careful deliberation will help us to find these values, which themselves are but the seeds that the Spirit has planted everywhere in the world.

II. Our vocation within the Church

4. Proclaiming Jesus Christ

We are missionaries, which means, we are sent by the Spirit to proclaim the Good News of Jesus Christ, in the common mission of the Church, to all human beings. The Second Vatican Council brings us back to this and puts the centre of the Mission of the Church there, in Jesus Christ himself. The purpose of the Missionary Church is the proclamation of Jesus Christ, as the one who shows us who, and what, God is; shows us who and what man is. The Church's primary mission is to present the humanity that God wants for us, and that it is Jesus Christ who is the message and clear reference for everything.

The distinction between the Kingdom of God and the Church was an issue that took a long time to solve, and which caused many headaches in the Church during the centuries before Vatican II. Again the Council makes it clear that we can not identify the Church as the Kingdom of God, but we can not separate them so that they are at odds with one another. The Church is a sign of the union of God with Humanity, and of God's attitude to mankind, or that’s what it should be.

Like Jesus Christ, it gives us the Word of God about man and about Humanity in words and deeds, but the Church must also preach with words and deeds. Only then can we truly be a kind of parable within the world.

Being a living parable of Jesus Christ, the Word of God, means having the same attitudes: drinking of the Spirit where He drank, so that we can do the things he did. So our proclamation of the Word of God to people, of Jesus Christ, will be a word expressing commitment, hope, closeness, forgiveness, and liberation. It will be a word that opens up horizons for the future and generates a Church of the Spirit, full of fraternity and servant to all.

To be a living parable of Jesus Christ, like him we must get to know the community, the people. We must listen, watch, live, share experiences with others and, above all, love them. If you do not truly love those for whom the Spirit wants to send us, all our proclaiming of the Word of God, Jesus Christ, as the good news which is full of hope, all this will be absolutely impossible. People can’t experience us in the same way that the people, who were with Jesus, had experienced Him, who found in Him a presence and authority different to that of the Pharisees and the Doctors of the Law. Listen, contemplate, live with the people so to be able to detect the Spirit's presence and power in Him, and be able to feel and recognize the calls that come from the Spirit, from the very depths of the human beings who are with us.

20 5. At the root of our missionary charism.

Our special charism in the Church, our contribution to the fundamental rationale of the Church, to Evangelization, is defined in our Constitutions. Many section numbers could be quoted, but I will take these two:

"The aim of our Congregation is to seek in all things the glory of God, the sanctification of our members and the salvation of people throughout the world, in keeping with our missionary charism in the Church." (no. 2)

“We, the Sons of the Immaculate Heart of the Blessed Virgin Mary, have also received a calling like that of the Apostles and have been granted the gift to follow Christ in a communion of life and to go out into the whole world to proclaim the good news to every creature”(no. 4)

This is our service to the Church and this is our service to the Evangelization of the Church. As a Congregation, as a congregational community, we must reach out to everyone to proclaim the Gospel: the Good News of God to the world, that is Jesus Christ himself.

Our missionary style is not defined by specific works of evangelization which we must necessarily follow. The missionary style which Fr Claret gave us, and on which our Constitutions are based, is someone who selects missionary work that is appropriate to the needs of time and place. Without doubt, the missionary work of our congregational tradition is important in defining the future, but it is so especially because it invites us to question the reason why this type of work was chosen. That is to say, the work of years past, from the time of the foundation of the Congregation, which provide clues that should guide us as to where to make our apostolic choices and to carry out our labours, but are never a defining characteristic of our charism.

Our Congregation of Missionaries must constantly reinvent itself, but not just when we arrive in a country or region. Our charism is to be renewed with the passing of time, to the rhythm of events in each location. I'm not just talking about the Major Organisms having to review their projects to fit the congregational project, but in each place, each missionary project has to be adapted to what the Spirit is asking. This, obviously, can not be done by Claretian Missionaries who stick with congregational, provincial, community or personal traditions of the past. We must be, always and everywhere, alive with a missionary attitude: open to what the Spirit wants to entrust to us.

21 III Our Congregacion of Missionaries: Preparing the future

6. Changes and orientation of the present Congregation, thinking about the future.

In recent years the congregation has been undergoing significant change with respect to the organization of its Organisms. General Chapters have kick-started revision in the shaping of Major Organisms and Conferences, in order to better respond to the missionary needs of each area of the world.

In Europe the change began with the creation of the province of Santiago, with the integration of Aragon, Castile and Leon and is currently carrying out a review process of our missionary presence in Europe that will entail a change in the number of organisms, priorities and work. Currently the Claretian presence is established in the following countries: Germany, Portugal, Spain, UK, France, Italy, Poland, Switzerland (Santiago), Russia (Santiago, Poland), Belarus (Poland), Czech Republic (Poland), Austria (Germany), Slovenia (Germany).

In the Americas they have merged the two provinces of the United States; Argentina, Chile, Paraguay and Uruguay have given rise to San Jose of the South; the two Brazilian organisms have merged into a single province, and western Colombia and Venezuela have joined together to form Colombia – Venezuela; Peru - Bolivia, another newly created province, has a presence in both countries. In addition to these significant changes, the two conferences of America have joined together, evolving into just one, with areas of responsibility that are more clearly defined and enhanced. In addition to these countries, the province of the Antilles includes presences in Cuba, Haiti, Puerto Rico and the Dominican Republic; the province of Central America comprises Costa Rica, El Salvador, Guatemala, Honduras, Nicaragua and Panama. The province of Colombia - Ecuador has presences in both countries

Asia has the characteristic of consistent growth, bolstered by our long-term presence on this vast continent, which is characterized by the presence of the great Eastern religions and the Catholic Church minority except in the Philippines and East Timor. At this moment in time, the Congregation has three provinces in India: Bangalore, Chennai and St. Thomas; Chennai with the dependent delegation of Kolkata, to which is added the independent delegation of the North East, all of which are organisms with a significant rate of growth and consolidation; forming a Conference with them is the newly created Delegation of Sri Lanka, dependent on Germany. The other conference in Asia is made up of the East Asian Delegation (China - Macao, Japan, Taiwan), Indonesia – East Timor and the Philippines. The spread of the Congregation to other areas of Asia is ongoing. In the future we will have a new province in the North East and, further down the road, an independent delegation in Kolkata.

Africa is a continent full of realities and, more than anything else, full of possibilities for the Congregation. We have moved a long way from the founding of the first stable mission of the Congregation in Guinea. Since that distant moment of time, the presence of the Congregation has continued to grow through the coordinated action of many other Organisms within the Congregation. We have recently created the

22 Independent Delegations of Congo and Cameroun, and the Mission dependent on the General Government of Gabon. Nigeria is now divided into two Organisms, Independent Delegation of the Western and Eastern Provinces. In the western part of Africa we also have the Ivory Coast (Poland); and in the near future we will reorganize our presence in East Africa (Tanzania-Chennai, Uganda-Bangalore, Kenya-East Nigeria, Zimbabwe-Betica), currently made up of missions dependent on other provinces. Dependent on Portugal are the missions of Angola and Sao Tomé and Principe, and the Mozambique Mission is dependent on Brazil. Our presence in Southern Sudan and South Africa is still at an early stage. As you can see, Africa is a continent in transformation in terms of the Claretian presence and, therefore, in the next twenty years will see many changes and many new positions opening up.

This list of areas and countries is rounded off with Australia and its two dependent communities on the Philippines, with the collaboration of Indonesia.

We have here, in total, 62 countries on five continents. Each of the zones has its own different situation, its own orientation, its own problems and potential. For us the Claretian Missionaries, as with the Universal Church, we are clearly extending our attention from a single charismatic centre. Or, putting it in other words, we are spreading the news of the Claretian charism, not only now but more so in the coming decades, as a charism that takes on life in the various areas of the world. A charism which is destined to enrich the mission on each of the continents; a charism whose music is being increasingly heard.

Unity in diversity, or diversity in unity, is a reality that must be underlined and must become increasingly integrated into our consciousness as Claretians. We are a missionary family which, at its very heart, lives out the desire that Fr Claret had at its founding, “For everyone”. As the Church began to realize, in the celebration of Vatican II, it has a global and universal reality, seen through the diverse colours, customs and sensitivities of the Council Fathers, our Congregation increasingly understands the nature of this greatly enriching diversity. We are increasingly “global”, as a Church and as a Congregation, but in a different way to the organizations of power. Our form of globalization has nothing to do with power or wealth, but has everything to do with the proclamation of the Good News of Jesus Christ to a world that is destined to be the Family of the Children of God.

I have no doubt that we must look for a spirit and congregational structure well suited to meet the needs of this increasingly universal Congregation. A structure that makes possible the existence of a diverse reflection on the Mission that the Spirit seeks in us in each location, and also embraces the mutual enrichment of all the parts that make up our congregational family. There is no doubt that, when looking for the characteristics of our missionary charism in the Church, we must look to Fr Claret, to Vic, to Madrid and to Fontfroide. Precisely for this reason, from our past, we must learn how to read the history of the Congregation of Missionaries on each continent and to interpret the signs of the times at three different levels: global, zonal- continental and local.

7. It is necessary to have an organization for the discernment of the Mission.

After so many observations and digressions, I now want to give an opinion on what must be our guidelines for the congregational mission for the coming decades. 23 The planning of our mission will have different levels of specificity. The first level must be common to the whole Congregation, its definition being principally the work of General Chapter, since it is necessary to specify a period of time which must guide our missionary activity throughout the Congregation. Based on our Constitutions, it is vital to take everything from our congregational past and define the lines of the Congregation for the future. A second level should be carried out by continental areas, following the guidelines of what has already become customary in synods and documents in the Universal Church. At this second level we have to define the general direction of the Congregation for the area (which could also be the job of the General Chapters), and define the priority lines of action for the continent. The latter has to be a job of work for the Conferences; we could even point out some strategic positions in the development of these lines of action. A third level of specificity should be in the hands of each of the Major Organisms; each would have to develop the lines of priority for the Organism, as well as strategic positions; all of this must be included in the Major Organism’s Missionary Project.

Going a little further. Each continental area will have to look for the most appropriate form of coordination, so that they support, especially, the priorities agreed for the Congregation and the area. Continental coordination, or by continental areas, will mainly involve members of the governments of the Major Organisms. The coordination of all continental areas, and of the different congregational priorities, must be in the hands of the General Government.

Let’s not forget that planning is the last phase of a laborious process of discernment in which community life, prayer, celebration and listening to the Holy Scriptures are to accompany the reading of the Signs of the Times that the Spirit puts before us through the people for whom we are sent.

8. The general outlines of the congregational Mission for the coming years

The first thing that must be said is that the title of this section will not correspond to the content that I am going to develop. First, because this is a matter for the General Chapters and, secondly, because a proposal precisely along these “guidelines of our Mission today” is what we want to present as an end-result of the process which includes these continental meetings. So, what will come next is, no more and no less than, my own opinion, at this point of the process, on the most important thing we have to keep in mind as guidelines to Missionary action in the Congregation.

8.1. The missionary community

The first thing we have to say, in a clear and distinct manner, is that the Claretian Missionaries fulfill and live out our charism as a community. I'm not now talking about us forming legal communities, but that we make up communities for the Mission. Our vocation has us belong to a single congregational community, to its corresponding Major Organism, and to the local community, and from these we develop the Mission.

The usual discernment concerning the Mission which we have to undertake, endows us as true Claretian Missionaries; we must constantly ask ourselves about where the Spirit really needs us. So, if there is no real community, for the Claretian Missionaries, there can be no real purpose for discernment nor for the Mission.

24 It is also clear that, as with all religious communities, our lifestyle has to be God's parable. In our case the parable of our missionary community life should not just be about “the family and those close to us” or “about communities open to others”; it must be about a community that looks to planning and working together .

This community experience, which translates into prayer shared together, discernment, planning, family life and a sense of belonging, is not only to be lived in the local community; we have to find ways to live it at the level of the Major Organism and the universal community.

8.2 The Congregation’s conscience. Martyrs of Barbastro

Following the debate which has been initiated regarding the community, our missionary work must become relevant to the Congregation’s sense of belonging. Our missionary flexibility to go to any part of world, which is what has made possible our current presence on five continents, has to be gradually forged during the period of formation, and to be nurtured throughout life, and all this arises precisely from our sense of Mission common throughout the universal Congregation. For me, this matter of the Congregation’s sense of belonging has always been a reference to the Maryrs of Barbastro; in his letter of testament, Faustino Perez constantly refers to the Congregation as “Dear Congregation”. To Faustino Pérez, the letters ‘cmf’ after his name were not just an acronym, but represented his family name; so with the Congregation he uses a familiar form of address and refers to it by name.

We are embarking on a period which will be as important as our awareness of what the Spirit calls us to do everywhere we are, and to have a clear conscience of what He asks of us as a Congregation. We are a Universal Congregation, within the bosom of the Universal Church, which provides its own type of charismatic service: the proclamation of the Good News to everyone. In turn, we have to open our minds and hearts to the knowledge of what the Congregation is in the world, and to how our brothers in other countries and areas are living. For this congregational awareness to be effective, communication amongst all Claretians and in all the provinces is not just important, but absolutely vital. It would be very sad if we didn’t accomplish this because, these days, communication via the internet is so easy.

8.3 Profound experience of God

For Claretian Missionaries, taking our cue from Fr Claret, awareness of what God wants of us springs from the Word of God, which gives us direction through Humanity, through Sacred Scripture and through the Church. In the town of La Granja, Segovia in Spain, where the Church of the Rosary is located, it was there that Fr. Claret spent many hours praying; it was there that he experienced the conservation of the Sacramental Species. Fr. Claret used to pray before an image of the passion of Christ; Christ is looking up to heaven with open arms and hands, a noose hangs around his neck and his knee rests on a globe of the world where Adam and Eve are represented and, in the background, there is the scene of a celebration. For Fr. Claret, prayer was not something that separated him from the reality of the world, but something that was born of the experience of the Holy Spirit and which helped him to live in a relationship with God in the midst of a world that he was committed to, and for which he was praying.

25 A profound experience of God, but in and of the world. A time of personal prayer and solitude, but within a life committed to the world and its people. If the Church’s only meaning is as a Missionary Church, we as Claretian Missionaries can make that doubly relevant.

8.4. Mission within the Mission. Specifying what we are

The whole of the Church is a Mission, and it is at the service of Mission, but to each according to his own charism and duty of service. At the beginning, we made reference to the “symphony” when speaking of the Spirit that drives the Church forward. It is a symphony that has many movements, not just three or four, and it is played by a huge orchestra. Each instrument has to play in tune for everything to sound as it should sound. It is really important that we Claretian Missionaries sound as we should sound, and not try to sound like other instruments for which we are not properly trained.

Without a doubt, if we do not have a role that clearly and specifically defines us, this will make it more difficult for us to find our niche; but also, given that we are missionaries with a compassionate spirit like Claret’s, we tend to want to do everything, cover everything and accomplish everything. In the end, if we take this road, however generous it may seem to be, we are not fulfilling our own calling, and with a huge workload that is not strictly ours.

We are faced once again with the process of discernment. We must be able to make decisions. Again, to achieve this, the experience of the Spirit is vital, so is the Community as a body that deliberates and has the ability to read the signs of the times, for which it is essential to be “of the world”. This process that we are undertaking is to better position ourselves within the mission that the Spirit asks of us within the Church, as a Congregation and on each of the continents.

8.5 A Church in the spirit of Communio

Our function is specifically to be Claretian Missionaries, not on our own, but in communion. We must finally put an end to the exclusivity of missionary congregations, to competitiveness amongst congregations and amongst secular diocesan clergy, as well as an attitude of paternalism or clericalism towards the laity. It is obvious we should move towards living the experience of Ecclesial Communion in the one Mission. The terms ‘shared Mission’ or ‘inter-congregational Mission’ should always be understood within the context of the Church as Communion. Every lay person, every religious and every ordained minister has a necessary and complementary mission within the Church, in every Christian community. We need to promote, afresh and with renewed energy, this status of being a Church and carrying out its Mission.

We are in a Church that we ourselves define, and we try to live as a Communion of Life forms, of Ministries and services, as well as in communion with God. Everyone must learn to work with others, without undermining other charisms and ministries, and collaborating with others. In fact we do have a founder who was a master at knowing how to “share the game” and look for partners to implement everything he saw as necessary. That is how we should operate, in a spirit of communion with other charisms and in fellowship with other ministries and other ways of life in the Church. 26 In this spirit of the Church as Communion, we must carry forward our plans for evangelization. In every part of the world we have to focus our efforts on building Christian communities with the stamp of this communion. We must follow the trail blazed by Vatican II, where we are presented with a Church full of diversity and complementarities, just like the Trinity itself. We must carry the Spirit forward to help create a Church in which the diversity of charisms, lifestyles and ministries are an image, a parable, in the same manner as the Trinity. Only then can we make sense of what it is to live the life of God in us, and likewise the Church, and every small community, may become a parable of encounter, of forgiveness and brotherhood, in the midst of a world that interprets diversity as divergence.

8.6. Evangelizers

We talked about building a Church in the spirit of Communion, so that the world may believe; so that the world may know Christ and so that a Church in the spirit of Communion may be filled with joy.

To create communities in the spirit of communion, but to do so with people who are aware of their mission and vocation in this Church. Once again, Vatican II and its documents concerning states of life in the Church, offer us a unique form of orientation. It’s not just a matter of teaching Theology, it is vital to shape “the heart”, “the head” and “the hands” of members of a Church which should be characterized as being in “Communion for the Mission”.

The formation of evangelizers, especially the leaders of evangelization, is something that belongs to our charism, from the time of Fr Founder himself. The urgency to take the commitment of the Good News, and its ability to transform reality, to the ends of the world was what moved St Anthony Mary Claret to concern himself with the new families of Consecrated Life, with seminaries or with lay people of the Academy of San Miguel. The rounded formation of these leaders in the spirit of Church Communion has to be one of our main missionary objectives. Because it is not only our Mission, and because we have a specific role within the Mission, entrusted to the Church by the Spirit.

8.7. To those who do not believe or have lapsed from their faith

We are, first of all, missionaries: our calling pushes us to do everything possible and impossible so that those who do not know Christ, will get to know him, and for those who have fallen by the wayside and forgotten him, will be reminded who he is.

This is not a matter of converting people by force, or preaching and proclaiming Jesus Christ in an inappropriate way. This proclamation should be based on the modus operandi of Jesus himself, which is an expression of respect that God himself would use on behalf of human dignity and freedom. We must find the ways, times and places most appropriate for proclaiming the Good News of Jesus. Like Fr Claret himself, to help each person seek consolation and personal encounter with Christ. Fr Claret gave us a role model, during a time when preaching shocked people about the power of hell, of how the presentation of the Gospel should be from the perspective of God's love and positivity. We may be tempted to present alarmist descriptions of our world and of humanity, but that is not the way to do it. We must emphasize the good, without forgetting our condemnation of all that is unjust. But above all, we must 27 emphasize in our proclamations everything the Gospel says about closeness and hope.

Claret's soul, filled with God’s Spirit, could not resist the fact that so many people did not know Jesus, that is to say, he could not bear the fact that there were people who could not experience the same joy he had in his closeness to God. This is the real reason for evangelization: to desire that everyone should experience the God who is all love. With this knowledge, the evangelist, the missionary, is capable of finding the most unlikely and creative means of taking the Good News about God to where it is most needed. From the love that you feel inside, the fire of the Spirit, the whole of life is set on fire. This was the fire of Claret.

8.8. Sacred Scripture as a source of missionary spirituality

The Bible, reading, meditation, prayer and its study, have always been a part of our Congregation. But it must be said that the place of the Bible has been given uneven importance in the Congregation, following the emphases and priority given to it in the Church. But there is no doubt, however, that the frequent use of the Bible by Fr. Claret for his own spirituality and missionary work must have stood out as extraordinary in his day. The Bible, and our reflection on it in the context of being missionaries, was taken up once again in the project Word-Mission and, since then, has been ever present in Chapter decisions and in the daily life of our congregation. Sacred Scripture is an exceptional way to be in communion with what God wants; an excellent way to correctly discern and find out what the Spirit wants of us, as a Congregation.

In another sense, but arising from the same roots, the Scriptures must be one of the fundamental pillars of spirituality, and of the commitment that we Claretians promote in our missionary activity. Everything must be imbued with, and based on, the contents, the spirituality and the style that is conveyed by the Bible, especially the New Testament. The New Testament and some of the books of the Old, will be especially important in our effort to give birth to, and to nurture, Christian communities in the spirit of Communion and prophetic Commitment.

8.9. From the perspective of the impoverishe

One thing to mention is the impetus that the presence of the Holy Scripture has had, and is having, on our spirituality and mission, but equal importance should be given to those who are not shown respect in their Human Rights. In the context of this, I want to include the poor, the impoverished, the persecuted, the migrants, those who have no access to education, those who are socially marginalized and, unfortunately, a lot more besides.

The Claretian Mission Today (MCT) left us a well formulated expression that has become ‘flesh of our Claretian flesh’ to evangelize “with the needs of the poor in mind”. Our style of evangelism, at the moment of planning, is to opt for the real care of the poor, in the aforementioned sense but, in the places where we are working with people who are not exactly poor, our evangelism must have a large component of solidarity with the poor and needy.

In line with the Church's Magisterium on Solidarity, clearly we have to choose, as Claretians, wherever we are developing our missionary ministry, in favour of the 28 defense of those most neglected, and denounce the injustices and the circumstances of those who live in privation. We can not let pass without saying something about the gross injustices that occur in our world, in the many communities that are made up of real people. It’s possible that sometimes we can defend our not having much contact with them, but when you get to know them, you get to see their lives, their feelings, their pain and joy ... if you have the true heart of a Claretian Missionary, you can not let things pass as if nothing has happened.

8.10. The people to prioritize wherever we ar

To complete this list of distinguishing Claretian features for the coming years of the Congregation, I want to focus on four kinds of people who are of importance to the future of the Church and the transmission of the faith: children, youth, young adults and family.

As Claretian Missionaries, the proclamation of Jesus Christ by every means possible, according to what is most urgent, timely and effective is an obvious observation to make, as is the creation and promotion of Christian communities that will enthusiastically live the experience of God, and who deeply love Humanity.

Focused on this second aspect, if we look to the future of the world and the Church, we must think of those who will be the future of the world and of the Church, and in the place where the most important values of life are learned. Our dedication to children, youth, young adults and families demands that we create processes and environments which adequately address areas where the process of growth in the faith of future generations of adults, and from the beginning, lays the foundation for an active and engaged sense of belonging in a Church that is Communion and Mission.

9. A Congregation which is itself symphonic

In the previous section, I have presented what I believe are the defining lines of our style and missionary action, for the present and for the coming years; they are, for me, the common basic lines of our participation in the one mission that the Spirit demands of its Church. It is evident that although this can be a guide to missionary activity wherever we are, this must be broken down into different operational guidelines and actions, though sometimes overlapping with each other, for each continent and even for each Organism. But even the way we understand these general guidelines of our Mission as Claretians in the Church, it should have its own shades of difference on every continent and in every congregational area.

We must understand our Congregation of Claretian Missionaries as a symphonic reality within the symphonic reality of the Church as a whole. The choices and priorities on each continent cannot, and should not, have the same music; they might have the same musical tone, without discordant notes, but it will have different nuances. It is very important that we learn that our Congregation must be in tune with the voices of the five continents, each with its own history, its own reality and evangelizing needs.

I will finish by reminding us again of the reason we are here in this encounter because we must put it definitively in the context of this search for what is common and what is different. We began this search with the Colmenar Workshop on 29 Theology for our Mission, where we found a number of key elements concerning the understanding of our Mission, both in the present and in the years to come. We will continue with the Second series of Continental Missionary Encounters in order to study more specifically how the Mission should be on every continent. Then we will finish with the Encounter of Prefects of Apostolate of the Congregation, looking carefully at what is common to all, and the specification for each continent.

III. Two text in conclusion

I want to bring in here two missionary testimonies that will inspire us to faithfulness and which speak to us of fidelity to the Spirit of the Risen Lord. The first comes from the letter of Faustino Perez, before going to his martyrdom, and the second is from the Father Founder. In them we find love for Christ, love for the Congregation, generosity of life and the centrality of the Claretian missionary vocation. With these two texts, I will now conclude my reflection

We all die happy, with no regrets or misgivings; we all die praying to God that the blood that spills from our wounds is not vengeful blood, but blood, alive and red going through your veins, it stimulates your growth and expansion throughout the world. Goodbye, dear Congregation! Your sons, Martyrs of Barbastro, send you a greeting from prison and they offer their pain and anguish as a burnt offering for our shortcomings and as a witness of our faithful, generous and everlasting love. " Long live the Congregation! Farewell, beloved Institute. We go to heaven to pray for you.

Faustino Perez CMF

Fire that forever blazes and never goes out, love that forever burns and never grows cold, embrace me that I may love you. I love you, Jesus with all my heart, with all my soul, with all my strength, O that I may love you more and that all may love you. O that you might be loved by me and by all your creatures. Most Holy Virgin, grant me the favour that all may be saved and no one condemned. Amen

St. Anthony Mary Claret cmf

30 3

Theology for our Mission

Two presentations of the meeting From Africa and from Europe 32 Guidelines and Conclusions of “Theology for our Mission”

Henry Omonisaye,cmf

1. Introduction

This write up attempts to summarise the conferences that we had on the theology for our mission which we had in Spain in September, 2012 and it presents in the second part the conclusion of the conferences as well as posit some questions for our reflection in order to incarnate this conclusions in the African Continent.

The concept of mission has various meaning for different people and from their different perspectives. Some see it as hierarchical, for some it is seen from the socio-political and revolutionary level, religious and denominational perspective, charismatic understanding or some see it as contra gentes, ad gentes, inter gentes, trans gentes or even Pastoral mission. In all of this, mission should be seen as “the task that an individual accomplishes by the mandate or assignment from another person.” This therefore means that mission originates from another person and in the Christian theological sense, it is the task the God entrusts to us humans. He therefore gives the contents and determines the nature. Therefore in carrying out this mission, we respond to God’s plan, having spatio- temporality as the horizon of our existence and execution of the mission. It is therefore mission Dei. This mission Dei is the mission of Christ (Lk 4,18-19) and the Spirit continues this mission at Pentecost which essentially allows for collaboration in the discernment of the will of God while carrying out this mission. Therefore it is also the mission of the same spirit which descended on the apostles at Pentecost. This is the same spirit that raises in us the right spirituality for the mission which is the “sensitivity, flexibility, porosity, obedience and resignation freely and responsibly adopted, in the presence and action of the Holy Spirit so that we might be deeply moved and inspired into activities. The spirit therefore nurtures the one sent and thus becomes the source of the spirituality. We need to live in the spirit in order to carry out the mission Dei.

What is the spirit saying to us in Africa? What is the African contextual meaning of the term mission? What role does the spirit play? Is it mission ad gentes? Inter gentes or trans? How best can we incarnate the action of the spirit in our missioning? Does the ad gentes model still work for us today? Shared mission: how are we incarnating this? What is the way forward here? What are the roles and importance of dialogue in our mission?

The Spirit in the World is the subject of change and transformation. This transformation leads to the realization of the mission of God in the midst of the conflicting ideologies of our world. This Spirit puts order in the whole of creation and also raises in people various positive and transforming forces that will lead to positive changes in our world. In the light of these affirmations about the role and actions of the spirit in the world, our world and our continent yearns for transformation in the areas of justice, peace, reconciliation, support for the poor and the weak, deeper sense of the presence of God and spiritual values. Our continent needs a total reorientation. It therefore means that we have to be at the disposal of this spirit to transform the world and be agents that that will lead God-project in a truncated and traumatised world.

We have seen in the recent events in North Africa, in South Africa and some of our countries the up rising motivated by a deep sense of wound and craving for justice.

What is the Spirit saying to us in these circumstances? What options do we have for dialogue and working with the poor and the needy in our missionary endeavour? How well have we listened to the signs of the time? How well do we also understand the movement of the spirit in all these circumstances?

This spirit is at work in the Church which is in Africa. The African continent at this point of her history needs the voice of sincere and prophetic people to move the Continent forward on the path of justice and prosperity. It is the action of the spirit that works through the prophets, possessing them to speak for God fearlessly. This is the gift of the spirit to the Church in Africa. Without doubt this continent is richly endowed and has the potential and resources to develop beyond this point where majority of people are wallowing in poverty and unjustly treated. The crave for wealth and political power, corruption, tribalism and ethnocentricism, as well as religious fanaticism, etc form the core of the causes of the problem.

The Church and other ecclesia communities live within this historical situation. It goes without saying then that the Church is deeply affected by this situation as the faithful are the same group of people involved in and sometime perpetrating these unjust structures. Unfortunately, the Church (Clergy especially) is sometimes accused of aligning with the propagators of this (Political) evils because of some material gains some of these member of the Church stand to gain. This allegation is also brought forward on the ethnic, (the case of Burundi and Rwanda, Sudan, are evident) political and religious levels (Kenya and Nigeria respectively). This situation questions the role of the Church in Africa as agent of peace and reconciliation. She will have to take up this role ones more and speak for the ordinary people.

What is the spirit directing the Church in African to do? What is the role of dialogue in this situation? In this circumstances, how has the church in Africa taken very seriously the recommendations of Africae Munus? How do we promote love and peace in our society? Does constructive dialogue lead to a healing effect? What is the place of intereligious dialogue in our mission? Ecumenism? Dialogue on different socio-political platforms?

The Mission of the Spirit has always been evident in the life of the congregation. This is evident right from the foundation, from the inspiration of our Founder to the gathering of the co-founders and the eventual establishment of the Congregation in the Church.

• Our Congregation has the Holy Spirit as its main source and Origin. CC86 • Our birth is as a result of the work of the Holy Spirit, the Blessed Virgin Mary and our Founder CC86

34 • Our missionary life is founded, enlightened, sustained and encouraged by the Holy Spirit • The spirit is the agent of our mission

Traces of the presence of the Spirit in the Congregation: The spirit through the heritage from our Founder continues to urge us to proclaim the gospel with a missionary service that is prophetic, eschatological and apocalyptic.

• Those of us call to this missionary life, like Claret feel being anointed by the Spirit for this purpose • Therefore the history of the congregation could be written as “a Family chronicle of the presence and action of the Spirit” • The dynamism, commitment and activities of the members of the congregation are indicative of the presence of the spirit. • Mission within the Church and actions in communion through dialogue, participation and co-responsibility • Collaborative initiatives • Christocentric life style is also pneumatocentric • Plan of formation- the Holy Spirit as the foremost agent of formation • Service of the word • Growth in vocation etc

What the Spirit says to the Congregation today?

• Where shall we carryout our mission: need to go back to the basics, we need to recapture our call. This will help us to place ourselves in the mission of Christ sent by the Father and anointed by the Holy Spirit. • We shall be aware that life in the spirit is the priority, this is the essence of the call of the general chapter to strengthen the theological dimension of our lives. We therefore would exercise our mission through the prism of the Spirit. • The place of our mission has its theological values: Jesus proclaimed the Good News to the poor (cf. Lk 4:18), going about doing good to all (cf. Acts 10:38). This “going about”, crossing to the other side, does not simply have a geographical meaning. Rather, it means giving priority to those who are in need of the encounter with Him so that they may receive health, forgiveness, hope, and life. • Itinerancy is the direct implication of this and it is part of being a missionary • We have to be responsive to the needs of the church and the world at various times and places CC136 • Its mission is to address the changing circumstances of times, place and persons CC29

The Evil Spirits that Neutralize or Delay the Mission of the Congregation

These are setbacks detours, deceptions denials, sins etc that hinder the action of the Spirit.

1. Prophetic mission neutralized: we stop living the Trinitarian relationship, division in the community, province, congregation, envy suspicion etc selfishness, the word of God is trivialized, the vows lose their radicalness etc

35 2. Eschatological Mission without Horizon: we can’t contemplate, look beyond, do not cultivate the prophetic seeing, we are not free true and honest 3. Apocalyptic Mission without incentive or consolation: to extinguish the fire of the spirit, amassing secondary values to darken the testimony of our lives, to weaken the fight against the anti-kingdom forces to bureaucratize our pastoral action, to make a pact even unconsciously with the deadly sins, etc

The Spirit Challenges the Congregation:

• The Holy Spirit brings light to everything and creates all • How do we help the work of creation? • There has been a growing conviction in the Congregation that the Holy Spirit has offered us as gift and a service to the Church with the prophetic, apocalyptic and eschatological Spirit of Claret.

-how have me made ourselves instruments of the spirit in the mission of the Church? How prophetic have we been in Africa? What is the future of our mission in Africa? The spirit opens the window to the future, do we look through this window? Or do we create a different window for ourselves?

• The Spirit has open the Congregation to what happens in the world • The Spirit has allowed the Congregation to be affected by the world’s challenges and asked that it commits itself from its position as servant of the word.

Are we therefore where the Spirit wills that we be? Are we docile to the inspiration we have for the mission.

2. Our Claretian Style

1. MISSIONARY SPIRITUALITY

1. The successful completion of the mission that the Spirit entrusts to our Congregation requires the development of a missionary spirituality centred on faith in God, which infuses us with charismatic momentum, motivation and stimulation. Fr Claret had this kind of spirituality, a "man on fire with love," which was his recommended guiding principle and which should be imparted in the different stages of formation.

2. The Claretian is a man who lives a profound experience of encounter with God, as a result of, and because of, the mission; someone who has experienced a call to be God’s servant and to devote himself fully to helping the mission of God; he understands that he is called and anointed by the Spirit for mission.

3. Our missionary spirituality:

36 a. It is based on a profound experience of God and of the Gospel we want to communicate, and on our relationship with Christ, anointed and sent by the Spirit to proclaim the good news to the poor.

b. It feeds off the prayerful reading of the Word of God. This becomes the guidelines of our lives, brings us together and moves us towards the mission. Understood from the perspective of the poor, it enlightens our view of reality and guides our choices. We proclaim it with our lives and missionary activity.

c. It also draws on the Eucharist, which shapes our relationship with Christ in his self sacrifice for the people of the world.

d. It grows through listening, silence, and humility.

e. It requires that we find space for daily contemplation which lets us integrate the whole of our being, which comes from God, into the mission.

f. It encounters in the Heart of Mary (which is Mary’s very life source), constant and effective inspiration which makes the Claretian a welcoming evangelizer, someone who is human, approachable, unassuming, cheerful, helpful and compassionate. Mary in the Magnificat inspires the Claretian way of fulfilling the mission, and living the life of an evangelizer, with a disposition of prophetic tenderness, commitment to the struggle for liberation and service for life.

g. It instills a set of virtues or attitudes, which we receive through the teaching and experience and the Founder himself, from the Marian nature of our charism and from our congregational tradition: "meekness", mercy, compassion, simplicity, closeness, availability inner freedom, without attachments of any kind

h. It allows us to become masters of the Spirit, men of God who find in their own personal spiritual ministrations those words and signs that evoke transcendence, with a deep love for the reality within.

i. It enables us to listen and allow ourselves to be touched by the reality we discern through the divine Word, to read the signs of the times and the presence of the Spirit.

j. It also enables us to detect the presence of the devil or evil spirits, and warns us and our brothers of their presence and activitie.

2. LOOKING AT REALITY

4. The missionary presence of a Claretian requires a particular understanding of reality, as well as a coherent response to the realities facing our brothers and sisters of this world. This reality is defined by globalization, multiculturalism, pluralism, migration, movements for human rights and the protection of creation, and personal and collective inquiry in the face of crisis, which poses the urgency of recasting our way of life. 37 5. We must be open to the different influences that the modern world brings, as well as the process of secularization, so that we can spread the gospel, mindful and open to being able to distinguish those whom we should welcome and those, on the other hand, we should reject, knowing that our consecrated life is an alternative to the dominant culture.

6. As missionaries, we must look for signs of the presence of God and the truth of the Gospel, of his Kingdom already present in the lives of people and cultures, to recognize, affirm and build on these signs. This should be done even if they are not Christians or even if they are atheists. As missionaries, we are not the ones to take them to God, but with those who seek to discover, and show that God is already present in them, in their lives, situations, traditions and religious expressions.

3. WITH A NON-CULTURAL DISPOSITION

7. "Setting on fire wherever we go" becomes an expression of non-conformity with all that affects or limits human beings. Aware that Christ is proposing the task of the reconstruction of humanity, we Claretians cannot comply, or conform, we cannot close ourselves off or pigeonhole ourselves, but rather we must have the flexibility to adapt to different contexts and to the people we engage with, without this implying a damaging loss of discipleship which, on the contrary, will predispose us to prophetic exaggeration.

8. We Claretians will work in collaboration with people of other faiths, members of NGOs and other groups seeking a more humane, just, harmonious and fraternal world.

9. Our prophecy must denounce all modern forms of idolatry and must show, by our presence and action, what it is we really love: the new Kingdom of God, now open to all, proclaimed, symbolized and expressed by the Lord in the gospel. Unfortunately, our lifestyles often go against this gospel vision.

4. OPTING CLEARLY FOR THE POOR

10. We will promote that we make ourselves present and active in areas and sectors (not just geographic ones) out on the frontiers of life, being especially careful not to renege on our option for the poor and our care for all people who are excluded. We believe that the proclamation of the Gospel to the poor, to the displaced, to those who have very little, is now more urgent than ever.

11. The key to our opting for the poor is theological. The Claretian knows that God is on the side of the poor and those who suffer most and, therefore, he stretches out a hand to accompany them, to serve and help them experience processes of liberation, of humanization and evangelization. We must sharpen the senses to discover where the new poor and excluded of today are: migrants, ethnic and sexual minorities, those who are marginalized by their weaknesses, etc. (the beginning of Gaudium et Spes: cf. GS 1 is still on the agenda).

38 5. DIALOGUE AS A WAY OF LIFE AND ORGANIZING THE MISSION

12. "Dialogue is the norm and the way forward for absolutely any kind of Christian mission" (Pontifical Council for Interreligious Dialogue, Dialogue and Proclamation 1984). This means that dialogue has to become for us a new way of being Claretians, and a new way of carrying out our mission.

13. The dialogue of life must begin by listening to the pains, problems, difficulties and doubts of the people, wherever they live. For this to happen, we must cultivate the skills that help us connect with people around us, to create links and share, at the very least, special moments of their lives, so that they do not look on us as strangers.

14. An open-minded and inclusive attitude leads us to step outside our environment to go and meet "others" who are different from us (in religion, culture, morality, etc.).

15. We need to create environments for evangelization that are characterized by honest, intellectual, warm and vibrant dialogue. Evangelization dignifies the human being when it takes note of them as a person, listens to their opinion, their feelings and experiences.

16. Dialogue is impossible if we go with the idea that "I have all the truth" (as is sometimes the Catholic position in ecumenical and interreligious contexts). In authentic dialogue we are willing to give and take, speak and listen, enrich and be enriched. It is not our intention to convince anyone, but to suggest what we embark on a process of discovery and enter into a dynamic relationship of mutual transformation.

6. MISSIONARY QUALIFICATION AND AVAILABILITY

17. "To rejoice in privation and take on the burdens of work" implies availability and turns our order of priorities on its head. With an awareness of our universal and connected Congregation, we must be prepared and available for: a. Discerning in the many different contexts what is most urgent, timely and effective for understanding the message of the Gospel and the growth of the Kingdom. b. Prioritizing the mission of evangelization, knowing that our charismatic gift is to be servants of the Word; which is why we seek the best means for proclaiming the Word in a creative, attentive and friendly way. c. The formation of missionaries, especially amongst religious. d. Using the various media of information and communication technologies (ICTs). e. Offering our faith to others and accompanying those in search of God. f. Promoting the processes of personalizing faith and the formation of those who already have faith. g. Forming Christian communities where none currently exist and promoting the consolidation and renovation of existing ones. h. Getting to those frontier places where you will find those who are seeking, those whom we consider the "most distant", the nonbelievers.

39 i. Proclaiming the Gospel through the via pulchritudinis in its diverse expressions: music, painting, literature .

7. COMMUNITIES THAT ARE A SIGN AND SEEDBED FOR THE CULTIVATION OF COMMUNION

18. We share with all evangelizers, within the Christian community, an awareness of being sent for the service of the communion and in the belief that another, more fraternal, world is possible. Many of our Claretian communities are already a prophetic sign and a parable of unity within a diversity of cultures, ages and mindsets ... But we listen to the Spirit's call to form: a. Communities with greater integration, communication, happiness, and a sense of family with the warmth of a family home.

b. Communities that encourage dialogue in which everyone feels wanted and loved, so that you can express what you feel, what you think and what you are looking for

c. Communities where all members are jointly responsible for studying and making choices which commit everyone, and yet are ready and willing to take those choices on board and work to make them effective.

d. Communities that are not enclosed within themselves, but open themselves out to welcome and share with others who, in the context of our own charism, we work together in God’s unique mission in the world.

e. Communities that strive to integrate more lay people into its ecclesial commitment and engage in movements that exist around them to build a better world.

8. ECCLESIAL RENEWAL

19. There is a paradigm shift that involves an alteration of ecclesial and congregational focus: from the Missio Ecclesiae and Missio Congregationis to the MISSIO DEI - MISSIO SPIRITUS. This observation challenges our way of conducting the mission and forces us to rethink things.

20. We are collaborating in the mission of the Spirit in communion with the universal Church, which is defined through this inclusion and different forms of service to local churches, lending them of our charism.

21. The faith situation in secularized environments requires us to give priority to evangelization and catechesis (adults) about our worship and devotions. We must get close to the reality of the place where we find ourselves, offer channels that open a way into the Church so that it opens up the possibility of healing and personal dignity. Self-awareness of one’s own identity, which is based on a sense of belonging (Christian, Catholic, congregational) should open up dialogue if it is to rise above being merely a sterile defense of personal space.

22. In several places we should ignore the nominal state of Christianity or where it’s no more than a mere tradition, investing instead in the formation of small friendly groups which are committed, consistent and supportive. We must cultivate a sense of 40 creativity which is willing to address ministerial issues and largely unexplored services, with an ability to work on them in communion with other charisms and forms of life within the Church, with whom we have a complementary relationship and with whom we cooperate (shared mission).

23. Claretian priests must find new ways of evangelization in a new sacramental and symbolic style. It should influence the way we celebrate the Eucharist, the way we proclaim the Gospel, exercise the ministry of listening and reconciliation, celebrate the sacrament of the sick, and how we sacramentally give a start to family life.

3. Calls made by the Spirit to us in our world

The Reality of the Continent of Africa: The Continent is diverse in culture, mentality, worldview and modus vivendi. We however think that as a geographical unit we can have some similarities and possible unity in the movement of the Spirit in Africa. We looked at the movement of the Spirit under the following headings coming from the schema of the presentation made in the morning:

1. RELIGIOUS VIEW:

Ecumenism and Interreligious Dialogue The positive movement of the spirit is expressed in ecumenical dialogue and interreligious co-operation. Instances are found in the life of the people of Nigeria and Kenya (Muslim rebuilt).

On the negative level, we still have the fundamentalist mentality, e.g. BOKO HARAM in Nigeria, ALSHABAB based in Somalia etc.

2. POLITICAL:

There is a positive change from the masculine monopoly of power to a greater participation of women in politics and taking leadership positions: (Speakers of the house in Nigeria, Presidents of Liberia, Malawi, half of Ruwandan MPs are women) this has changed the leadership outlook in Africa.

There is a greater political awareness especially among the youth in Africa. (Youth Ministry)

Reduction in Military dictatorship in the different countries of Africa. Post election violence is frequent caused by allegations of manipulation of electoral Results.

The JPIC monitors elections; this is positive. “Sit-tight”- leaders are unseated- Arab uprising, the case of Ivory coast and Senegal- yenemare- enough is enough in Senegal (youth are predominant in all of this.)

41 3. CORRUPTION:

This seems to run through the entire fabric of the life of different countries in Africa. The leaders are directly involved in this. This is a source of impoverishment of the citizenry: no provision of basic social/human needs.

Setting up anticorruption structures in some countries- EFCC, strengthening of the Judiciary, the power of the Press (freedom of Speech), etc

4. ECONOMY:

Africa is a continent that is rich underground but very poor on the surface. Africa is gifted with a lot of natural resources but they are in the hands of a few. They impoverish others.

Brain drain from some places in Africa.

5. ETHNIC/Politically Motivated WAR:

This is a challenge in Africa and has led to loss of life: Nigeria- jukun and Fulani in Benue State, Eboyin state, Kenya- kikuyu and Luo, Ruwanda- Hutu and Tutsi, Sudan etc

6. The Claretian think-tank

7. The legal assistance to people Association of Catholic Lawyers

4. ASPECTS OF THE CHURCH WE SHOULD PROMOTE FROM WITHIN OUR OWN CHARISM

1. Inculturation of African values in the life of the people from the view point of the liturgy: there is a need to have a deeper reflection on African values with a view to incorporating them into the celebration of the Liturgy. This is also going to help in the process of evangelization as it addresses the life of the people in the light of the need for conversion

2. The proclamation of the Word in the light of the needs of the people. This has an evangelizing value and formation of the people and a deeper realization of the mystery of God. Witnessing in a prophetic manner especially in the midst of the different ideologies that the people have to live with.

3. A dialoguing Church: in view of the proliferation of ecclesial communities and different religious sets, there is need to concretely dialogue with all these movements and religious sects.

42 4. Option for the Poor and the rejected: there are many rejected people who require the attention of the Church for survival. The Spirit calls the Church to a greater witnessing in the life of the poor and the marginalised through concrete actions in their favour.

5. A Church in the service of Reconciliation: the Continent has been experiencing a lot of conflicts and wars. The church in Africa is called to this service of reconciliation and healing of the wounds caused by these conflicts.

5. Our Claretian Missionary Stile and convintions from an African perspective

1. Personal and communitarian Spiritual life: we see the need to deepen our personal and communitarian spiritual life. This will help us as Claretians to forge a greater and deeper relationship with God.

•This dimension of our life can be enhanced with the continuous reading and meditation on the word of God. •Learning from the experiences of our elders in Faith. •Sharing personal experiences that will lead to a greater awareness of the love of God and a more loving human response to this love of God.

2. Dialogue: the situation of the African continent challenges us to be open to each other in love and working together for mutual co-existence. We think that this dialogue should be:

•intercultural •ecumenical •interreligious •and reconciliatory

3. Shared Mission: The call to work is a call to work with other people. We need the young, catechists, lay evangelizers, people with other charisms and expertise to effectively carry out the mission of the Holy Spirit. There is also a need to be properly trained and open minded to collaborate with all those involved in the missions. There is need to also know the limits of our abilities and capabilities, this will help us to understand our need of others in our mission.

4. Youth Formation: The youth form a great part of our mission. We need to work through and with the youth. This can help in the promotion of vocations and individuals as well as human formation.

•This formation can be in the form of education (school). •Understanding the values of voluntary service to the community. •Campus ministry.

43 5. JPIC: The central focus of JPIC is important for us in Africa. We see a greater need to train personnel in dealing with the different issues of justice that arise in the society.

Special attention should be given to reinforcing the role of women in politics and women rights, child trafficking and prostitution.

44 LA MISIÓN CLARETIANA ENCUENTRO “TEOLOGÍA PARA NUESTRA MISIÓN” José Cristo Rey García Paredes, CMF

I Hacia una nueva conciencia teológica: Reflexiones teológicas sobre la Misión “hoy”. II La “Missio Spiritus” en nuestro mundo: Los signos del Espíritu en nuestro tiempo. III La Misión del Espíritu en la Iglesia: Leiturgia - Kerigma - Diakonia - Martyria. IV La Misión del Espíritu Santo en la Congregación. V Partir de “Ecclesia in Europa”: “Lo más urgente, oportuno y eficaz”.

Hace poco más de un año tuvo lugar en Colmenar Viejo el taller sobre “Teología para nuestra Misión” (2-7 Septiembre 2012). Todo él giró en torno al n. 58 del documento capitular del 2009 “Hombres que arden en caridad”:

“Plantearnos la misión desde la clave del amor como “missio Dei”, “missio inter gentes” y “misión compartida. Para ello: 1) Tomaremos conciencia de nuestra misión como gozosa y agradecida colaboración con el Espíritu, que la lleva adelante (missio Dei) y trataremos de vivir esta mística. 2) Tomaremos como criterio y clave de todos nuestros ministerios el “diálogo de vida”, que tiene siempre en cuenta a los demás y no excluye a nadie (mujeres u hombres, de una confesión cristiana u otra, de una religión u otra, de una cultura u otra) (Missio inter gentes). 3) Reafirmaremos, así mismo, la prioridad congregacional por la solidaridad profética con los empobrecidos, los excluidos y los amenazados en su derecho a la vida, de modo que esto repercuta en nuestro estilo de vida personal y comunitario, en nuestra misión apostólica y en nuestras instituciones”. 4) Intensificaremos el carácter prioritario de la misión compartida afirmada por el XXIII Capítulo General.

Objetivo del taller fue poner de relieve y profundizar en la teología de la misión subyacente en el último Capítulo General. Se pretendía que la visión teológica reflejara el discurso sobre la misión en perspectiva global, de modo que reflejara la visión teológica de la Iglesia o Iglesias en los diversos continentes. Mi intervención en este “Encuentro Misionero Europa 2013” intenta ofrecer en síntesis lo que fue nuestra reflexión durante aquellos días, pero releída en clave europea. Aunque seguiré el orden de las Ponencias, sin embargo, integraré algunos aspectos interesantes y enriquecedores de unas en otras. El objetivo es ofrecer una visión unitaria de toda la reflexión1 . Al final, expondré algunas conclusiones personales que puedan contribuir a la reflexión de este encuentro sobre nuestra misión en Europa. * * * El taller tuvo cuatro núcleos temáticos: 1) Hacia una nueva conciencia teológica de misión; 2) La misión del Espíritu en el mundo; 3) La misión del Espíritu en la Iglesia; 4) La misión del Espíritu en la Congregación2. El último día se dedicó al diseño de una serie de conclusiones que pudieran después orientar los encuentros continentales programados para toda la Congregación. HACIA UNA NUEVA CONCIENCIA TEOLÓGICA: REFLEXIONES TEOLÓGICAS SOBRE LA MISIÓN “HOY”

Fue la ponencia que me correspondió y que compartí con el equipo internacional e intercontinental y que enriquecí con sus aportaciones. Mi punto de partida consistió en mostrar el desacuerdo existente en el modo de entender hoy la misión en la Iglesia y obviamente también entre nosotros, tanto en su perspectiva teórica como práctica. Tales desacuerdos se traducen posteriormente en programas misioneros y pastorales divergentes, en protagonismos excesivos (de personas o de grupos), en luchas internas de poder etc.

En un segundo momento intenté evocar el sentido originario y bíblico de la “misión”. La palabra hebrea “shaliah” tiene una fuerza especial. Se refiere al enviado pero, al mismo tiempo, plenipotenciario. De modo que el enviado era considerado como auténtico representante de quien lo envía y puede actuar en su nombre. Por eso, la tarea del shaliah no se confundía con el trabajo de un mero empleado o servidor. Esta concepción de la misión se encuentra sobre todo en el cuarto evangelio y se muestra en la relación que Jesús tiene con el Padre. “He venido a hacer su voluntad”, “quien me ve a mí ha visto al Padre”, mis obras, mis palabras son del Padre. “Como el Padre me ha enviado, así os envío yo”. El mismo significado reviste la palabra misión cuando es referida a los enviados por Jesús.

En un tercer momento intenté mostrar cómo se plantea hoy la teología de la misión. Un autor paradigmático en este sentido ha sido el teólogo sudafricano David Bosch. Su obra “Misión transformadora: cambio de paradigma” se ha convertido en un clásico de nuestro tiempo no solo para las iglesias de la Reforma, sino también para nosotros los católicos. En su magnífica obra David Bosch analiza monográficamente el tema de la misión desde la perspectiva bíblica, histórica y sistemática.

Respecto a la fundamentación bíblica de la misión David Bosch nos dice que no es la misión la que se fundamenta en la Biblia, sino más bien la Misión la que hace nacer la Biblia. Él lo refiere, sobre todo, al Nuevo Testamento, al que define como “escrito misionero”: todo el nuevo Testamento nace de la misión y es un texto para la misión. Otros autores se han ocupado por su parte en demostrar que la clave que descifra el Antiguo Testamento es también la misión.

El movimiento ecuménico ha puesto siempre su atención en este tema. Se inició en Edimburgo, el 1910 con el tema “La evangelización del mundo en esta generación”. Fue en el Consejo International sobre la Misión, que tuvo lugar en la ciudad alemana de Willingen en 1952 , cuando se propuso dentro de las confesiones de la reforma el tema de la “missio Dei”. La misión depende, ante todo, no de la Iglesia sino de Dios mismo. DE la afirmación tradicional de la centralidad de la Iglesia en la misión, se pasó a una visión mucho más amplia: la centralidad de Dios en ella. El cambio de paradigma podría expresarse así: el paso de una concepción eclesiocéntrica de la misión, a una concepción teocéntrica.

La misión es, ante todo, un atributo de nuestro Dios revelado. La misión brota de las entrañas mismas de Dios Padre. Jesús es su Enviado, su Shaliah, su Apóstol. La vida de Jesús consiste en realizar la misión que el Padre le ha confiado: él determina la hora, el modo, el contenido en acciones y palabras. Jesús, un poco antes de morir, dijo a sus discípulos: “Os conviene que yo me vaya… si no no,

46 vendrá a vosotros el Paráclito”. Jesús culminó su misión en la cruz. Allí pudo ratificar que había cumplido la misión que el Padre le había confiado: “En tus manos encomiendo mi vida… Todo está cumplido… y entregó el Espíritu”. En estas palabras últimas Jesús pone fin a su misión en la tierra. Nosotros confesamos en el símbolo de la fe que “fue sepultado, bajó a los infiernos, al tercer día resucitó de entre los muertos, subió al cielo y está sentado a la derecha de Dios Padre”. Confesamos que “desde allí ha de venir”, pero mientras tanto no nos hemos quedado huérfanos: el Padre y Jesús resucitado nos han enviado al Espíritu Santo. Él tiene la misión de hablarnos de Jesús, de hacerlo presente en la memoria misionera y sacramental de la Iglesia. Como dice en su Mensaje el Sínodo sobre la Nueva Evangelización: “El Espíritu Santo es el primer actor de la Misión y de la Conversión”. Estamos en el tiempo de la “Missio Spiritus”… hasta que el Señor venga. El Espíritu no suplanta a Jesús; lleva la misión de Jesús a su culminación.

La Iglesia es la eclesialización del Espíritu. A ella le concede sus dones carismáticos y jerárquicos. La Iglesia no es la primera actriz en la misión; ella ha sido capacitada para asociarse al Espíritu, para colaborar con Él. Hay en la Iglesia unidad de misión y diversidad de ministerios y carismas.

Esta nueva conciencia de la misión como “Missio Spiritus” -que sólo tiene como novedad la recuperación de “lo esencial” como clave de comprensión- les lleva a decir a los teólogos de la misión expresiones tan elocuentes y transformadoras como las siguientes:

No es la Iglesia la que tiene una misión, es la Misión la que tiene una Iglesia. La misión es la madre de la Iglesia. No es la iglesia el sol y la misión su luna; la misión es el sol y la iglesia es su luna (la imagen patrística utilizada por la exhortación de Juan Pablo II “Novo Millenio Ineunte”). No es la teología la que le hace el programa a la misión, es la misión la que dice cómo debe configurarse la teología.

El primado y la centralidad de la misión del Espíritu hace que todo gire en la Iglesia en torno a ella. La vocación misionera se caracteriza por la llamada de Dios a colaborar con el Espíritu Santo, a asociarse a su misión permanente en la historia hasta la Parusía.

El Espíritu realiza su misión de primer actor en la liturgia sacramental (la liturgia es epicléptica, pneumatológica), en el kerygma o proclamación del Evangelio, en la diaconía del amor, en el testimonio o martirio. La Ponencia de Carlos Martínez Oliveras lo puso de relieve. Sobre ella volveré más tarde. El Espíritu realiza su misión a través de las personas a las que comunica sus dones, sus carismas diversos; más todavía, la realiza a través del Cuerpo de Cristo que es la Iglesia y de cada uno de sus miembros; a la Iglesia la plenifica con la Caridad, el Amor, que es el Carisma mayor.

Una Iglesia que se independice del Espíritu se desmarca totalmente de la missio Dei. Organizará trabajo, tendrá iniciativas, hará incluso el bien… pero toda esa actividad nunca merecerá el nombre de “misión”. Si al Espíritu se le convirtiera en un mero auxiliar de la Iglesia (“con la ayuda del Espíritu”) y no el verdadero protagonista, se caería en la misio-latría, o eclesio-latría.

47 Esta visión de la misión da lugar a una nueva reflexión sobre las formas en que se expresa la misión en la Iglesia. En la encíclica Redemptoris Missio el Papa Juan Pablo II intentaba potenciar la “missio ad gentes” que era considerada como el concepto propio de misión. La misión se entendía como un “ir” a evangelizar a quienes todavía no habían recibido el Evangelio. La misión ad gentes adquiría en esa clave un sentido auténticamente geográfico. La misión consistiría por lo tanto en evangelizar los grupos humanos todavía no evangelizados. Esa forma de entender la misión suponía que había países, grupos humanos en tinieblas, alejados de la fe, que sólo podrían salvarse a través de la mediación evangelizadora y sacramental de la Iglesia: “extra Ecclesia nulla est salus!”. La “missio ad gentes” ha sido repensada en la década de los 90. Se ha entendido más bien como el acercamiento misionero a “los otros”, a “los distintos”; no tiene tanto que ver con la geografía, cuanto con la acogida del diferente por las razones que sean, especialmente respecto a la fe. La forma de acercarse al diferente exige, requiere hospitalidad hacia él y también recibir su hospitalidad, lo que se ha llamado “la misión como hospitalidad mutua”.. La forma de tratar al diferente no es vencerlo con argumentos, diciéndole que está en el error, sino dialogando, entrando en contacto existencial, no tratando de vencerlo, si no de convencerlo. La Iglesia en misión necesita hacer creíble, acompañar sus palabras de acciones transformadoras.

II LA “MISSIO SPIRITUS” EN NUESTRO MUNDO: LOS SIGNOS DEL ESPÍRITU EN NUESTRO TIEMPO

A partir de este nuevo paradigma de misión como “missio Dei” y más concretamente como “misión del Espíritu del Padre y de Jesús Resucitado y Ascendido” en nuestro mundo y nuestra historia nos preguntamos: ¿cómo acontece la misión del Espíritu en nuestro mundo, en este momento histórico que estamos viviendo? ¿Hay señales de la presencia y actuación del Espíritu más allá de las Iglesias? A este planteamiento respondió la segunda ponencia que fue elaborada por Luis A Gonzalo Díez, con la colaboración de su equipo.

La “missio Spiritus” nos pide estar atentos a las señales del Espíritu en nuestro tiempo. En este encuentro intentamos estar atentos a los signos de su presencia y actuación en Europa. Es necesario, para ello, no hipotecar el discernimiento de las señales del Espíritu ante lo que ordinariamente se dice, se condena. Para ciertas personas el Espíritu estaría encerrado en la Iglesia y fuera de ella todo sería materialismo, secularismo, libertinaje. Muchas otras personas creen con esperanza en la verdad de las palabras de Pedro el día de Pentecostés: “el Espíritu se derramará sobre toda carne”. Ese derramamiento del Espíritu está aconteciendo también hoy en nuestra sociedad europea. Dios no ha roto su Alianza con nosotros, con nuestros pueblos y la presencia y actuación del Espíritu es el aval de su fidelidad.

Necesitamos del discernimiento del buen Espíritu para descubrir dónde y cómo actúa aquí en Europa y ahora en nuestro tiempo.

“El discernimiento del buen Espíritu es un ejercicio de máxima humildad. Las cosas serias se hacen en silencio, y cuando son auténticas son otros los que las reconocen en su verdad. El Espíritu Santo es una continua llamada al corazón del

48 hombre. En el interior del ser humano suceden cosas que tienen un calado universal. Eso es lo que tenemos que intentar percibir, y, una vez percibido, expresar… Creo que el Espíritu nos llama a todos a una mayor hondura. La crisis actual es una crisis del hombre. Es una crisis que baña todas las orillas del ser y de la actividad humana: política, económica, eclesial, religiosa…” (Ponencia III). “El Espíritu nos llama a una visión de Dios más generosa. Dios es más grande que nuestras ideas sobre Él. A veces llamamos Dios a la proyección de nuestra propia sombra. Presentamos a Dios con esquemas muy próximos a nuestros intereses” (Ponencia III).

Con esto queremos decir que nosotros no dominamos ni predeterminamos la acción del Espíritu. “Sopla donde quiere, como quiere y el tiempo que quiere”, “no sabemos de dónde viene, ni a dónde va”. Por lo cual discernir el buen Espíritu es ejercicio de la máxima humildad.

El Espíritu está llamando continuamente al corazón del ser humano, de todo ser humano, de todo europeo o europea. No sabemos lo que está aconteciendo hoy en el interior de cada uno de nosotros. “Es en el interior del ser humano donde acontecen cosas de calado universal”. Desde esa interioridad el Espíritu va transformando la sociedad, la humanidad, el cosmos, el universo. Y toda aquella realidad que se deja inspirar, movilizar y actuar por el Espíritu queda asociada a su misión. Cuando esto no sucede, cuando le abrimos las puertas de nuestro corazón y nuestra colaboración al mal espíritu entramos en crisis, en una profunda crisis que “baña todas las orillas del ser y de la actividad humana (política, social, económica, cultural, religiosa”.

Sabemos –porque nos lo dijo Jesús- que es fácil “pecar contra el Espíritu”, es decir, tener tal ceguera que se llegue a considerar el buen Espíritu como Beelzebú o el príncipe de los demonios y entronizar el mal espíritu como si fuera divino. El Espíritu nos llama a una visión de Dios mucho más generosa. “Dios es más grande que nuestras ideas sobre él”. Esta humildad del discernimiento nos hace entrar en el territorio del otro, del que no piensa como nosotros, de quien utiliza otros lenguajes. Esta penetración generosa en el ámbito “del otro”, del “extraño” o “extranjero” es la clave para entender en nuestro tiempo el significado de la “missio ad gentes”. Esta expresión ha debido ser replanteada, porque ha quedado lastrada por experiencias históricas negativas que nos hablan de misión imperialista, colonizadora, cristianización llevada adelante por la cruz, pero también por la espada. En los años 90 y como fruto maduro del Concilio Vaticano II hemos tomado conciencia de que “missio ad gentes” no tiene que ver con la geografía, ni con la atención al mundo de la pobreza o marginación, sino, sobre todo, con el mundo de “los otros”, “los diferentes a nosotros”. Y esa convicción ha configurado un modelo de misión que se describe como “diálogo” y más hondamente como “diálogo de vida”. Es muy distinto ir a proclamar nuestra verdad sin atender la verdad que pueda haber en los otros. Por eso, decía Pablo VI, que el nombre de la misión hoy es diálogo.

Esa convicción se ha unido a la conciencia de la presencia del Espíritu por doquier. Los misioneros y misioneras han descubierto cómo el Espíritu estaba presente desde antes de llegar ellos en los pueblos a los que iban a evangelizar. Muchos se hacen sensibles a la presencia del Espíritu más allá de los márgenes de las iglesias cristianas: su presencia en las religiones, en las culturas, en la misma laicidad. Hay incluso quienes descubren la presencia del Espíritu en la materia, en la evolución cósmica (Theilhard de Chardin), en la teoría del quantum… Esta nueva conciencia 49 ha hecho que se comience también a hablar de “missio inter gentes et cum gentibus”, especialmente en las Iglesias de Asia. En el fondo, también otras iglesias participan de esta conciencia aunque lo expresen de otra forma: misión como inserción, como inculturación, o misión como descubrimiento de las semillas del Verbo. En esta perspectiva, participar en el acontecimiento de la “misión del Espíritu” es abrirse a una nueva perspectiva de diálogo no solo intelectual, sino también emocional, también vital.

Estamos en un tiempo en el cual valoramos mucho “lo inter”. No solo aceptamos lo “pluri” o el pluralismo de nuestras sociedades. No basta el reconocimiento de las libertades. El mundo se transforma cuando establecemos “relaciones mutuas”, cuando estamos abiertos al diálogo y al cambio que “lo inter” produce en nosotros. No es lo mismo “misión hacia los musulmanes” que el diálogo cristiano-musulmán. La omnipresencia de “lo inter” en la Iglesia nos está señalando la preponderancia creciente del nuevo paradigma de misión, basado en una conciencia nueva de la Missio Spiritus.

De todas formas, el objetivo de la misión del Espíritu no es sólo ponernos a todos en correlación, sino llevarnos a todos hacia un nuevo espacio: el Reino de Dios. La misión “inter” es transitoria. Su objetivo es está abierta y plenificarse en el “trans”. La misión “trans” es o será aquella en la cual dejemos a Dios ser Dios y descubramos su admirable y adorable transcendencia, y todos nos encontremos reconciliados en una nueva realidad: su Reinado.

“El Espíritu ha sido enviado para transformar el Universo, nuestro mundo, no solo para agraciar a la comunidad eclesial” (Ponencia II).. La misión del Espíritu acontece, sobre todo, en el corazón del ser humano de este siglo XXI. ¿Y qué descubrimos cuando contemplamos nuestra humanidad?

Que se está dando un cambio radical que cuestiona nuestros métodos para conocer la realidad y resolver los desafíos que nos presenta; que cambia los presupuestos desde los que nos planteábamos hasta ahora la misión. Estamos acostumbrados a detectar problemas y diagnosticar enfermedades y responder a ello con soluciones y terapias que creíamos adecuadas. Lo que sucede es que ni la detección ni el diagnóstico son adecuados y las soluciones y terapias no resuelven nada.

Hay toda una serie de fenómenos que nos invitan a verlos desde una perspectiva diferente, es decir, como ámbitos o espacios en los cuales el Espíritu bueno realiza su misión, enfrentándose y venciendo a los malos espíritus. Han sido denominados también como “vientos de cambio” que afectan a toda la realidad.

En Europa se advierte con más fuerza que en el pasado una voluntad decidida de superar las distancias sociales, y la discriminación de género, aunque nos resulte tan difícil conseguirlo; un deseo de comunicación entre todos, aunque nos sintamos todavía tan distantes; una voluntad de acogida y hospitalidad especialmente hacia quienes llegan a Europa para sobrevivir, aunque nos veamos desbordados por el número tan ingente de personas que quieren traspasar las fronteras de la Unión Europea (en nuestro continente viven ya 37 millones de personas que no han nacido aquí.; un esfuerzo democrático inmenso por conseguir la unidad política, cultural, económica a través de un diálogo y negociación permanente, que intenta respetar las diferencias, aunque en tantos momentos no se consiga; la emergencia de una 50 nueva ciudadanía europea que ha sabido conjurar las amenazas de guerra en nuestros países. ¡Lo cual no sucedió en el siglo pasado, testigo de dos terribles guerras mundiales! Todos estos fenómenos, aunque sean deficitarios en no pocos aspectos, sin embargo están dibujando un complejo movimiento del Espíritu que nos lleva a respuestas generosas, creativas, transformadoras de nuestra sociedad.

La época que estamos viviendo y que muchos denominan pos-moderna no goza de las certezas de otros tiempos; han entrado en crisis los “grandes relatos” y todo lo que ello implica en cuanto posibilidad de acceso a la verdad; han entrado también en crisis los grandes sistemas, también la religión en cuanto sistema; se vive en un mar de incertidumbres; son más las preguntas que las respuestas; sobrevivimos en la precariedad. Nos encontramos en un contexto en el que todo fluye, en “la sociedad líquida” (Zygmunt Bauman). No disponemos de los terrenos firmes de anteriores ideologías.

Lo positivo de todo esto es que, al no contentarnos con la herencia recibida, estamos superando fanatismos, integrismos, fundamentalismos, dogmatismos. Así es más fácil el diálogo, el encuentro entre los diferentes. Así se llega más rápidamente a la reconciliación y la paz. Así se crea una nueva ciudadanía. En Occidente estamos comprendiendo, además, que nuestra pretendida superioridad cultural respecto a Oriente no es tal (Edgar Morin). No disponemos de la clave para resolver de inmediato las dificultades que nos surgen. Lo que nos queda es –como decía Pierre Levy- enfrentarlas “sorteando las olas cual tabla de surf”; es decir, estamos invitados a generar respuestas creativas, lúcidas y responsables.

A todo esto se añaden propuestas de signo alternativo que propugnan que “otro mundo es posible”: denuncian la globalización neoliberal que bajo capa de libertad encubren la tiranía del capital y de los mercados; son muchos los indignados contra el sistema político cuando se aleja del ciudadano, que exige una “democracia real ya”. Hay entre nosotros movimientos pacifistas, ecologistas –que defienden los derechos humanos, los derechos de las minorías étnicas, los derechos de los excluidos sociales, de quienes siente y viven de otra forma la sexualidad o las relaciones familiares, o los derechos de la tierra, de la naturaleza.

La ciencia en Europa sigue investigando el cosmos, nuestro planeta, los procesos de la vida y del alma, la sociedad, la capacidad generadora y creativa del ser humano. La pasión investigadora nos atemoriza cuando al parecer se pasan ciertos límites misteriosos e imprevisibles. El poder de la ciencia tiene el peligro de volverse idolátrico; y cuando es así, cuando se sitúa en el mismo plano de Dios, puede convertirse en diabólico.

Todo esto no solapa en manera alguna el deseo más profundo de nuestros contemporáneos europeos: una búsqueda dramática a veces, del Misterio trascendente y un rechazo cada vez más fuerte a todo aquello que asemeje a una construcción humana, que exprese intereses ideológicos, que amenace la sacrosanta libertad del ser humano.

Este es el mundo que nos toca vivir. Este es el “lugar teológico” donde el Espíritu Santo despliega su misión, y a la que asocia a tantos hombres y mujeres, a tantos grupos y comunidades que consciente o inconscientemente secundan su proyecto, su misteriosa movilización. Lo expresó muy bien mons. Pagacnik durante el Concilio Vaticano II cuando dijo: “Hay que respetar el Espíritu donde quiera que se 51 manifieste”, o cuando mons. De Roo dijo allí mismo: “Es imprescindible romper con la dicotomía del orden natural y el sobrenatural ya que Cristo, que envía el Espíritu no condenó ni menospreció el mundo sino que lo amó y vivió en comunión con los hombres de su tiempo”. Estamos cada vez más convencidos de que “donde está el Espíritu de Jesús allí está la libertad, la igualdad y la fraternidad (2 Cor 3,17). Y también a la inversa: que “donde está la libertad, la igualdad y la fraternidad, allí está el Espíritu de Jesús”.

¿No se aprecia en todo este “pequeño relato” de lo que ocurre en Europa la presencia del buen Espíritu, aunque ella se encuentre en tensión y lucha contra los malos espíritus? ¿Esta percepción de la realidad europea, no nos pide un cambio de mirada, de mentalidad”. Solemos hacer una lectura “eclesiástica” de la realidad; a ello nos ha abocada la costumbre y la historia. Hemos sido muy auto-referenciales. Nos vemos llamados hoy a realizar lectura inversa de la realidad. El Espíritu actúa en la realidad creada, en el ser humano que el centro de ella. Comprendemos mejor que el gran destinatario del amor de Dios es el mundo: “Tanto amó Dios al mundo…” La Iglesia está asociada a ese amor de Dios al mundo. El mundo, la tierra, la humanidad, sus pueblos, sus personas, no están dejadas de la mano de Dios. Nuestro Dios está en Alianza con la tierra, con la humanidad. El Espíritu la está actuando permanentemente. Dios no se ha desentendido del mundo. El Espíritu nos está hablando en la diversidad, en la complejidad y en la incertidumbre que ello produce. La obediencia a la missio Spiritus requiere la aceptación de la riqueza y esperanza de este momento.

III LA MISIÓN DEL ESPÍRITU EN LA IGLESIA LEITOURGIA – KERYGMA – DIAKONIA - MARTYRIA

El planteamiento anterior, de la misión del Espíritu en el mundo, nos llevó a formularnos otra preguntas, que no son únicamente nuestras, sino que han emergido en el debate sobre la “missio Dei” entre los teólogos y teólogas de las diferentes confesiones cristianas: ¿una comprensión radical de la “missio Dei” no llevaría a la desactivación de la “missio Ecclesiae”? ¿Qué justificaría la misión de la Iglesia, cuando se reconoce que el primer actor y protagonista de la misión es el Espíritu Santo y Él puede asociar a su misión a hombres y mujeres de buena voluntad de cualquier creencia, cultura? A estas cuestiones respondió la tercera ponencia elaborada por el P. Carlos Martínez Oliveras y con la colaboración de su equipo.

La Iglesia nace de la misión del Espíritu que actúa en ella y la llama a expresarla, actuarla y vivirla a lo largo del tiempo y de los lugares. La Iglesia encarna, actualiza y sacramentaliza en la historia la misión de Dios, la voluntad salvífica de Dios que es su Reino. En ella acontece “la eclesialización del Espíritu”. Por eso, siempre ha mostrado un extraordinario interés en discernir las llamadas del Espíritu para ser lo más fiel posible a la misión.

La vida consagrada no se mueve en la Iglesia de forma autónoma, forma parte de su vida, santidad y misión (LG, 44). Se inserta en su propia ministerialidad carismática, en el “servitium caritatis” (VC, 72). La VR quiere secundar las mociones del Espíritu dentro de la Iglesia. Esta convicción nos lleva a formularnos algunas preguntas:

52 ¿Cuáles son los rasgos de la Iglesia que el Espíritu quiere que vivamos e impulsemos? Si el Espíritu hace memoria de Jesús, ¿qué voluntad y mandato misionero de Jesús nos transmite hoy? ¿Cuál es nuestro peculiar servicio en e “haced discípulos” –evangelización-, cómo ser hoy “luz del mundo y sal de la tierra – testimonio-? ¿Cómo entiende la Iglesia actual su misión? ¿Qué sentimos nosotros sobre nuestra propia misión?

Si comenzamos por la última cuestión es evidente que la Iglesia entiende la misión desde su fuente, que es la Trinidad (RM, 31): desde la “missio Dei”. La Iglesia- Esposa se siente estrechamente unida a su Esposo, el Señor y asociada a su Misión por medio del Espíritu. La Iglesia de la Trinidad es misterio, es comunión y es misión. Ella es la expresión sacramental del “mysterium Dei”, de la “communio Trinitatis”, de la “missio Dei”.

El Espíritu sigue guiando el curso de la historia y de la Iglesia. El Espíritu cuida el “instrumento eclesial”, como canal de gracia. La Iglesia ha sido fundada “en favor de la humanidad”, y no solo ni principalmente para “dar gloria a Dios”, porque “Él no necesita de nuestra alabanza”. El Espíritu lleva a la Iglesia a comprender a Jesús, el Verbo encarnado. Y en Jesús y desde Jesús la Iglesia es llevada por el Espíritu a comprender al ser humano, sus anhelos, sus heridas. Cuando en el silencio contemplativo la Iglesia se hace cómplice del Misterio entonces ella se hace experta de humanidad, comprende desde Jesús al ser humano. El Espíritu le abre la mirada del corazón y la hace sensible al dolor humano, a las esperanzas y sueños de la humanidad. La Iglesia es el espacio en el que nosotros hacemos ese descubrimiento del verdadero Misterio de la humanidad, comenzando por nosotros mismos.

El Espíritu prepara una comunidad de buscadores, en la que la persona siempre sobresale sobre la palabra por bella, veraz buena que ésta sea. El Espíritu suscita una verdad balbuciente. La voz interior del Espíritu se escucha cuando callamos, cuando podemos así oír la voz de los hermanos y hermanas que sufren. Las estrategias, los modos de hablar cuentan, pero mucho antes se trata de “otra cosa”.

La Misión del Espíritu se hace presente en la Iglesia en cuatro dimensiones que la convierten en sacramento de salvación: la Liturgia, como re-presentación de la Alianza, la Diakonía, como actuación del plan de salvación sobre la humanidad y la creación, el Kerygma, como anuncio necesario de la buena noticia en acciones y palabras, la Martyria, como ser testigos con la propia vida ante todos los pueblos. Sólo desde la integralidad de estas cuatro dimensiones la Iglesia adquiere su verdadera “forma” y aparece ante el mundo como el auténtico cuerpo de Cristo en el Espíritu. dEsde aquí nos preguntamos: teniendo en cuenta las cuatro dimensiones, ¿hacia dónde está conduciendo a la Iglesia el Espíritu hoy? En el Sínodo sobre la Nueva Evangelización y la transmisión de la fe, después de afirmar contundentemente que el Espíritu es el principal actor en la evangelización y la conversión, se respondió así: el Espíritu nos lleva a:

Tomar muy en serio el desarrollo de procesos mistagógicos de iniciación cristiana, que culminan en las celebraciones sacramentales (leitourgia). Implicarnos decididamente en el primer anuncio como exigencia de formas nuevas del discurso sobre Dios (kerygma). 53 Servir a la humanidad en las grandes causas que lleva adelante, haciéndonos presentes en los nuevos escenarios y mostrando con nuestra servicio humilde la credibilidad del Evangelio que anunciamos (diakonía). Comprometernos con inteligentes procesos de educación y evangelización (mystagogia) en cuanto testigos alegres (agalliasis), audaces y abiertos (parresía) de Dios, de Jesucristo (martyria).

Al hilo de las experiencias de los últimos años, el Espíritu ha llevado a la Iglesia a:

descubrir en toda su fuerza la espiritualidad bautismal y desde ella un pueblo de Dios organizado en ministerios y carismas; ser más comunitaria y participativa, contando con las diversas formas de vida cristiana; actuar como samaritana, es decir, claramente volcada en las causas de la humanidad; apostar decididamente por el diálogo de vida con el mundo…; porque nuestro Dios no es a-logos, sino que siempre ha existido con su Logos, porque Dios es eterno dialogo de amor y de palabra; la missio Dei sólo puede ser dialógica; ser en la época de la globalización paradigma de la unidad de todo el genero humano; redescubrir la “via pulchritudinis”, el camino de la Belleza, como esplendor de su verdad y su amor.

No obstante, la Iglesia misma reconoce que no siempre ha secundado los movimientos emancipatorios que el Espíritu ha suscitado en nuestro tiempo: la alianza con el poder establecido, político o económico, ha cegado sus ojos y taponado sus oídos. Ha tardado en reconocer la libertad de conciencia y de práctica religiosa (Dignitatis Humanae). Y qué decir de la emancipación de la mujer y de su igualdad de derechos con el hombre…?

Ha encontrado dentro de sí misma oposición a la reforma conciliar: a la reforma litúrgica, a la implantación de una auténtica colegialidad y participación en el gobierno de la Iglesia. Ve cómo no pocos de sus miembros disocian pertenencia y creencia porque no se identifican con el sistema eclesial, pero sí con lo que ella cree. A estas personas solemos llamarlas “los alejados”. Queda, sin embargo, en el aire una pregunta: ¿quién se ha alejado de quién? Incluso en nosotros mismos, los misioneros claretianos, la Iglesia encuentra a proclamadores de la Palabra que a veces no la meditan ni interiorizan serenamente, a enviados sanar que están enfermos o en crisis, a celebrantes de la nueva Alinza que se dejan llevar por el ritualisma, la rutina, la falta de mística, a representantes del único y buen pastor, que somos guías ciegos o incluso escandalizamos a los más pequeños, a creadores de unidad que no se esfuerzan por vivir en comunión y en comunidad.

Nuestro XXIV Capítulo General entendió que el Espíritu –a pesar de estas situaciones- nos dirige unas peculiares llamadas a través de la Iglesia de nuestro tiempo:

Una llamada general a “compartir los gozos y las esperanzas, las tristezas y las angustias de los hombres “ (GS, 1), a ser discípulos misioneros según nuestra peculiar forma de vida y nuestro estilo carismático (HAC, 3).

54 Y siete llamadas específicas a: Centrarnos en JC, recreando -desde la imaginación de la caridad- nuestra misión; a configurar nuestra vida como pasión por Cristo y por la humanidad (icono de la samaritana y del samaritano). Renovar nuestra comprensión y vivencia de la virtud teologal de la caridad. Hacer de la Eucaristía y la Palabra la fuente de nuestra espiritualidad y la fuerza de la misión Estar atentos todo lo que acontece en las diversas partes de nuestro mundo y de la Iglesia – lo más urgente, oportuno y eficaz. Dejarnos estimular por el testimonio evangelizador de quienes plasman el compromiso de la Iglesia a favor de la vida, la dignidad de las personas, especialmente de los empobrecidos y excluidos. Vivir nuestra identidad carismática en comunión, corresponsabilidad, complementariedad. Ubicar nuestro servicio misionero en aquellos lugares donde prevalece la increencia donde los creyentes están más desatendidos.

IV LA MISIÓN DEL ESPÍRITU SANTO EN LA CONGREGACIÓN

La cuarta sesión del taller fue dedicada a su objetivo último: ¿cómo participa nuestra Congregación de Hijos del Inmaculado Corazón de María en la Misión del Espíritu? ¿Qué aportamos o podemos aportar desde nuestro carisma a la misión del Espíritu en la Iglesia? Encargado de esta ponencia fue el P. Aquilino Bocos Merino con la colaboración de su equipo. En esta reflexión intentaremos responder a estas cuestiones teniendo en cuenta nuestra responsabilidad de la misión de la Iglesia en Europa.

Nuestro Fundador, san Antonio María Claret, tuvo una especial sensibilidad ante la presencia y actuación transformadora del Espíritu Santo en su vida y ministerio (Bautismo, Confirmación, Diaconado y Presbiterado). Sintió como referidas a él las palabras de Isaías y del Evangelio: “El Espíritu está sobre mí; me ha ungido y me ha enviado a anunciar el Evangelio a los pobres”. La conciencia del protagonismo del Espíritu en la misión es tal que nuestro Padre Fundador nos promete lo siguiente: “No seréis vosotros los que habléis, el Espíritu de vuestro Madre y de vuestra Madre hablará en vosotros” (Aut 687). De la presencia del Espíritu de Cristo en nosotros brota la caridad, el amor incluso a los enemigos (EA, 623). En los Ejercicios Espirituales que dirigió a la Congregación el 1865 invita a los misioneros –en la oración preparatoria- a prepararse juntamente con María a la venida y efusión del Espíritu Santo sobre ellos.

Esta misma conciencia se mantiene en nuestra Congregación, que reconoce al Espíritu Santo como su principal fuente y origen. También nosotros somos “de Spiritu Sancto ex Maria virgine” –reconocida como nuestra fundadora y madre. Así lo reconocen nuestras Constituciones:

“Nuestra Congregación, suscitada por el Espíritu Santo y erigida por la Iglesia, en virtud de la común vocación y misión de todos sus miembros, es una 55 comunidad carismática e institucional, a semejanza de la misma Iglesia” (CC, 86). Nuestra Congregación expresa un carisma del Espíritu, reconocido por la Iglesia, por el que nosotros todos hemos sido llamados a realizar ordenadamente una misión universal” (CC. 135).

En continuidad con las reflexiones anterior, hemos de decir que no es la Congregación la que tiene una misión, sino que es la Missio Spiritus la que tiene asociada a sí nuestra Congregación. El Espíritu es el actor principal de la misión evangelizadora y cuenta con nosotros como actores secundarios; para ellos nos ha agraciado y capacitado con un carisma colectivo y con multitud de carismas individuales.

Lo que afirmamos puede verse comprobado en la historia de la Congregación, que podría ser descrita como “crónica familiar de la presencia y acción del Espíritu”. Si reducimos nuestro campo de visión únicamente a la historia congregacional en el Pos-Concilio, comprobamos que hemos sido testigos del protagonismo del Espíritu, que ha ido disponiendo y preparando a la Congregación para colaborar en su misión cuando asistimos a un auténtico cambio de época en la historia de la humanidad. Así lo muestra el rico proceso de renovación posconciliar entre nosotros3 y las diversas iniciativas de re-organización a nivel congregacional que tienen como objetivo principal la “obediencia a la misión del Espíritu”, a una colaboración más íntima con él en medio del cambio de época que nos ha tocado vivir. La Congregación ha ido descubriendo –con zozobras e incertidumbres- hacia dónde el Espíritu nos lleva. Han ido apareciendo en el horizonte nuevos escenarios en los que nos hemos ido introduciendo: Justicia, Paz, Cuidado de la creación, diálogo inter-confesional, inter- religioso, inter-cultural, presencia medios de comunicación –especialmente en la web-, otro modo de implicación en el espacio educativo. El Espíritu nos ha implicado también –a niveles continentales- en el acompañamiento a la vida consagrada en sus procesos de renovación conciliar y de reorganización misionera, y en la nueva evangelización a través del servicio a la Palabra de Dios. Hemos descubierto la dimensión profética y escatológico-apocalíptica de nuestra vocación carismática; por eso, el ejemplo de nuestros mártires –bastantes de ellos ya beatificados- nos ha espoleado tanto.

La encuesta previa al taller corroboraba esta visión de la realidad. En sus resultados se reconocía que una gran mayoría de CMFF reconoce: a) la llamada del Espíritu a servir a la Iglesia universal en la iglesias local, tratando de responder a lo más urgente, oportuno y eficaz (Pr.1); b) que nuestro carisma de oyentes y servidores de la Palabra nos lanza a proclamarla a tiempo y a destiempo, denunciando los situaciones de anti-Reino, entregando la vida especialmente a los más pobres y excluidos (Pr. 3); c) que la “misión compartida” es característica fundamental de nuestro estilo carismático de Evangelización y que, por ello, nos queremos esforzar por la comunión eclesial, que hace creíble nuestro mensaje; d) que en este cambio de época estamos llamados a desplegar una mayor creatividad y ofrecer cualificados servicios.

No somos justos si, al mismo tiempo, no reconocemos que la presencia y actuación del buen Espíritu entre nosotros se ha visto también contrarrestada –neutralizada o retrasada- por la presencia y actuación de los malos espíritus –que como decía Jesús, son legión-. El Espíritu Santo ha encontrado a veces en nosotros –tanto colectiva como individualmente- serias resistencias que han impedido nuestra 56 disponibilidad ante sus inspiraciones y mociones: no todos estamos colaborando con su misión allí donde deberíamos estar; como Jonás hemos rehuido obedecer a ciertos envíos; como el dragón apocalíptico nos hemos opuesto a iniciativas de vida; nos hemos puesto de espaldas a una realidad desde la que el Espíritu nos interpelaba (la pobreza, la marginación, la violencia, la misión compartida). Hemos preferido, -ensimismados y egocéntricos- atrincherarnos en nuestras posiciones ya conocidas y dejarnos afectar por un estilo de vida ambiental aburguesado, superficial, materialista, que ha deteriorado fuertemente nuestra espiritualidad y le hace perder mordiente escatológico-apocalíptico.

El Espíritu nos llama a superar los malos espíritus y nos capacita para ello. Por eso, nos pide volver a lo esencial (“Dios espera en donde están las raíces” Rilke), a reconocer la prioridad de la vida en el Espíritu. Sólo conectando con el Espíritu podemos sentirnos asociados a su misión. Por eso, el Capítulo General último nos llamó a “reforzar la dimensión teologal de nuestras vidas” y a cultivar nuestra vocación misionera en fidelidad a las raíces evangélicas y carismáticas expresadas en las CC” (HAC, 8). Nuestras Constituciones nos piden que estemos, como Congregación “siempre prontos para el servicio de la Iglesia y de todo el género humano según las necesidades de tiempos y lugares” (CC, 136).

La nueva comprensión de la misión, potenciada de manera especialísima por el Sínodo sobre la Nueva Evangelización y transmisión de la fe, nos urge a frecuentar los areópagos, donde se hace patente la acción del Espíritu. El último Capítulo General nos orientó hacia esos areópagos: a) allí donde hay que defender la vida y promover la salud integral; b) allí donde acontece el diálogo ecuménico e interreligioso; c) allí donde se atiende a las familias, a las nuevas generaciones y donde se responde a los desafíos actuales de la educación; d) allí donde se gesta la economía solidaria, donde se hace una opción clara, decidida y creíble los pobres y excluidos y se defiende y practica la hospitalidad ante el fenómeno masivo de la emigración; e) allí donde se defiende la integridad de la creación; f) allí donde emerge la sociedad de la información, del conocimiento, de la comunicación.

No obstante, la presencia en los nuevos areópagos requiere una especial atención no solo a lo que se hace, sino sobre todo al “cómo”. El Papa Francisco ya nos dijo en una de las primeras intervenciones de su Pontificado que la Iglesia no debe ser confundida, sin más, una ONG. Lo mismo vale para nosotros. Lo decisivo no es amar a los demás, sino amarlos “como” Cristo nos ha amado. Hacer la voluntad de Dios en la tierra “como” en el cielo.

Nuestras Constituciones resalta en no pocas ocasiones ese “como” y así expresan nuestro estilo carismático: “así como JC es uno con el Padre y con el Espíritu” (CC, 10), “como verdaderos discípulos de Cristo” (CC, 10) “como una obra asumida por la comunidad” (CC, 13), , “como imágenes de Dios y miembros de un mismo cuerpo” (CC, 15), “como yo os he amado” (CC, 15), “al estilo de los Apóstoles” (formula de profesión) (CC, 159), “amemos a los enfermos, como miembros de Cristo” (CC, 18), “abrazamos la castidad como un don… como signo de amor perfecto” (CC, 20.22), “ ni usen de cosa alguna como propia” (CC, 26), “como quien sirve” (CC, 41), “como extranjeros y peregrinos” (CC, 43), “Jesús nos invita a reconocerlo como paciente en ellos” (CC, 45),”acojan a la virgen María como madre y maestra“ (CC, 61) como instrumentos de la salvación de muchos” (CC, 77), “como eficaces colaboradores de los Obispos (CC, 82), “como hermanos” (CC 83), “como verdaderos ministros de Dios” (CC, 85). 57 Toda nuestra vida misionera está implicada en el “cómo”. Nuestro Congregación lo ha expresado en sus documentos con diversos adjetivos, aplicables a la misión: Confesante, Oyente, Orante, Contemplativa, Eucarística, Profética, Evangélica, Pobre, Solidaria, Samaritana, Misericordiosa, Reconciliada, Pacificadora, Arriesgada, Apasionada, Comprometida, Itinerante, Constructiva, Pacificadora, Intelectualmente habilitada, Lo más urgente, oportuno y eficaz

La Congregación sabe que no es la protagonista de la misión, sino sierva, instrumento, ministra. Nuestra comunidad está habitada por el Espíritu quien la mantiene unida, libre, ágil, comprometida con las causas humanas y eclesiales.

V PARTIR DE “ECCLESIA IN EUROPA”: “LO MÁS URGENTE, OPORTUNO Y EFICAZ”

Me permito, al final de esta síntesis del taller sobre la “Teología de nuestra Misión”, añadir una última reflexión que no apareció explícitamente, pero que juzgamos es muy importante para este encuentro como marco e inspiración.

Cuando pensamos en nuestra presencia en Europa, la principal preocupación no debería ser cómo aplicar en la situación europea todo lo que nos hemos dicho en los Capítulos Generales de renovación. La preocupación principal debería ser: ¿hacia dónde lleva el Espíritu a la Iglesia en Europa? ¿en qué medida podemos nosotros, misioneros claretianos en Europa, asociarnos y contribuir a la misión del Espíritu en este continente?

El último Capítulo General hizo un discernimiento sobre las llamadas de Dios en nuestro mundo y en la Iglesia universal. Ahora nosotros hemos de discernir sobre las llamadas que Dios nos hace desde Europa y desde la Iglesia en Europa. Pero, gracias a Dios, no partimos de cero. Ha habido un discernimiento sinodal que, a mi modo de ver, sigue teniendo una extraordinaria actualidad: el fruto del II Sínodo sobre Europa que es la exhortación apostólica del beato Juan Pablo II “Ecclesia in Europa” (=EiE). Nos podemos preguntar si estamos respondiendo y en qué medida a ese proyecto eclesial, si la re-organización personal, comunitaria y estructural tiende a ofrecer una respuesta. El Espíritu nos invita a soñar con lo imposible, como a Simeón y Ana en el templo y no a contentarnos con las objeciones del viejo sacerdote Zacarías. La Congregación no debe morir en Europa jubilándose prematuramente.

¿Qué nos dice “Ecclesia in Europa”? Trataré de evocar prácticamente su esquema, con la intención de que miremos Europa con la mirada de una Iglesia que se reunió en Sínodo, que oró y desde el Espíritu discernió. A mí me parece un documento de suma actualidad y que nos invita a una auténtica revolución misionera. La cuestión está en ver si estamos dispuestos a escuchar “lo que el Espíritu nos dice”, o simplemente queremos realizar nuestros propios proyectos, pidiéndole al Espíritu que nos ayude.

58 De la exhortación apostólica EiE quisiera resaltar las siguientes perspectivas que pueden y debe inspirarnos para re-organizarnos como congregación en Europa responde desde nuestro carisma colectivo y desde los carismas personales que el Espíritu nos ha concedido, a las propuestas de la Iglesia, teniendo en cuenta lo más urgente, oportuno y eficaz.

El icono de Apocalipsis: el beato Juan Pablo II escogió como icono de la exhortación “el Apocalipsis”. ¿Nos debe decir algo este icono a nosotros, misioneros claretianos en Europa? En palabras del Papa este libro es “revelación profética que desvela a la comunidad creyente el sentido oculto y profundo de las cosas que acontecen… una palabra dirigida a las comunidades cristianas para ayudarlas a interpretar y vivir su inserción en la historia con sus problemas y tribulaciones, a la luz de la victoria definitiva del Cordero inmolado y resucitado. Una palabra que nos obliga a vivir dejando de lado la tentación frecuente de construir la ciudad de los hombres prescindiendo de Dios o contra Él… El Apocalipsis contiene un mensaje de ánimo para todos los creyentes: que la victoria de Cristo ya ha acontecido y es definitiva, a pesar de las apariencias y aunque sus efectos no sean todavía visibles. Desde ahí surge el consejo de mirar las vicisitudes humanas, fundamentalmente con una actitud de confianza que nace de la fe en el Resucitado, presente y activo en la historia” (EiE, 5).

¿No convendría, por lo tanto, pensar nuestro servicio a la misión del Espíritu en Europa, desde la lectio divina del Apocalipsis, releído desde la situación en que ahora se encuentra Europa? ¿No deberíamos responder a las llamadas, después de una lectura creyente (apocalíptica), comunitaria, de la realidad? ¿No debemos primero escuchar lo que el Espíritu dice a las iglesias de Europa? Por lo tanto, ¡no precipitarnos en ofrecer soluciones a situaciones insuficientemente planteadas?

Los desafíos para la Iglesia en Europa:

a) ofuscamiento de la esperanza: crisis de la memoria y herencia cristianas; el riesgo de que los símbolos de la presencia cristiana queden reducidos a vestigios del pasado; la dificultad para vivir la propia fe en el actual contexto social y cultural en el cual es más fácil definirse agnóstico que creyente (EiE, 7); b) miedo a enfrentar el futuro: el vacío interior, la falta de sentido de la vida, angustia existencial, dramática disminución de la natalidad, caída de las vocaciones al sacerdocio, a la vida consagrada; fragmentación de la existencia: soledad, divisiones, contrastes; atenuación del sentido de la solidaridad (EiE, 8); c) El nuevo ateísmo: hacer prevalecer una antropología sin Dios y sin Cristo: la cultura de la apostasía silenciosa (EiE, 9).

Las señales de esperanza:

a) Se detecta una nostalgia irreprimible de esperanza, pero las propuestas de la ciencia, de la técnica, de los diversos mesianismos se refieren a esperanzas efímeras y frágiles y por eso, producen decepciones y diversas formas de agresividad o violencia (EiE, 10);

59 b) la recuperación de la libertad de la Iglesia en el Este europeo y las nuevas posibilidades de acción misionera; la concentración de la Iglesia en su misión espiritual y en su compromiso por el primado de la evangelización en sus relaciones con la realidad socio-política; la conciencia de una misión conjunta de todos los bautizados, cada uno con su respectivo don y ministerio, así como la mayor presencia de la mujer en varias estructuras sectores de la comunidad cristiana (EiE, 11); c) El Espíritu del Señor renueva la faz de la tierra y también de Europa: la apertura de unos pueblos a otros, la reconciliación entre naciones por largo tiempo enemigas y hostiles, la progresiva unión de los países del Este europeo; reconocimientos, colaboraciones e intercambios de todo tipo, que van creando poco a poco una cultura europea, una conciencia europea, que hace crecer especialmente a los jóvenes en un sentimiento de fraternidad y una voluntad de participación. La unificación democrática de Europa, su defensa de los derechos humanos, la conciencia del derecho a una mejor calidad de vida, la defensa del primado de los valores éticos y espirituales es otra señal de esperanza (EiE, 12); d) a esto se añade el testimonio de tantos mártires (EiE, 13) y la santidad de muchos (EiE, 14); e) En las comunidades parroquiales, en los movimientos eclesiales el Espíritu suscita una renovada dedicación al Evangelio, una generosa disponibilidad para el servicio, la vida cristiana queda caracterizada por el radicalismo evangélico y el celo misionero… La parroquia sigue ejerciendo en Europa una misión indispensable… Es la iglesia “al alcance de la mano” (EiE, 15); f) el camino ecuménico (EiE, 16).

Toda la Iglesia europea enviada en misión: a) Los ministros ordenados, llamados a ser signo de contradicción y de esperanza para una sociedad que sufre de horizontalismo y necesita abrirse a lo Trascendente (EiE, 35) (los nn. 36-37, dedicados al celibato sacerdotal y a la escasez de ministros ordenados); b) los consagrados: implicarse en una nueva evangelización del continente europeo; Europa necesita la santidad, la profecía, la actividad evangelizadora y el servicio de las personas consagradas (EiE 37); los consagrados deben vivir su vida como una auténtico “culto espiritual”, donde se reconozca el primado absoluto de Dios. La vida consagrada es un don del Espíritu a la Iglesia y para la Iglesia; es testimonio de fraternidad evangélica, más que nunca, donde se superan los contrastes; se debe hacer presente en las nuevas formas de pobreza y marginación; se hace necesario un antídoto de disponibilidad para continuar la obra de la evangelización en otros países, en otros continentes (EiE, 38); el cuidado de las vocaciones (EiE, 39)

La Iglesia que proclama el misterio de Cristo: a) Necesidad y urgencia del anuncia: del primer anuncio y del anuncio renovado con el testimonio de vida y formar para una fe adulta (EiE 45-52); b) El testimonio desde la unidad y el diálogo (EiE 53-57); c) Evangelizar la vida social, la cultura e inculturación del Evangelio (EiE 58-65).

La Iglesia que celebra el misterio de Cristo: la liturgia como misión del Espíritu (EiE 66-82). 60 La Iglesia que sirve el Evangelio de la Esperanza: “Vete y haz tu lo mismo”, el Evangelio de la Caridad (EiE, 83-105).

Hacia una Europa nueva:

a) La vocación espiritual de Europa (EiE 108-112); b) la construcción europea: instituciones europeas y la Iglesia al servicio de la nueva Europa (EiE 113-121). c) María, la mujer Apocalíptica en Europa –las misteriosas presencias marianas- (EiE, 122-125).

Ante este panorama la primera cuestión sería la siguiente: ¿Qué claretianos, qué comunidades, que provincias están dispuestas a colaborar en este gran proyecto eclesial de “Ecclesia in Europa”? ¿En qué medida? ¿En qué ámbito, la proclamación, la celebración, el servicio, la creatividad?

¿Cómo configurar nuestra misión en Europa desde lo que hoy sería la voluntad de nuestro Fundador? ¿Nos querría a todos afincados en instituciones permanentes, o itinerantes por Europa, como animadores de comunidades, de movimientos, como misioneros que llegan donde otros no llegan? ¿Qué hacer para estar a la altura de la misión del Espíritu en Europa que requiere de nosotros cualificación espiritual, cualificación intelectual, aprendizaje de modos culturales adecuados que atraigan y no resulten repelentes? ¿Dónde encontrar lo más urgente, oportuno y eficaz? ¿Cuándo decimos Europa, a qué nos referimos? ¿Qué países excluimos ya de principio y porqué? ¿Estamos donde el Espíritu quiere que estemos? ¿Qué hacer para revivir en nosotros la espiritualidad escatológico-apocalíptica tan característica de nuestro Padre Fundador y de las Apariciones europeas de nuestra Madre, el Corazón de María?

Creo que en este discernimiento espiritual y misionero podemos encontrar las claves para una re-organización de la presencia claretiana en Europa que no sea endogámica y que responda a los signos del Espíritu.

1 De todas formas, para quienes les interese un conocimiento más completo del taller, disponen de la publicación CMFF – Prefectura de Apostolado, “Teología para nuestra misión”: taller, Colmenar Viejo 2012, Publicaciones Claretianas, Madrid, 2013. 2 Las ponencias fueron confiadas a cuatro miembros de la comunidad claretiana de Buen Suceso (Madrid), cada uno de los cuales contó con la colaboración en equipo de CMFF de Europa, América, África y Asia. 3 Capítulos Generales y sus documentos, la redacción de un texto constitucional renovado y profundamente carismático, la elaboración del Plan general de formación –donde se reconoce al Espíritu Santo como primer agente de la formación-, los encuentros y congresos de Espiritualidad de diverso tipo, el proyecto Palabra-Misión, las experiencias de la Fragua….

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The Continents, Their Churches and The Claretian Missionaries 64 AFRICA 66 1 Mission and Missionaries in Africa Re-Envisioning Evangelization in the Past, Present and Future

The Most Reverend Anselm UMOREN, MSP Auxiliary Bishop of Abuja, Nigeria

1. Introduction

At no time in world history has the challenge of bringing the message of the Gospel to men and women become more urgent than today. Today’s world is characterized by deep-seated injustice, poverty and starvation. Conflicts and wars, violence and bloodshed are decimating the lives of millions of people. In Europe and America, radical secularism, relativism, agnosticism, atheism and consumerism are standing in radical opposition to the Christian faith.

This situation raises so much concern for missionaries like yourself and the entire Church, which has the mandate of preaching the Gospel to all people as the answer to the questions they are asking. It is therefore of utmost importance to re-examine our commitment to the mission of the Church, which is the proclamation of the Good News. As Pope Paul VI asked in Evangelii Nuntiandi in 1975, “In our day, what has happened to that hidden energy of the Good News, which is able to have a powerful effect on man’s conscience? To what extent and in what way is that evangelical force capable of really transforming the people of this century? What methods should be followed in order that the power of the Gospel may have its effect? Does the Church or does she not find herself better equipped to proclaim the Gospel and to put it into people’s hearts with conviction, freedom of spirit and effectiveness?” (EN, 4)

2. The Mission of Evangelization: Biblical, Theological and Ecclesial Foundations

By nature, the Church is missionary, and her mission has its ultimate source and foundation in the life of the Blessed Trinity. This point has been well articulated by the Fathers of the Second Vatican Council when they state emphatically: “The pilgrim Church is missionary by her very nature. For it is from the mission of the Son and the mission of the Holy Spirit that she takes her origin, in accordance with the decree of God the Father” (AG, 2).

Owing to his love for mankind, God wishes all men to be saved and come to knowledge of the truth (cf. 1Tim 2:4). For this reason, he sent his Son, Jesus Christ, the second Person of the Blessed Trinity, to preach the Good News of salvation to the world and bring people into his kingdom. Before his return to the Father, the Lord Jesus handed on this mission to his Church, through the apostles, when he gave them the Great Commission: “All authority in heaven and on earth has been given to me. Go, therefore, make disciples of all nations; baptize them in the name of the Father and of the Son and of the Holy Spirit and teach them to observe all the commands I gave you. And know I am with you always, to the end of time.” (Mt. 28:19-20) Throughout the centuries, the Church has struggled to be faithful to the mandate of the Lord Jesus to proclaim the Gospel to all creation and to call men and women to repentance and salvation. The Church, therefore, exists for the sole purpose of evangelizing. Evangelization is the intrinsic criterion for the Church’s existence. As Paul VI puts it, “The Church exists in order to evangelize” (EN, 14). This mandate is universal and all encompassing. In its missionary involvement, the Church steps out of itself, into the wider world. It crosses all kinds of frontiers and barriers: geographical, social, political, ethnic, cultural, religious, ideological. Into all these areas the Church-in-mission carries the message of God’s salvation.

The word, ‘evangelization’ is a derivative of the Greek word euangelion, which literally means “Good News.” To evangelize, therefore, means to announce the Good News. This involves planting this Good News in the hearts of men and women. The theological foundation of the Church’s missionary activity, understood in the sense of the general mission ecclesiae can be found in Second Vatican Council’s Decree on the Church’s Missionary Activity, Ad Gentes. This document describes the church as the universal sacrament of salvation. As such, the Church by her very nature is missionary, having the obligation to proclaim the message of salvation to people everywhere.

Both Vatican II documents, Lumen Gentium and Ad Gentes view evangelization as bringing the Gospel to those who are not yet Christians. In a broad sense, Ad Gentes describes the mission of the Church as any activity that makes it “fully present to all women and men or nations,” (AG, 5) so that through her witness, proclamation and celebration of the sacraments, she will lead people to faith in Christ and open them to a full participation in the Paschal mystery. However, in the strict sense, Ad Gentes conceives the mission of the Church as “preaching the Gospel and planting the Church among peoples or groups who do not yet believe in Christ.” Here, mission is understood as reaching out to persons rather than as something territorial.

Also, this work recognizes a situation in which mission involves the re-evangelization of peoples or places where the Gospel once flourished but now languishes. This is the situation that has given rise to what the Church calls “new evangelization.”

3. Scope of Evangelization

This new evangelization includes the proclamation of Christ and his Gospel to those who do not yet know him (kerygma), preaching, catechesis, administration of the sacraments, self-renewal and human advancement. Evangelization includes: proclamation (kerygma), service (diakonia), witness (martyria), worship (leiturgia), building community and solidarity (koinonia). It concerns all human endeavor and permeates all facets of life, be they religious and therefore spiritual; moral and therefore ethical; cultural and thus educational; political and hence involving the economic; physical which is then linked and extends into the environmental.

Everything is evangelization properly understood because the incarnate word desires to reconcile all things unto himself for the glory of God and the salvation of entire creation to consider the theme of evangelization, one sways into the arena of family, community, clan, the ethnic group, village and the nation and extending to the entire human family of nations. Evangelization includes the message, the pastoral methods and needs, the animating theologies, the interaction, the special situations and the vision for the future. 68 Evangelization means concrete plans and strategies to share the Good News of Christ with children, youth, adults, men and women, the old and the sick, physically challenged and disabled people, workers and the unemployed, leaders and their followers, politicians and professionals, the poor, displaced people, prisoners and refugees, rural farmers and urban dwellers, the academia and scholars, clergy and religious, even prophets and persons of other Christian beliefs, extending to traditional worshippers, Muslims and non-believers. In summary, Evangelization is all embracing.

4. The Church: Mission and New Evangelization

In October 2012, the XIII Ordinary General Assembly of the Synod of Bishops was held in Rome to discuss the theme of “The New Evangelization for the Transmission of the Christian Faith.” We recall that in September 2010, the Holy Father established a new dicastery of the Roman Curia, the Pontifical Council for Promoting the New Evangelization, with the Apostolic Letter, Ubicumque et Semper, in addition to the already existing Propaganda Fide, the Congregation for the Evangelization of Peoples, with a view to consolidating the Church’s effort to bring back the flavour of the Gospel in those regions of the world where the faith has gone sour.

The entire pontificate of Pope John Paul II was characteristically dominated by the leitmotif of the new evangelization. The expression became a central point of his far- reaching magisterial teaching, which he systematically explored in great depth on numerous occasions. In making use of the expression, he did not fail to explain what he intended to communicate by placing the adjective ‘new’ in front of the traditional term, ‘evangelization.’ For him, the heart of the new evangelization was the call of “starting afresh from Christ” (NMI, 29). He insists that, “we must gain new impetus in Christian living, making it the force which inspires our journey of faith” (NMI, 29). Thus, he spoke about an evangelization that is new in methods, new in ardour and new in expressions.

In his 1994 Apostolic Letter, Tertio Millennio Adveniente (TMA) on Preparation for the Jubilee of the Year 2000, he acknowledge that the foundation of the new evangelization agenda was laid down by Pope Paul VI in his Apostolic Exhortation on Evangelization in the Modern World, Evangelii Nuntiandi issued in 1975 following the Third Ordinary General Assembly of the Synod of Bishops (TMA, 21). And in his 2001 Apostolic Letter, Novo Millennio Ineunte (NMI) issued to commemorate the Close of the Great Jubilee of the Year 2000, Pope John Paul II offered a hermeneutic of the new evangelization by teaching that “It is not therefore a matter of inventing a ‘new programme’. The programme already exists: it is the plan found in the Gospel and in the living Tradition, it is the same as ever. Ultimately, it has its centre in Christ himself, who is to be known, loved and imitated, so that in him we may live the life of the Trinity, and with him transform history until its fulfillment in the heavenly Jerusalem. This is a programme, which does not change with the shifts of times, and cultures, even though it takes account of time and culture for the sake of true dialogue and effective communication. This programme for all times is our programme for the Third Millennium.” (NMI, 29)

So far, the key concern of the new evangelization agenda, as Cardinal Stanislaw Rylko writes, is the centrality of God in our lives. “The call for a new evangelization, in fact, asks for a new way of being Christian, a new way of being Church, where the 69 ‘new’ is the Gospel model which is seen in the Acts of the Apostles, the strength of the Spirit which renews the entire Christian community.” Every ecclesial movement and community is called to reconsider its vocation and mission in this perspective, which means serious reflection on their identities. As Cardinal Rylko further says, “Understanding this premise is absolutely necessary for the theme of the new evangelization, in order to not exploit the charismatic elements that the Holy Spirit brings out in today’s Church.”

Central to this call is the ability of Christian faith to develop the capacity for new creativity and new dynamic. John Paul II prioritized the proclamation of the Word of God as the key ideal in the proposal. He wrote: “To nourish ourselves with the word in order to be ‘servants of the word’ in the work of evangelization: this is surely a priority for the Church at the dawn of the new millennium.” (NMI, 40) He offered this key by explaining the condition of the faith in many parts of the world: “Even in countries evangelized many centuries ago, the reality of a ‘Christian society’ which, amid all the frailties which have always marked human life, measured itself explicitly on Gospel values, is now gone. Today we must courageously face a situation which is becoming increasingly diversified and demanding, in the context of ‘globalization’ and of the consequent new and uncertain mingling of peoples and cultures. Over the years, I have often repeated the summons to the new evangelization. I do so again now, especially in order to insist that we must rekindle in ourselves the impetus of the beginnings and allow ourselves to be filled with the ardour of the apostolic preaching which followed Pentecost” (NMI, 40).

When Pope Benedict XVI took up the theme in Ubicumque et Semper, it was clear what path he was leading the Church. In the Apostolic Letter, Benedict begins with a restatement of the truth that it is duty of the Church always and everywhere to proclaim the Gospel. He then goes on to analyze the effects the profound social changes taking place in our new world have provoked on the religious level. “If on the one hand humanity has derived undeniable benefits from these changes, and the Church has drawn from them further incentives for bearing witness to the hope that is within her (cf. 1Pt 3:15), on the other hand there has been a troubling loss of the sense of the sacred, which has even called into question foundations once deemed unshakeable.” Today, we are faced with ‘frequent situations of de-Christianization’ – to use the exact words of Pope Paul VI. John Paul II raised the same issue with increasing clarity in his Apostolic Exhortation, Christifideles Laici (CL) where he lamented the widespread religious indifference subtly motivated by atheism, secularism and materialism that has taken hold of many societies where religion and the Christian life were once flourishing. (CL, 38) As Benedict XVI says, the present situation “makes it all the more important for Catholicism to present its faith in a new and vital way and to re-proclaim it as a force for unity, a force of solidarity and of eternity’s openness to time.”

Everywhere possible, Benedict XVI has spoken of the necessity of a major examine of conscience that must begin today, an examination of conscience that helps the Church to “summon fresh energy for tackling the problem of how to announce the gospel anew in such a way that this world can receive it, and we must muster all of our energies to do this. “Today, “the one gospel has to be proclaimed both in its great, enduring rationality and its power that transcends rationality, so that it can re- enter our thinking and understanding in a new way.” Only making a fresh start with God is the answer to managing a world that is threatening itself, a world in which progress becomes a danger. However, this proclamation of the one gospel, the Pope 70 has noted, demands careful and proper discernment considering the variety of situations in which we find Christian faith in different societies. As such, to speak of a new evangelization does not mean the imposition of a single formula that will hold the same for all places and circumstances.

The whole apparatus of the Church that is now deployed in the service of the new evangelization is meant to make visible to us again the centre of the Christian life, and thus to recover in today’s sophisticated society the simplicity of being a Christian. “It is evident today” Benedict says, “that we need to find our way back to the genuinely Christian attitude that existed among the first Christians and in the great periods of Christian culture.” Likewise, at the root of all evangelization lies not a human plan of expansion, but rather the desire to share the inestimable gift that God has wished to give us, making us sharers in his own life. Part of the central challenge for the Church today is shaping an interior attitude of mind and heart, forming the Christian conscience to understand that Christianity does not oppose modern way of thinking. The Church needs to help form a fermented coexistence between Christian thinking and modern worldview in a way that does not divide existence; to say that it is still possible to be modern and remain an authentic Christian. The new Christian dynamic is that which is open to both faith and modernity, one that incorporates into faith what is splendid and worthy of praise in modern thinking and vice-versa.

The task of proclaiming the gospel is at the heart of the Church’s mission. Everything the Church does is done to propose (not to impose) Jesus Christ as the answer to the question that is every human life. Everything the Church does is done in order to offer friendship with Jesus Christ as the true means of satisfying the deepest longings of the human heart.” The point is that as mission itself, the Church has a duty to proclaim Christ unceasingly as the answer to the questions asked by the men and women of our day (Gaudium et Spes, 2).

5. Missionary Activity in Africa: Past, Present and Future

The work of evangelization of the African continent is as old as the Church. In his post Synodal Apostolic Exhortation, Ecclesia in Africa (EIA), Pope John Paul II acknowledged the fact that the history of the Church in Africa “is a history which goes back to the period of the Church’s very birth. The spread of the Gospel has taken place in different phases. The first centuries of Christianity saw the evangelization of Egypt and North Africa. A second phase, involving the parts of the Continent, south of the Sahara, took place in the fifteenth and sixteenth centuries. A third phase, marked by an extraordinary missionary effort, began in the nineteenth century” (EIA, 30).

Throughout these centuries, the glorious splendour of Africa’s Christian past has been revealed in the countless saints, martyrs, confessors, theologians, great doctors and writers, monks and virgins that the Church in Africa has bestowed on the universal Church. One cannot fail to think here of most brilliant theologians and illustrious sons of the Church in Africa such as Origen, Tertullian, Athanasius, Cyril, Cyprian and most excellently, Augustine of Hippo. “These noble examples…belong to the common heritage of the Church, and the Christian writers of Africa today a basic source for deepening our knowledge of the history of salvation in the light of the Word of God.”

Scholars have periodized the three eras of missionary activity in Africa into the following categories. The first phase is tagged the period of Christianization in Africa. 71 The second phase is the period of Africanisation of Christianity and the third phase is called the Africanisation of African Christianity. In these three phases, the emphasis has always been the need for Africa to respond with great generosity to Christ’s call. Indeed, “Africa has responded with great generosity to Christ’s call. In recent decades many African countries have celebrated the first centenary of the beginning of their evangelization. Indeed, the growth of the Church in Africa over the last hundred years is a marvelous work of divine grace” (EIA, 33).

Over the last couple of centuries, there has been phenomenal and tremendous growth in the work of evangelization in Africa. At the opening Mass of the Second Special Assembly of the Synod of Bishops for Africa in October 2009, Benedict XVI made it very clear that the Africa is the spiritual lung of today’s humanity.

“The fact that in the course of almost two centuries the number of African Catholics has grown quickly is an outstanding achievement by any standard. In particular, the building up of the Church on the Continent is confirmed by facts such as the noteworthy and rapid increase in the number of ecclesiastical circumscriptions, the growth of a native clergy, of seminarians and candidates for Institutes of Consecrated Life, and the steady increase in the network of catechists, whose contribution to the spread of the Gospel among the African peoples is well known” (EIA, 38).

In the 2013 edition of the Pontifical Yearbook, the growth of the Church in Africa, statistics shows that Africa recorded a 4.3% increase in Catholic population in 2012, as against 2.3% the previous year. There was also a 16% increase in the number of baptized Catholics; 1% increase in the number of bishops, 39.5% increase in the number of priests; 18.5% increase in the number of non-ordained male religious; 28% increase in the number of female religious and 30.9% increase in the number of candidate for the priesthood, both diocesan and religious.

This growth in number has also been accompanied by an outstanding growth in the quality of faith. Millions of Catholics in Africa are making their contributions increasingly felt in public, social, economic and educational life in their countries. The outstanding achievements of the Church in Africa in the fields of education, healthcare, social welfare, dialogue with government and civil society and work on behalf of development justice and peace have also been recognized at the international level.

Today, missionary institutes founded on African soil have grown in number, and have begun to supply missionaries, not only for the countries of the Continent but also for other areas of the world where vocations to the priestly and religious life is plummeting. Increasing number of African priests and sisters are making themselves generously available for missionary work in other needy dioceses in their own countries and abroad. As Pope John Paul II said, “In this way, the Church offers her ministry to the peoples of Africa; but she also accepts involvement in the ‘exchange of gifts’ with other particular Churches which make up the People of God. All this manifests, in a tangible way, the maturity which the Church in Africa has attained” (EIA, 38).

6. The Religious Missionary and the Future of Evangelization in Africa

72 Evangelization in Africa today must be seen as proclamation of the Good News of salvation, which is Jesus Christ himself. Jesus Christ, no other, is the Mission of the Church and of the people of our time. Evangelization implies dialogue with non- believers, with persons of other Christian and religious faith, with secular elements and the world at large.

For the future of the Church in Africa, religious missionaries, wherever they minister, must raise grassroots consciousness of the people of God to their mission of imbuing and transforming the temporal order with the spirit of the Gospel. This is a mission that will be properly enhanced through greater attention to and study of the Church’s social teaching, which offers ethical and moral guidelines, principles, criteria and perspectives for the Church’s involvement with politics, economics and society. This issue is of great importance for the daily lives of people all over the world and within the continent of Africa because of the dire situation of poverty, injustice and ignorance decimating the lives of millions of people.

Thus, global issues of justice and peace; political, social, economic and cultural realities are to be scrutinized in the light of the Gospel of Jesus Christ for the promotion of human dignity and human rights of all persons created in the image of God. In other words, mission and evangelization today, whether in Africa or in any other place, is no more to be understood as something of “go there” but rather making Jesus Christ present wherever you are, in all things and through all means for the greater glory of God and the salvation of humankind.

Furthermore, the conditions of the society in which we live oblige all of us therefore to revise methods, to seek by every means to study how we can bring the Christian message to modern men and women, since it is only in the Christian message that the people of our day and time can find the answer to the deepest yearnings of their hearts. We cannot afford to continue using 19th century tools for evangelization in the 21st century. There is a need for constant updating of our evangelization methodology. One area that the Church continues to lay emphasis is the role of the new social media in promoting the work of propagating the Gospel.

Missionaries must also be reminded in the word of Pope Paul VI that, “There is no true evangelization if the name, the teaching, the life, the promises, the kingdom and the mystery of Jesus of Nazareth, the Son of God are not proclaimed” (EN, 22). Evangelization begins from the individual missionary. “The person who has been evangelized goes on to evangelize others. Here lies the test of truth, the touchstone of evangelization: it is unthinkable that a person should accept the Word and give himself to the kingdom without becoming a person who bears witness to it and proclaims it in his tern” (EN, 24).

Witnessing to the Gospel implies that the missionary has to illumine in his life his commitment to the evangelical counsels, which bears the radiance of his conviction to those he ministers to. This is because “The purpose of evangelization is precisely this interior change, and if it had to be expressed in one sentence the best way of stating it would be to say that the Church evangelizes when she seeks to convert both the personal and collective consciences of people the activities in which they engage, and the lives and concrete milieu which are theirs” (EN, 18).

73

2 The future of Claretian Mission in Africa. Emmanuel Edeh cmf

Africa is such a huge and diverse continent with an equally complex and colorful history—all of which shapes the strengths, challenges, and role of the Church. Our key strength is that the Church is young and vibrant. Africa is destined to have an ever greater influence on the global Church. It's a continent where the Catholic population exploded from 1.9 million in 1900 to some 176 million today. In the last 8 years, we had about 630 Bishops, 31, 259 priests of whom 20,358 are diocesan priests, 7,791 lay brothers, 51, 575 Women religious and 379, 656 catechists. In addition to this are numerous African priests and women religious working as missionaries outside the continent. There's a youthful optimistic spirit, coupled with a rising generation of clergy, religious and lay activists determined to see Africa as a protagonist of church history. We should ask our selves what is the Claretian quota in this statistics ? How many professed or priests do we have ? How many countries do we cover in Africa in the wake of vocation boom in Africa ? In the whole of the continent we have one Province and about five delegations. We can see that the harvest is rich but the labourers are still few and confusions equally plenty, meaning that the field is still raw for evangelisation and more effort is needed for more evangelisation.

1. Looking inwards

When we think about the future of Claretian Mission in Africa, One cannot but look both inwards and outwards and also piece the two together for a clearer picture of the situation to gauge the balance between theory and practice. When we look inwards we see that there are lots of challenges in spite of a seemingly growing statistics of membership and missionary expansion. As part of the inwards examination, the future of our mission must be taken into consideration: Vocation Promotion, Seminary Formation, Intercultural community living, Economic self reliance and Spirituality

To make this examination effectively in Africa we have to follow the reflections given by our Superior General during an Encounter here in Africa some years ago.

The reflection centred on the reality of Africa and our missionaries as well as a look into the future on the things we have to do while carrying out our missionary activities. Setting our priorities in Africa, he affirmed that there is an urgent need to take the vocation ministry very seriously, because the future of the Congregation depends on this. What happens to the vocation to the brotherhood? So far we have had quality vocation to the brotherhood but it’s coming in trickles. Evangelization with its biblical and social approaches should be considered a top priority in our missionary activity in Africa. We also emphasized our community life style as an important part of our charism as Claretians. Here in Africa like in some other parts of the world, community life includes people from different cultural milieu by birth. That is is to say that we are growing more and more inter cultural. We must learn to accommodate all as one family. Other considerations bothered on the formation of our students which we saw to be very important. Our formation should be integral and mission oriented, the Formators should also be well formed especially in the Claretian spirituality and should be able to accompany the formandi as often as they should be accompanied. Our centres of formation here in Africa are also becoming intercultural.

On the economic life of the Congregation in Africa, taking cognizance of the socio- political situation of the continent, the Superior General opined that all the Major Organisms should have their self-sufficiency Plan, create NGOs that can help in becoming self-sufficient, register the Congregation in all the countries of the continent where we are present so that we might have our juridical status in those countries. He also sees the school apostolate as another important source of economic self- sufficiency and means of evangelization.

On our spiritual life, says that we should always remember that we are religious, which means that we should live the demands of the profession that we have made. The Word of God, the Eucharist and the Blessed Virgin Mary should also be given a priority of place in living the demands of our religious vocation.

We are here for the Conference because the General Prefect of Apostolate in keeping with the General Action Plan sees a need for the revision of the present Pastoral Plan for Africa. He saw the need to update the Plan so as to incorporate into it the present day realities of our mission in Africa thereby requiring each Organism as a matter of urgency to renew their own pastoral Plan and work toward implementing them.

During the audience which Pope Benedict XVI granted to men and women Superiors General on May 22, 2006. After expressing his gratitude to the consecrated for their commitment in spreading the good aroma of Christ (2Cor 2:15) in the Church and in the world, he reminded us that today we have “the mission of being witnesses of the transfiguring presence of God in a world in which shades have replaced bright genuine colours”. The Pope singled out, as characteristic of religious, their belonging to the Lord above all else, and he explained that “belonging to the Lord means being on fire with his incandescent love and being transformed by the splendour of his beauty”. There lies the wellspring from which the consecrated life must drink in order to fulfil its prophetic mission in today’s world. Cf L’Osservatore Romano, 23, May 2006.

During the same audience Bro Alvaro Rodriguez Echeverria, FSC, as the president of the Union of Superiors Generals (USG) manifests to the Pope: “We want to be a visible sign of the face of the Father and to remake the image of God so that it may be recognised and respected in each and every person, especially the poor and those who are suffering.”

My question here is how shall we effectively look inward in order to promote vocations, foster integral formation, improve our community living, keep steady focus on our charismatic spirituality and work for economic self reliance for the future of our mission and apostolate in Africa ?

76 2. Outward look

When we talk about the outward look while discussing the future of our Congregation in Africa we cannot but ask how we are faring with issues of Justice and Peace, identification with the poor, religious dialogue, promotion of Bible apostolate, promotion of small christian communities, catechesis and challenges of Information technology today in Africa ?

Following from what the Pope said, we all believe that Missionaries bring Peace and Love of God to the people. The reality here in Africa with particular reference to Islam and Christianity is more of religious controversy and rift. As Claretian missionaries burning with the fire of God’s love we should champion Religious dialogue and issues of Reconciliation in our missions in Africa.

If our mission in Africa has to be truly african and truly missionary we have to take reconciliation seriously beginning from our communities and then to the people of God we work for and with. How this could be done is open for discussions here or in communities.

It is not within the scope of my paper to talk about justice and peace but it is not outside our scope to address this in our apostolate here in Africa. For instance I don’t seem to hear our voice in the skyrocketing situations in places such as the Democratic Republic of Congo, Brundi and the Central African Republic still plagued by wars that wreak untold havoc on communities. How about Northern Nigeria where Boko haram has decimated churches and killed thousands of people? Some say that it is politically masterminded others say it is religious but the bottom line is that Churches go down and people die.

Can we include in our plan of apostolate the necessity to organize conferences and seminars favouring religious dialogue, social, political, economic and cultural enlightenments beginning from the grass roots? This could help liberate Africa from “Afro-pessimism” of Western television, whereby Africa is presented as a continent of war, hunger, Aids and despair. A good plan today will surely brighten the future.

3. Looking inwards and outwads

During this year of Faith, Parishes and ecclesial movements are supposed to be fully involved in a deeper experience of their faith in response to the invitation for a New Evangelization. If it is not the case, then we have a missionary challenge now and always. Recently a journalist said that faith in Africa is “a mile wide but only skin- deep?” If this is true then the depth of our mission has to be examined. We should ask whether our inward preparation for mission and outward manifestation of apostolate care or scare the faith? Do we make the faith go deeper or do we uproot the faith?

I would like to ask with Archbishop Thagale of South Africa why this lack of depth in catholic faith: “Why is the Catholic Church unable to retain the loyalty and commitment of its members? Why do people leave the Church or leave the priesthood in Africa ? Why the high percerntage of religious conflicts ? Is it because priestly or Religious formation for evangelisation is not deep enough? Or is it because we lack post-confirmation formation programs and adult formation programmes? In other words what missionary impacts are we making or not making 77 in Africa. Even in our Religious communities there are problems of racism and ethnicism. How do we overcome this divisive mentality in the house and work of God. To this, Cardinal Turkson of Ghana declares that: "It is crucial to convince the Christian faithful that the fraternal bonds established by Christ through the waters of baptism and through his blood are stronger than blood ties."

Furthermore Mr Makori, the editor of CISA offers an 8 points debatable answers to African missionary witness abridged as follows:

1. Inadequate pastoral care: The harvest is huge but the labourers few. Catholic pastoral ministry is basically the job of the priest, who in many situations work in the midst of thousands of Christians. He simply cannot reach everyone. The pastoral worker closest to many Christians is the catechist or some other lay leader, who is often untrained and therefore ill-equipped to respond to the spiritual and other needs. The believers remain largely a flock without adequate shepherding.

2. Poor Church Leadership: One does not see parishes and dioceses engaged in a serious search for innovative ways to provide adequate pastoral care. Jesus taught that the good shepherd leaves the 99 sheep he has in the fold and goes out in search of the one that is lost. Yet in our day the church serves only those who are in the fold. What about Mission to the lapsed Catholics? In addition, Church leadership is yet to catch up with the model of Jesus who came to serve and not to be served. We seem to have Prince Bishops and Priests who only know about the options for the poor theoretically.

3. Little informed faith: There are many parishioners who do not understand their faith beyond what they learnt –by rote many years ago in catechism class. Church teaching remains complicated for many, and attending mass is just obligation. Study and reflections are rare. The result is that believers cannot confidently express much of what they believe. In some places Lectio Divina and Basic Christian Community celebrations should help the Catholics improve their understanding of the Bible and also the theologies of the catechism. Compare that to the gushing enthusiasm of an evangelical, who would not hesitate to openly confess his/her faith in Jesus Christ and to invite others to share the joy of salvation even in commercial buses.

4. The search for healing: We catholics as mainstram Church generally ridicule as mere superstition the African reality of witchcraft, curses or spirit possession. We also think miracles are a fraud. One scholar has noted that Pentecostals on the other hand take believers’ worldviews, fears and hopes seriously by “preaching the gospel of a Super-powerful Jesus who can defeat witchcraft and ancestral curses”. One African theologian writes that instead of ridiculing witchcraft or wishing it away, the new churches have incorporated it into their teaching about evil and deal with it by exorcism.

5. Thirst for God: The men and women of today, “tired of modern institutions, bureaucracy, reason, and exhaustion of so many utopian projects, are in search of experience, mysticism, an emotional spirituality; they are not interested in the “reasons” but in the “living”; they do not care for “doctrine”, but for “results”. The Christian in search of God “met only with theologies, meetings, and excessive planning within his churches –not inner experience. 78 And this has led him to seek in other wells the “living water” which he doesn’t find there, where it should abound.

6. We are a family: Once I attended an evangelical service and the pastor warmly welcomed the visitors. He requested us to stand up, to thunderous applause from the worshippers. We felt valued. Church members related warmly and easily, and seemed to know one another by name. At mass during ‘the sign of peace’ you shake hand with tense, unsmiling fellows. The priest keeps his long face too, and is always pressed for time.

7. Charismatic cool: Worship in Pentecostal churches is an electrifying experience. A lively celebration of the joy of salvation. Always trendy. The powerful singing, dancing, chanting, drumming and use of other instruments uplift the spirit and release tensions and fears. Compared with very formal liturgies, it heightens the ‘emotional spirituality’.

8. Preaching the Word of God: You don’t inspire unless you have fire in your belly. Ours is endless moralizing, lofty intellectualism, attempts at politics, impromptu homily etc.

My brothers could we in our mission here in Africa help both the young and old people discern and live their faith in a holistic way – a faith that does justice as requested of us Africans in the era of New Evangelization by Pope Benedict XIV?

Finally, there is a popular African proverb that says, “If you want to go fast, go alone; if you want to go far, go with others.” So as a community of missionaries we need to go far together in our mission not just fast. This idea of communal life, many believe to be one of the treasures that the Church in Africa can offer to her brothers and sisters in the Western world.

African Catholic Church Statistics 141 Million 2009 Angola 8.0 Benin 1.6 Burkina Faso 1.4 Burundi 4.0 Cameroon 3.9 Central Africa Republic 0.8 Chad 0.8 Democratic Rep. of Congo 28.0 Ethiopia 0.5 Gabon 0.8 Ghana 2.3 Ivory Coast 2.9 Kenya 7.5 Malawi 2.8

79 Mozambique 4.2 Nigeria 34.0 Rwanda 3.8 Senegal 0.5 South Africa 3.0 Sudan 3.8 Tanzania 10 Togo 1.3 Uganda 10.0 Zaire 3.0 Zambia 3.0 Zimbabwe 1.1

80 3

The Claretian Mission for East Africa ARU (Association of Religious in Uganda) Nsambya, Kampala 9 al 15 de septiembre de 2013

Introduction

The Claretian Mission Encounter for East Africa was held in ARU (Association of Religious, Uganda) Kampala, from 9-15th September 2013. There were 19 participants that include Fr. Miguel Angel Velasco, General Prefect of Apostolate, Fr. Emmanuel Edeh, General Consultor, Br. Robert Omondi, JPIC Director, Fr. Henry Omonisaye, Superior Delegate from West Nigeria, Fr. Joseph Kidangayil, Prefect of Apostolate from St. Thomas Province, India and different representatives from Zimbabwe, Mozambique, South Sudan, Tanzania, Kenya and Uganda.

The first few days of the encounter were devoted to a reflection and analysis on some Congregational documents as well as a general look on the situation of the African continent. The circular letter Missionaries written by the Superior General posed reference points in considering the mission, the accompanying challenges, as well as the defining characteristics of Claretian Mission here in East Africa.

Acknowledging the importance of drawing our theological reflection from the life realities of people in East Africa, the encounter was led to take a closer look at East African context through Dr. Francis Xavier Bisasso’s presentation: Enhancing the Effectiveness, Efficiency and Health of our Organization through Strategic Thinking, Planning and Actions in order to optimize the accomplishment of our Evangelization Mission. It is in this same context that the Conclusions of the Claretian workshop in Colmenar Viejo, Spain on Theology for Mission (September 2012) highlights missionary spirituality and new evangelization as reference points in our Claretian style in East Africa.

Following a process of consideration, dialogue and group discussion about the reality of East Africa, the church and the Congregation, the encounter then defines (1) Claretian Mission Style, (2) Priority Lines and (3) Strategic Positions.

1. The reality of East Africa

With the growing number of Catholics (about 42%) in the country, we can’t fail to admit that many have their faith on a peripheral level. This is explained by the many drifts from the Catholic Church to the new Pentecostal Movements/sects. Many young and frustrated Catholics have left the Church with the hope that their quest/ thirst will be quenched in these new movements. On the other hand many traditional faithful whose faith is deeply rooted don’t want to mingle it with political ambitions. It is on this note that the doctrines of the Church have also failed to penetrate some of moral decisions of the government. This was long noted by the late Archbishop Kiwanuka (the first Ugandan bishop) in an effort to combat the threat of communism in Uganda and Africa, by encouraging his priests to study political principles and assist the laity to understand political affairs. Today the Church has continued to help the society in many different areas of life. Notably is the effort of the Archbishop John Baptist Odama of Gulu archdiocese. He has been at the forefront of bringing justice and peace in the long war stricken Northern Uganda. However the populace still expects the Church to do more. Many expect the Church to speak out against the corrupt system of governance. Still many look at the Church as their refuge in many aspects starting with stability, economy, development, health and educational institutes among others.

The Church is expected to be very much people oriented. This is because there has been much bureaucracy than pastoral orientation of recent. Many people expect a Church which implements her teachings that many laity today have come across in the social doctrine, a Church that is less dogmatic in her approach and more consultative in her pastoral approach. There is great expectation in the area of inculturation and African Theology, to express the faith in the real African context. There is a need for the translation of the Church documents into an understandable language to the faithful. The youth and the children need special attention from the Church. There is a need for on-going catechism not only the initial catechism. This would deepen the faith of the people, especially the young generation that is targeted by many Pentecostal preachers.

To facilitate our Claretian mission style in East Africa, we decided for:

2. Claretian Mission Style

1. Centrality of the Word of God

a. Attentive listening to the Word of God as a source of our life and mission. b. Proper integration of the Word as the key in becoming authentic servants of the Word . c. Action based on the Word and to make it relevant to the realities of daily life.

2. Communion for The Mission

a. Community Living is an integral part of our mission and it is this communion that takes us to the frontiers of the mission. b. Community as a sign of unity and as a powerful witness in the world. c. Ability to enjoy intercultural presence in our communities as an indication of true communion for the mission. d. Communion in the areas of our apostolate and with the recipients of our mission. e. Our Communion for the mission should elicit in others a strong faith and vocation to all walks of life.

3. Shared Mission

a. Realization that we are all collaborators in the mission of God and to be open to various joint ventures in our ministries. b. Proper collaboration with religious institutions, laity, NGO’s, Governments and people of good will who share in the same mission of God while we maintain our own identity.

82 4. Option for the poor

a. Preferential option and solidarity with the poor and the neglected. b. Liberating and prophetic evangelization from the perspective of JPIC in the style of St.Claret.

5. Mission in dialogue

a. Sensitivity and respect towards other Christian denominations, religions, people and cultures. b. Solidarity with others for common good in our missionary presence. c. Pastoral Creativity as a true mark of men on fire with God’s love. d. Fostering peaceful co-existence of people to preserve unity in diversity.

3. Priority lines

1. Empowering our members for new and existing ministries

a. To empower ourselves in our ministries: Bible, Religious life, Youth ministry, Formation and Reconciliation according to the signs of the times. b. To establish structures for these ministries.

2. Shared mission

a. To equip ourselves for the shared mission. b. Empowering the lay people with adequate training in JPIC, Bible ministry, Youth & Family apostolate and Religious Dialogue. c. Involving others in the mission.

3. Instruments of social communication

a. Use of instruments of social communication - Information and Communication Technology (ICT), to exercise our ministry as servants of the Word and as means to reach out to everyone in the world.

4. Improving the quality of life

a. Creation of proper avenues for education, health care and agriculture which will equip the recipients (especially the Youth) for employment opportunities.

5. Self-sufficiency projects

a. Establishing self-sufficiency projects.

6. Recipients (Prioritized people)

a. Family, b. Women, c. Children, d. Youth, e. Marginalized people (refugees, migrants) 83 4. Strategic Positions

Priority 1: Empowering our members for new and existing ministries

a. Proper infrastructure for the execution of these ministries in the following proposed areas: Bible, Religious life, Youth ministry, Formation and Reconciliation.

Priority 2: Shared mission

a. Involvement of religious institutes, NGO’s, Govts and others to be collaborators in our missions. (schools, health ministry, youth ministry, working with refugees and migrants in Uganda, Kenya and Tanzania)

Priority 3: Instruments of social communication

a. Instruments of social communication - Information and Communication Technology (ICT) center with proper infrastructure in different fields (internet, radio stations, publications, periodicals etc)

Priority 4: Improving the quality of life

a. Empowering the already existing educational, health care, vocational training centers and establishing new centers in our missions according to the needs.

Priority 5: Self-sufficiency projects

a. Establishing self sufficiency projects in the viable areas (such as schools, St.Claret Catholic Centre etc) and purchase of land in view of new missions.

Priority 6: Recipients (Prioritized people)

Family, Women, Children, Youth, Marginalized people (refugees, migrants)

84 4

The Claretian Mission for West Africa 24 al 30 de septiembre de 2013. Ibadan, Nigeria

Introduction

The above mentioned encounter took place at the Theology house of the Independent Delegation of West Nigeria. In attendance were 16 participants from the Province of East Nigeria, Delegation of West Nigeria, Delegation of Equatorial Guinea, Delegation of Cameroon, Mission of Gabon, Mission of Ivory Coast, Mission of Ghana, Mission of North Nigeria and some members from the General Curia in Rome.

The first three days dwelt on conferences and presentations. On the first day, Fr. Miguel Angel Velasco, cmf, General Prefect of Apostolate, presented on the “The State of the Mission in our Congregation”. Following suite was the presentation on “The Congregation in Africa, Towards the future,” by Fr. Emmanuel Edeh cmf, General Consultor. The second day was dedicated to the analysis of some Claretian Congregational documents, namely: The Letter of Father General “Missionaries”, and The Guidelines and Conclusions of “Theology of our Mission”, presented by Fr. Henry Omonisaye, cmf, Major Superior of West Nigeria. On the third day, His Lordship, Anselm Umoren Auxiliary Bishop of Abuja presented the Paper “Mission and Missionaries in Africa”. There were also reports from Major Organisms in West Africa which highlighted the personnel, apostolate and projects of these Organisms. Bro. Robert Apiyo Omondi cmf, General Coordinator of JPIC in the Congregation, on his own part, gave a thought provoking presentation on the raison d’être of our presence in the UN.

In the light of these presentations, the following were deduced:

1. Reality analysis in West Africa

Reflecting on the past and present, West African Countries have some remarkable positive and negative realities that have great impact on the people:

On a positive note, the land is blessed with rich cultural and moral heritage. There is growth in population with particular reference to youth, practice of democracy in sub West African countries, sense of the family, etc. Christianity which came not more than 200 years ago has been planted in all countries in West Africa. From the Catholic perspective, there is increase in numerical strength of indigenous Clergy, Seminarians, candidates for Consecrated life, Catechists and erection of Churches. In the fields of Education, Healthcare, Social Welfare and Dialogue with Government and Civil Society, the Church has made some remarkable impacts. We cannot but say that these positive realities are accompanied by an outstanding growth in the quality of faith in West Africa. Despite the above mentioned praiseworthy realities, West Africa is still being confronted with some challenging realities like injustice, corruption, poverty/ starvation, political, social and inter-ethnic conflicts, unemployment, exploitation of the poor, mass rural-urban migration, Islamic fundamentalists, ecological issues, proliferation of Churches, and syncretism. In the same light, there is widespread Secularism, Materialism, negative use of information technology, globalisation with its default models of thought and values taking hold of some places where Christianity was once flourishing. Thus, the question of being relevant and effective as Claretian Missionaries in West Africa arises.

2. Claretian Mission Style in West Africa

1. Mission as communion

a. The need for availability for solidarity and subsidiarity within and outside our communities. b. Availability of missionaries should be emphasised. c. There is the need for collaborative ministry with other religious, diocesans, NGOs and experts from other areas of life.

2. Centrality of the Word of God

a. Drawing inspiration from the word of God. b. Inculturating the Word as a way of making it much more meaningful to the people. c. Proclamation of the Word of God according to what is timely, needed and urgent. (The use of social communication media and technologies.etc).

3. Option for the poor

a. Having prophetic solidarity with the less privileged (materially and spiritually). b. Missionaries witnessing to prophetic life style.

4. Mission as Dialogue

a. Promotion of intercultural, ecumenical, inter-religious dialogue and reconciliation. (Rich and poor, young and old, etc.). b. Training personnel on issues of social justice. c. Establishment of justice and equity among the oppressed and the Marginalized. d. Promotion of dialogue of life.

5. Youth Ministry

a. Formation of youth and creation of youth programmes. b. Promotion and discernment of vocation among the youth. c. Preparing the youth to embrace leadership positions or roles.

86 PRIORITY LINES. STRATEGIC POSITIONS. 1 Option for the poor through the 1. Establishment of self-sufficiency projects. activities of JPIC. 2. Centres for justice, peace and integrity of creation (JPIC). 3. Training of personnel on peace and conflict resolutions. 4. Putting in place PROCURE, PROCLADE and NGOs. 2 Biblical ministry. 1. Training of personnel. 2. Formation of Biblical/Retreat preaching Team. 3. Establishment of biblical schools. 4. Publishing of Bible Diaries and other relevant biblical materials. 3 Adequate use of the means of 1. Setting up of social communication centres. social communication and 2. Publishing houses. technology. 3. Song and Music Studio. 4. Radio Station and collaboration with Television Stations. 5. Training of Personnel. 4 Shared Mission. 1. Centre of lay formation and Retreat centres for the training of lay evangelizers like the Catechists, Extraordinary Eucharistic ministers and other ministers. 2. Creation of Basic small Christian Communities. 3. Formation and collaboration with lay Claretians. 5 Promotion of Youth/Vocational 1. Establishment of youth centres for organizing Ministry. youth rallies, seminars, workshops, summer youth camps and sports for social interaction. 2. Building of schools and 3. Formation of Youth team. 4. Skill acquisition centres for youth empowerment. 5. Chaplaincies.

87 88 AMERICA

1 AMERICA The Church and The Society Enrique Marroquín cmf

I America: Continental outlook 2035

1. Space-time introduction

1.1 The time dimension: twenty years from now.

Now, when changes happen quickly, any pastoral planning must anticipate new situations in the future. Anticipating what lies ahead is not guessing the future in a crystal ball, but is rather a scientific projection from present trends. But what do we mean by the future? We should distinguish, first of all, the desired future that we all want for our Continent: the evangelical utopias which Christians would lean towards with prophetic anticipation. On the other hand, there is the probable future, predicted by statistical projections, with its credibility of realism and science. We can say at this point, getting ahead of ourselves, that if we don’t make adjustments, the said future will drag us in unforeseen directions. However, we can also see some hopeful signs that say "Another Latin America is Possible". This would be the possible future. The prevalence of one model of the future over another for the next twenty years will depend on the balance of opposing forces. A Christian must work towards the ideal future, aware of the probable future; but working realistically towards a possible future that will correct our course.

1.2. For the spatial dimension, let’s study Continental Latin America. We must bear in mind that it is not currently possible to study any reality without addressing the constraints of the global context. The McLuhan prediction, "the world has become village”, is more relevant today than when he formulated it. The economic model that has become a global phenomenon - " the best of all possible worlds ", or at least, the only one proposed as feasible - promises to improve the condition of the world’s population. In fact it is the most aggressive form of liberal capitalism, whose objective is to establish in the world market the law of the maximization of profit for the few. The system is highly monopolized and in the last 20 years, the creation of profit has risen exorbitantly. Driven by global financial institutions (the International Monetary Fund (IMF ), the World Bank (WB), the G8, the World Economic Forum in Davos, etc.), it puts the world economy in the hands of a few mega-corporations, which are careless about the harmful effects they cause.

Politically, it is a small minority of individuals, whose economic policy absorbs entire nation states, depriving them of the ability of making important decisions for themselves. At the same time, this policy keeps large majorities in extreme poverty, considering them as "surplus population". To keep all this going, it requires a consumer global middle class which, however, tends to thin out as you go up or down the social scale. Planetary resources are being robbed and Nature is being destroyed, to the extent that if this trend is not corrected, the viability of human life on the planet (or at least major sectors of it) would now be numbered in decades. As if that were not enough, their economic domination is protected by the unbelievably aggressive use of technology which (up till now) acts as a deterrent to others, and is supported by powerful media to impose a worldview that suits their interests, discrediting any possible opposition. Even those forms of “horizontal” free communication, such as social networks or the Internet, are now becoming victim to control, along with other sophisticated forms of espionage, so that domination is almost complete, as had been predicted by George Orwell.

Although this global ruling class has no home country, geopolitics is still a major player. There is now talk of a "new world order" in which the hegemony of the USA is declining, reverting to a four-power block: United States and the European Union, the Arab countries, the big Asian powers and emerging economies (BRICS: Brazil, Russia, India and China). However, it is likely that the USA will continue recovering from its prolonged crisis, that the European Union will disintegrate, and China and Brazil will begin their decline.

Latin America remains, even for the inhabitants themselves, a fascinating and incalculable topic. With its infinite variety of races, cultures, geographical environments and desirable destinations on the one hand, but on the other, it is perceived as culturally divided between the supposedly modern, Anglo-Saxon, Protestant, libertarian North, and the "Latino", mestizo, Catholic South. On the other hand, despite these divisions, the continent presents an air of unity and common will that highlights a level of integration. Deeper than that, however, the division between the two blocks highlights a radical dichotomy, marked by "imperialist" domination. This division now has a geographic dimension: the territory is now physically separated by a wall which, within ten years, will cover 1,120 kms (a third of the 3,100 kms border with Mexico), and apart from the Border Patrol, there will be 21,000 agents, 86 watchtowers, 286 fixed cameras, 232 mobile surveillance systems, 4,000 new sensors, 4 new "drones", 25 helicopters (10 Blackhawk), 30 ships and other instruments.

2. Population

The current total population of the continent could be estimated at about 850 million people, of whom 540 million live in Latin America. It is expected that the population in Latin America will continue growing until 2050 and thereafter begin to decline, so that within a century we will have a population similar to that of today. For the next 15 years, the overall pace of urban growth will be 2% annually, and within 20 years there will be about 1,150,000 inhabitants. The calculation of the future development of Latin America, by region, is clarified by Table 1.

92 Table 1: Population growth forecast by regions

2020 % 2025 % 2030 % 2035 % America 1.027.266 0,94 1.071.772 0,85 1.112.810 0,75 1.149.849 0,66 North America 497.939 0,90 519.172 0,84 539.481 0,77 558.722 0,70 South America 440.136 0,98 459.402 0,86 476.529 0,73 491.232 0,61 Central 89.191 0,99 93.198 0,88 96.800 0,76 99.895 0,63 America Central American 47.522 1,31 50.372 1,17 53.011 1,03 55.379 0,88 isthmus Greater Antilles 39.836 0,63 40.946 0,55 41.875 0,45 42.580 0,33 Lesser Antilles 1.833 0,59 1.879 0,50 1.914 0,37 1.936 0,23

In the past four decades, Latin America has reduced its birth rate, dropping from an average of 6 children per woman in 1950 to 3 children in 1990. The steepest falls have occurred in Colombia (from 6.8 children to 2.7 ), the Dominican Republic ( 7.4 to 3.3), Mexico ( 6.8 to 3.2 ) , Venezuela ( 6.5 to 3.1 ) and Brazil ( 6.2 to 2.8). It is likely that within 20 years the growth rate will reduce even further, women will average fewer than two children. One factor in this reduction is the average age of first motherhood, teenage pregnancy has decreased in rural areas, but has increased among the middle and upper classes, who enjoy greater freedom. In 1980, for the first time, the statistical age pyramid decreased at base level and broadened in the group between 14 and 60 years of age. The number of elderly will continue growing in these two decades, so if now 7 people have to take care of 10 elderly people, that may become 5.

2.1 Economic inequality :

Latin America is the most unequal region in the world, and the inequalities continue to rise, except in Brazil. It starts, obviously, with territorial inequality, between North America and Latin America, in which the welfare of one America has the negative reverberation of impoverishment in the other. But most striking of all are the inequalities within each country.

The rich: In the U.S., the fortunes of the family that owns the retail chain Walmart have a wealth equivalent to 40% of those Americans in the lower income bracket. Just 400 Americans have a total wealth comparable to half of the population. After the property financial crisis of 2008, 121% of the increase in income between 2009 and 2011 was concentrated amongst 1% of the richest people, while for the remaining 99% there has been no economic recovery. The average wealth of U.S. households has fallen by 40%.

In Latin America, 10% of the population accounts for 40% of the wealth , while 43% live in poverty. According to the World Bank, the richest 10% in Latin America get 48 % of total revenues, and the bottom 10% only

1.6%. Of the 25 richest people in Latin America, there are 11 Brazilians, 6 Mexicans and 8 Chileans, and at a global level two people stand out: Mexico's Carlos Slim (Forbes magazine has put him in the top spot, with 73 billion dollars, and Eike 93 Batista, with 35 billion ). The 11 richest Mexicans together hold a fortune estimated at 35.5 billion dollars, equivalent to 64.8% of the annual income of all households in the country. These super-rich increased their wealth by 50% in just two years .

The poor: the United States has one of the highest rates of poverty in relation to other industrialized countries. Their share has been growing (see Table II):

Table II: Recent Growth in poverty in the United States

2000 12.2% --- 2008 13.2% 39.8 millones 2009 14.3% 43.6 millones 2010 15.1% 46.2 millones

Up till now, it was more concentrated in rural areas and in the interior of the country, than in the suburbs; but it is on the move (the middle class suffering most), from the inner cities to the suburbs, where in 10 years it has increased by 64% (more than twice the rate of urban population growth in the same period).

In Latin America, according to the Economic Commission for Latin America (ECLAC), 39.8% of the population (209 million people) live in poverty, and another 15.4% (81 million people) in extreme poverty or indigence. According to the World Bank itself, a third of Latin America's population is living in poverty and one in four people is living on less than $4 a day. Although the magnitude of this extreme poverty varies from country to country, over half of the poor in Latin America (80 million people) are to be found in Brazil (25%), Mexico (14%) and Colombia (12%), nations which stand out for their high levels of population and have a per capita income near, or above, the regional average.

TABLE III: Poorest countries in Latin America

Country % 1. Honduras 67.4 2. Nicaragua 58.3 3. Guatemala 54.8 4. Paraguay 49.6 5. El Salvador 46.6 6. Bolivia 42.4 7. Dominican Republic 42.2 8. Mexico 36.3 9. Colombia 34.2 10. Ecuador 32.4

ECLAC, based on neoliberal criteria, boasted that the current poverty indicators were still the lowest in the last three decades, when the 2008 U.S. crisis hit, in the process bringing a 30 year reversal. It seems that now there is some kind of recovery (in 2012

94 there were 167 million poor Latin Americans, but there were a million fewer than in 2011, when poverty stood at 29.4%, a decrease of 1.6% over the 2010 rate) but as has been said, the reduction may also be due to the measurement criteria adopted. The existence of these large sectors in extreme poverty, besides being dangerous to the existing System, reduces its credibility. According to the program "Millennium Goals" (to reduce this food poverty by half in 2015 compared to 1997), over the next 20 years this should go down. If successful, these economists will try to demonstrate the success of their programs, and will endeavour to do so because of the growth of the urban lower-middle class. It is probably because this sector has the greatest level of satisfaction, and is even likely to consume certain non-essential goods; but these goods will be of very low quality (tiny houses, poor services in health and education, few decent job prospects, "junk" food that produces obesity, cardiovascular disease, diabetes , etc. . ) .

The middle classes. A growing middle class society is more likely to reduce inequalities, because this class is an agent of stability and prosperity. It's a bit difficult to identify the middle classes, and what’s more, make a comparison between the two Americas, due to different statistical criteria. Taking as a criterion the per capita income, the U.S. middle class would be those earning from $10-15 per day, representing 29% of the U.S. and 35 % of the Canadian populations, while in Latin America and the Caribbean, 21% of the population might be classified in this category. The difference is that the middle class in the Anglo-Saxon North countries has stabilized and, with the crisis, has even narrowed a bit, while in Latin America it is still growing: surprisingly, Brazil recently added 40 million more to this class. The factors that have contributed to this growth have been the stabilization of the economy, urbanization, employment of women, the demographic decline, improvement of education, the highest levels of formal employment and social support programs.

In Latin America, their measurement of poverty not only considers income, as is done in the United States ($2 per day per person), but is an approach that distorts the statistics by not taking into account the cost of living . Here, however, they are also focussing on the levels of satisfaction that can be enjoyed: extreme poverty is food poverty, where peoples’ nutritional needs are not being met, and spending almost half of their income on it. An ordinary level of poverty is where food needs are being met, but at least one of the other 6 basic necessities are neglected (education, health, housing, clothing, etc.). The middle classes satisfactorily cover 17 elements of a person’s budgetary needs (food and beverage consumption outside of the home, personal care, education, culture, recreation, gifts given to other households, tenure and payment of credit cards , etc. . ). An example of this measurement can be found in Mexico: using income criteria, between 2000 and 2012 the middle class rose from 35.2% to 39.16% of the population and 38.4% to 42% of households; but using the second criterion, in 2013 no more than 22% of the population can be classed as non- vulnerable (INEGI). They probably manage to attribute this sector with the highest levels of satisfaction, and a likelihood that they consume certain non-essential goods, but these goods are of very low quality (tiny housing, poor services of health and education, few decent job prospects, "junk" food that produces obesity, cardiovascular disease , diabetes , etc. . ).

95 2.2. Growth

The American crisis of 2008 favoured the growth of less developed countries, due to rising commodity prices. In 2010 most of them often recorded dramatic growth. The most noted case was that of the "emerging economies": those called BRICS (Brazil, Russia, India, China and South Africa). It seemed that Latin America and the Caribbean, thanks to domestic demand and private consumption, saw through the 2009 crisis, even growing 4.7% in 2011. Amongst these countries, growth in 2010-2012 was led by Panama (8.5%), followed by Argentina (8.3%), Haiti (8.0%) and Peru (7.1%). They were followed by Uruguay (6.8%), Ecuador (6.4%), Chile (6.3%) and Paraguay (5.7%). While it had been expected that Brazil and Mexico would grow 4%, Venezuela 4.5% Colombia 5.3%, but the momentum seemed to be missing.

The condition for ending poverty will depend on the ability of the continent to keep economic growth above population growth, meaning 4.3% over the next decade to combat extreme poverty and 7% for 2030 to combat routine poverty. That’s to say, it will require doubling the level of growth during the last decade, reaching a 7.5% annual rate, because with a growth rate of 3.1%, Latin America will take 40 years to catch up with countries with better figures. Statistics tell us that this economic growth will be insufficient, as shown in Table IV.

TABLE IV: GDP growth rate in Latin America, 2008-2013

Annual percentage change 2008 2009 2010 2011b 2012c 2013c Latin America and Caribbean 4.0 -2.1 6.0 4.3 3.3 4.2 South America 5.4 -0.4 6.4 4.6 3.6 4.5 Argentina 6.8 0.9 9.2 7.6 7.2 7.2 Bolivia 6.1 3.4 4.1 4.2 3.8 3.8 Brazil 5.2 -0.6 7.5 3.7 2.7 3.8 Chile 3.7 -1.7 5.2 6.4 3.4 6.0 Colombia 3.5 1.5 4.3 4.4 4.0 3.8 Ecuador 7.2 0.4 3.2 5.0 3.6 3.8 Paraguay 5.8 -3.8 15.3 3.4 3.4 4.6 Peru 9.8 0.9 8.8 5.9 5.2 4.7 Uruguay 8.6 2.6 8.5 5.1 3.4 2.8 Venezuela (Bolivarian Republic of) 4.2 -3.3 -1.4 3.5 2.0 3.9 Mexico and Central America 1.5 -5.7 5.6 3.8 2.7 3.6 Costa Rica 2.7 -1.3 4.2 3.9 3.9 4.0 El Salvador 1.3 -3.1 1.4 2.6 3.3 3.1 Guatemala 3.3 0.5 2.6 2.9 4.1 3.4 Honduras 4.2 -2.1 2.8 3.4 4.6 4.9 Mexico 1.2 -6.3 5.8 3.8 2.5 3.6 Nicaragua 2.8 -1.5 4.5 2.9 2.3 3.3 Panama 10.7 2.6 7.5 5.6 5.0 4.1 Caribbean 3.6 0.9 3.5 3.4 3.6 4.3 Barbados -0.2 -5.5 -0.5 1.9 3.1 3.6 Cuba 4.1 1.4 2.1 2.5 3.0 4.5 96 Guyana 2.0 3.3 3.6 4.7 4.7 3.7 Haiti 0.8 2.9 -5.1 7.5 3.1 8.5 Jamaica -0.5 -3.0 -1.1 1.7 2.3 2.0 Dominican Republic 5.3 3.5 7.8 5.2 4.2 4.1 Trinidad and Tobago 2.4 -3.5 2.5 1.7 4.4 4.5 Source: “Situation and Perspective on the World Economy 2012”. (Embargo, 18th January 2012).

The resources that favour neo-liberal governments in their efforts to reduce poverty are not, as might be thought, the creation of jobs or good public services, or even the improvement of wages, or paying fair prices to producers. Among the major social policies recommended by the IMF is simply the channelling of more funds towards social support (subsidies to needy families in the form of food or benefit payments). Such programmes, apart from being used for political patronage, make people more passive, and the most we achieve is to contain poverty, not to solve it, because it does not get to the root causes. Its failure is mainly due to the continuation of an economic model which itself produces poverty, inequality and marginalization, whose basic policies (wage freezing, indiscriminate opening of markets, liberalization of prices, concessions without capital limits, privatization of public property, among other things) put the brakes on social mobility, favour the concentration of wealth in a few hands and become useless government efforts to contain social inequality. While States maintain or condone taxes on large capital, to get immediate funding they privatize public utilities, which usually reduces their quality; while private initiatives (sometimes trans-national) make big money and governments lose revenue and administrative agility.

2.3. External debt

To make matters worse, there is an additional obstacle bearing down on economic growth: the burden of debt. Struggling along with the debt contracted in the 60s and 70s, when they tried to take advantage of capital from the "petrodollars", many Latin American countries, especially those with the strongest economies, asked for huge loans from international banks for their industrialization projects. Through anatocism, creditors increased the cumulative interest by 20%, quadrupling its external debt (they went from $75bn in 1975 to more than $315bn in 1983 , 50% of GDP). The increased debt service liabilities reached $66bn in 1982. The total amount of Latin American debt went from $257bn in 1980 to $513bn in 1993 and $706bn in 1999. Argentina, Brazil and Mexico were the countries with the highest external debt (70% of the regional total). Moreover, Honduras, Nicaragua, Bolivia and Guyana have been ranked amongst the most heavily indebted poor countries. Brazil is one of the most indebted countries in the world ($112 billion), with a debt service payment of 40% of its exports. It is possible that sometime in the future they will find, at international level, some solution to this problem, like that achieved in Bolivia, converting part of its debt into programs of development or care for nature.

2.4. Unemployment.

In the U.S. unemployment rose from 1970 to 2000; it accelerated in the early 90s, and shot up with the 2008-2009 economic crisis. The cause of this calamity was the mortgage credit crisis of 2008. Despite being the world's largest economy, the United States was deeply scarred by the crisis. Despite the liquidity provided by the central banks and the loans and nationalizations by the Federal Reserve, the banking

97 system collapsed, causing the failure of some 50 banks, several insurers and other financial institutions (Lehman Brothers). This dragged down the value of securities, hit the consumer market and peoples’ ability to save, and in mid-2011, the crisis deepened and spread worldwide. All this caused the loss of 9 million jobs, that is 9.6% of the economically active population (EAP). Paradoxically, this crisis produced beneficiaries, those who were most directly responsible for it, so that the concentration of wealth deepened. Since then, the country's economic recovery has been slow (in late 2011 it had grown by 4.1% , and by 2012 it just managed to pass the expected 1.5%) . Anyway, an increase in production to 2% would still be insufficient to reduce the unemployment rate. Now it seems that the employment rate is slowly recovering (in 2013 more than three million people can not find work, some 7.6%), while the average last year was 8%. Possible solutions have been debated for improving job creation: the liberals (Democrats) sought government stimulus through increased spending and investment, while conservatives (Republicans) called for tax cuts and fewer regulations and taxes.

In Canada it also appears that the employment rate is rising slightly. Currently it is 7.1%, having increased, compared to last year, by 1.4% with 250,000 new jobs, especially in construction, in wholesale and retail, and in "other services."

In Latin America and the Caribbean. Governments which are "populist" by nature, have resorted to Keynesian theory: the "welfare state" was all about providing public services; the middle class increased through administrative bureaucracy and policies which sought "full employment", even though it was all precarious. Neoliberal economics reduces the number of jobs for the sake of "efficiency"; although it promises that unemployment will gradually go down. During the first decade of this century, there was a slight decline in the rate of urban unemployment; but this did not guarantee it would continue to decline, given the excessive links with the U.S. market, as happened in the U.S. financial crisis causing unemployment to reach 9.6%. It went down in 2010 to 6.7%, but since then has been increasing again: in 2011, 7% and in 2012 7.3%.

Perhaps the biggest labour problem in Latin America is underemployment and informal work: these new jobs are insecure, pay low wages, are very demanding, with no guarantee of labour rights, no access to social protection and without any stability. It is estimated that in the region of between 45% and 50% of the population is in the labour market we call "informal", which is especially problematic in Central America. Of the 50% working in the informal sector, 30% are employed in informal businesses, 14% are people who, even though they are employed in the formal sector, have no social protection, and 6% in domestic service. The bottom line is, a total of 93 million people are in informal employment in 16 countries in the region.

The determining factors, both in the number of jobs available as well as unemployment, are global competitiveness, levels of education, automation of processes, demography and migration. Reviewing these factors, it seems that for the next 20 years working conditions will not improve. Leaving aside for now any new economic crises, which are increasingly recurrent, the United States will face increased commercial competition with other powers, such as China. This will bring further mechanization, needing only the most qualified workforce. In the case of Latin American countries, population growth and poor education will not guarantee a decent job. This will put greater pressure on those with the greatest needs, and with the greatest courage, to get to North America. It is possible that, in the relatively near 98 future, top level schools will be established whose graduates will be the only ones with the viability of migrating.

2.5. Migration.

Latin America has been from recent times a continent of emigrants. Between 1930 and 1960, due to a shortage of workers because of world wars, migrants from Mexico and Central America were recruited (the “ensnarers” of “manuel labourers”). In recent decades, migration has been heading to the U.S. and Canada, particularly from Mexico and Central America. From 1960-1990 the migration numbers double from decade to decade. The "Hispanic" population in America increased from one million in 1960 to 14.5 million in 2000. In 2002, North America had 40 million migrants, not counting the "illegals" (13 % of its population), and Latin America, with about 6 million (1% of the population). Canada is known as a country with a broad immigration policy.

Given the recent decline in employment, many Americans consider foreigners as competitors who come to take away their own job opportunities. The mass media, meanwhile, advertise lifestyles and consumption patterns that are a big draw to the youth of the southern subcontinent. Paradoxically, migration is still needed, both to the country that sends workers and the country that receives them. In the U.S. and Canada there has been a noticeable reduction in, and ageing of, the population. There is a need for young people to enter the labour market and contribute, so as to balance the inequalities between the active and non-active sectors of the population (pensions for retirees). In future years, this will create favourable conditions for migration, at both ends of the labour market: on the one hand, low-skilled workers that provide cheap labour in unattractive occupations; on the other hand, highly skilled workers, thus creating a "brain drain", when the education has been provided by the country of birth. Restrictive measures (the border wall) and the language of intolerance, seem destined to minimize this labour force, confining them to illegality. Immigration reform, which is currently under debate, might give recognition to the 11 million immigrants who are already there, but will preclude entry to new people, because in the next 20 years the construction of the separating border wall will be complete, while at the same time a form of temporary migration will be promoted, which is controlled and by prior agreement. For Latin American countries, meanwhile, migration is an escape valve for unemployment, it keeps the lid on dissatisfactions, and is an important source of foreign exchange, because of the remittances sent home. Migrants have become an "industry" of organized crime for the cartels, profiting from people trafficking or recruitment.

2.6. Industrialization.

As recently stated by the noted economist Viviane Forrester, author of "The Economic Horror ", behind the apparent concern about increasing jobs, lies the ambition to gain profit. However, new technologies are developed which are aimed precisely at reducing the workforce. Governments prefer the immediate attraction of foreign capital, perhaps by selling Treasury bonds. In 2012, Latin American countries received capital influxes of $304bn (27% of the total finding its way into emerging economies), but predominantly more capital to finance speculation rather than productivity. These capital influxes do not create sources of employment, they are volatile and inconsistent, and they make macroeconomic management much more

99 complicated. A better alternative development would obviously be to improve community services, create jobs, fair wages and fair prices for farm products.

The United States has the best technology in the world, dominated by the military, communications (starting with satellites and space travel), the nuclear industry, communication and information technology etc. In Latin America, Brazil and Mexico (and to a lesser extent Chile) have also developed large industrial empires; but the small and medium sized industries, which are providing most of the jobs, and have a greater social impact, are suffering from a lack of credit facilities and support, and are subject to greater administrative obstacles than larger firms. As the principal motivation of the movement of capital is the law of profit, increased investment in certain emerging countries will highlight the potential of these, and could also be signs of a global economic recovery.

2.7. The export of raw materials.

The low investment in technology will have to be offset by exports, not industrial goods but raw materials and agribusiness. This is markedly underlined in the Bolivarian countries and Central America (they are called "commodities"). Of course, Corporations will continue to press for poor countries to sell their non-renewable resources at low prices (oil, gas, metals and minerals), and this will lead to the increasing impoverishment of the soil and, along with this, the potential for self- sustaining development . The Latin American continent was once awash with natural resources, but now has been looted over the centuries. The first to do so were the European powers. Eduardo Galeano's book "The Open Veins of Latin America" is a serious documented criticism of the great historical robbery: of gold, silver, tin, coffee, cocoa, sugar, etc. . , they were overexploited, and when the euphoria of its initial demand had passed, the perpetrators ended up fabulously rich, and the local inhabitants were reduced to impoverishment and misery. With independence from Spain, the United States pronounced its entitlement to areas south of the border (the "Monroe Doctrine": "America for the Americans"), and even now, the rich North continues exploiting the resources of the South.

Ecology. The growth of cities from the 80s has demanded increasing natural resources (water, land, energy, air) which has affected the quality of the environment. This is seen most clearly in Mexico City, Santiago de Chile and Bogota. In addition, worldwide ecocidal consequences have an impact in some regions, such as global warming decreasing the ice of Antarctica. Currently, Latin America is suffering from intense plundering of their non-renewable resources: surface-mined gold is exploited by Canadians in open air mines, in addition to deforestation and destruction, and the expulsion of the natives, and the need of large amounts of water, which is mixed with arsenic, contaminating the aquifer. Oil, which is black gold, has benefited Venezuela, as has gas benefited Bolivia, for the improvement of services to the people, and thus decreasing poverty. In Brazil, Petrobras, with a mixed capital base, has also improved the economy of the majority and made possible its incredible growth. By contrast, in Mexico, Pemex, perhaps has been deliberately neglected, but is the main source of government resources for current expenditure (it absorbs 54 % of its profits) because it keeps taxes low for big business, and much of it is wasted through corruption in the trade unions. Oil has historically been a source of nationalist identity, assuming that this energy would help fund a state domestic industry; but in reality, it is squandered in corruption. Pressures towards privatization will surely continue, so 100 that this resource will eventually favour the industrialized countries. Forests, which are a source of air purification and a reservoir of biodiversity, have been disappearing by intensive and irresponsible deforestation. A typical case is the Brazilian Amazon, with its 70 million km². Water scarcity encourages multinationals to do business. Through financial concessions lasting from 10-40 years, they are managing public services in some countries, raising the tariffs and lowering the services. Sometimes they face resistance from the people, as in Bolivia , Uruguay and Argentina . The problem is exacerbated by toxic pesticides which are sometimes accumulated near the towns or rivers (Colombia, Paraguay, Argentina). In summary, the forecast for the next 20 years is that the country will be left with almost no resources, starting with the non-renewable, but even the wildlife will require many years (even centuries) to recover.

Signs for another possible future would be the multiplicity of alternative experiences that citizens are implementing which, while clearly not establishing a change of the economic model, they do represent resistance for restraining the dominant forces: confederations of Credit and Savings Banks, trade which is fair and mutual, local “currency” (vouchers for exchange of goods and services), production and consumer cooperatives. We also have the integration of trading blocs among comparable countries and other measures, the success of which will depend on factors of a political nature.

3. Politics

Because Economics is not a ‘definitive’ science (like maths or physics), it supports multiple paradigms: it is possible to organize a society, either by targeting the maximization of the profit of those who control it, or by a concern for all society members successfully meeting their basic needs, and a better distribution of wealth. Choosing one of these objectives depends on factors beyond economics, ie politicians. Here are some influential trends that could guide the coming future:

3.1. Desire for Democracy

Despite all its shortcomings, the democracy as we know it is the least bad of the political regimes. Electoral democracy has been accepted by 120 of the 192 existing countries, although in recent years it has shown some decline, it continues to be one of the main aspirations of all Latin Americans .

3.1. The United States claims to be the bastion of democracy and the driving force behind these global values (fair elections, civil rights, freedom of expression and association, etc. ). But in spite of being the top world power and being the most influential force, its political system depends on multiple interests and opposing forces, both internal and external. As Chomsky once denounced, the current political-economic system is a form of plutocracy which deviates markedly from democracy. In the debate about whether capitalism is compatible with democracy, the author thinks not, looking at the consequences that are currently evident. David Brooks writes: "Some 33,000 wealthy people (0.1% of the national population) bought the U.S. national elections last year, while the income of corporate executives increased even further in 2012; a multinational bank that laundered funds in this country for drug traffickers and Mafiosi was, in essence, forgiven its crimes in exchange for money; all 101 of this while a secret government body spied on these people and other groups without anyone’s permission. To crown it all, while speeches were being given abroad on adherence to international law, the defence of human rights and democracy, there were too many inherent contradictions for such eloquent words to have any credibility".

We can add many other examples, as in the prison system: in 1984 there were 40,000 inmates in California, today there are 500,000; from 1990 to 2009 the prison population increased 1600%, the majority black or Hispanic, for drug-related offences . This leads to overcrowding and deteriorating conditions for prisoners, such as the 80,000 in solitary confinement, who have no means of communicating even with their lawyers; the inmates whose work is paid below what they pay in the assembly plants on the Mexican border; torture on bases situated abroad (to avoid legal problems), such as Guantanamo .

The two party system does not allow changes in this economic model, even though it might show significant variations with respect to the human rights of minorities. The U.S. government has to listen to those who elected it: big corporations, the National Rifle Association and the gun industry, the Pentagon, the oil companies, news agencies, Communications, etc. Since the terrorist attack of September 11th 2001, individual freedoms have diminished, intimidating people with its paranoid campaign against terrorism and sophisticated espionage technology (Prism program of the National Security Agency (NSA) denounced by Edward Snowden). Without a doubt, in the years ahead, controls on American citizens themselves will be tightened even further, with the help of the ideological control of the mass media. Regarding U.S. relations with the outside, it is predictable that in the absence of any unforeseen factor, it will continue to maintain its hegemony over the next two decades, not because of their economic power (now waning in the face of other emerging economies) but more for the maintenance of its military power. With a military budget equal to the rest of the world combined, for Noam Chomsky, the United States (along with Israel, but not Iran or other Arab countries), is the main threat to world peace. It is the fear of losing their power that leads to militarism, with its powerful technology of destruction and domination, including its thousands of military bases across the oceans, and its "drones". According to the analyst, within the next 20 years, they are preparing for a dangerous nuclear war.

The U.S. considers Latin America as its "backyard ", and there are many of its citizens who continue to believe in its "manifest destiny". In 1845, John Sullivan wrote in the Democratic Review: "Our Manifest Destiny is to spread ourselves across the continent that has been allotted to us by Providence, for the development of the experiment on liberty and self-government. A tree has a right to get the air and soil required for the full development of its potential, and for the growth that it is entitled to”. This ideology has not disappeared, and the United States continues to feel entitled to intervene in southern countries, justified by reasons of "national security". It is perfectly placed to continue doing so.

3.2. Latin America.

Although the subcontinent has emerged from its period of authoritarian governments in the 70s & 80s, its own brand of democracy is truncated, lacking in substance and sometimes just a mere front. This is not surprising if we remember the tremendous economic disparities afflicting these countries. Those at the top of the pyramid of 102 income, they are there because they took advantage of a system of government influenced by corporations. If they were to increase their taxes, or at least if they were to pay what was their due, they could have reduced inequality; but their ambition and competitiveness will tend to discourage alternative political projects, and in order to maintain their profit rates, they will bend to the dominating global project.

The "powers that be". The privatization of many services traditionally reserved by the government, and the pressures of global economic organizations ( IMF, World Bank, Inter-American Bank of Development, G-8, etc.), deprive States of making important decisions in their own administration and thus weakens them. Those who really rule are called "the powers that be" which, without having any right, demand a continuation of the current economic systems. Among others, we are referring to the U.S. government, large multinational corporations, the military, information and communication networks (especially television), the big unions etc., to which, in some areas, you can also add the Church itself. These powers are responsible for discrediting any candidate, party or Government that presents an alternative to the current model. Therefore, the future is likely to be a continuation of this trend.

The discredit of politics. Somehow or other, Latin American countries have been building and improving institutions, and with them, the rule of law and the democratic system. However, in one way or another, these same institutions do not change our defective political culture, suffer from a lack of transparency and accountability, and show subservience to the ruling executive and bend to the neoliberal model. The result is a loss of confidence in, and the consequent weakening of, those institutions. In its own way, the political class as a whole suffers from this discredit. "Politics as a vocation, is the most sublime, but politics as business, is the most vile”. The political parties are the institution that suffers most from a lack of reliability, along with the judiciary and the police. Rule by political parties is in a state of crisis which will definitely grow deeper in the future. Elections are very costly. There are no political parties in the Latin subcontinent which are strong and stable, and given that such groups are subsidized by the state (ie. are funded by citizens) those who occupy, or try to occupy, posts of government or representation, will see their activities more like a business and a source of income (which is not always clean), than as a service to the community. Ideologies are being diluted, and opportunism will leapfrog from one political force to another with the greatest of ease. “Militancy" no longer exists, and these institutions become environments for spreading their propaganda, which is increasingly bland or subject to the demands of marketing.

3.4. Corruption and impunity

Democracy cannot accommodate corruption, which is only facilitated by economic inequality. It is therefore important to both understand it and combat it. Transparency International is the leading organization that measures, through large surveys, the perception that people have. It has ranked 176 countries. In its 2012 corruption index, we cite some of the most significant countries on the Continent:

103 Country Global Position in Score position the Americas Canada 9 1 84 USA 19 3 73 Chile 20 4 72 Uruguay 20 4 72 Brazil 69 13 43 Argentina 102 21 35 Mexico 105 22 34 Venezuela 165 31 19

Canada is the best positioned country, not only on the continent, but also globally. Corruption in the United States is promoted by private companies in exchange for favours, in the form of fat commissions in the pockets of some politicians. A shocking case was the banks that caused the crisis of 2008 and that, ultimately, they were the ones who benefited most. So, as is well known, Wall Street bribed some deputies and senators. The positive thing is that, in that country, you get to know who gives money and how much they give: for example, in the financing of election campaigns. For this to happen, the role of the press is still essential.

According to Transparency International, the perception of 58% of Latin Americans is that corruption has increased in the past two years. This percentage has a positive aspect, in that the people are becoming more aware of this disease. Not only this: 4 out of 5 respondents would be willing to get involved to change the situation (although there are 40 % who would not because of fear, and the same number again because they believe it would serve no purpose). One example was the revolt in Brazil over football, when a million people took to the streets protesting against corruption. This would be difficult to eradicate, since it already forms part of the political culture of the people; but it can be diminished in the process of discovering it, and therefore, become something to be feared. Corruption can be combated by transparency and accountability, and for this, the media must play an important role. Therefore, it is likely that for the next 20 years, democracy will continue to improve, and corruption decrease.

Linked with corruption is impunity. Where there is rule of law, everybody deserves the support of the law and respect for their human rights. But to every right there is a corresponding duty, ensuring all citizens comply with the law, so that any transgression of the law is met with punishment. Corruption can, however, side-step the latter, and this we call "impunity". Internationally, the fight against impunity marries in with the defence of human rights. Impunity has been defined as "the non- existence, in fact or in theory, of criminal responsibility by perpetrators of crime, as well as civil, administrative or disciplinary proceedings because they are not subject to any inquiry that might lead to them being accused, arrested or prosecuted and, if found guilty, or sentenced to appropriate penalties, this includes compensation for damage caused to their victims". Both the efforts by the United Nations to end impunity for serious violations of human rights, as well as the development and recognition of the right of victims to reparation, consistently emphasize the

104 interdependence and the complementarity between the right to truth, the right to justice and the right to reparation.

In international relations, the United States enjoys significant impunity, in terms of the activities of secret agents and war crimes. After 9/11, the fight against terrorism has favoured the violation of human rights (Guantanamo, Snowden, Afghanistan). With its double standards, this country is ready to denounce impunity in other countries, for example, in Central America. In some countries like Mexico, Colombia and Central America, we cannot overlook the growing power of organized crime and its power to corrupt or intimidate, suborn or murder people in authority and police officers. Aside from the violence it generates, these cartels are the cause of regression in the democratic processes, feeding corruption and impunity at very high levels.

3.5. Another future is possible

The economic and political prospects are not infallible. Projections that point to a probable future, are predictable by using statistical projections and by an analysis of the politics of the ruling powers; but this is not the only way. The correlation of forces can modify them, and therein lies the hope. Let’s take a look at the following trends:

Awareness of the Rule of Law is growing. In the United States, the fight for civil rights has a long history, from its origins as a country. The struggles against racism were embodied by the followers of Martin Luther King, the feminist movement, the labour movement etc. Recently in Latin America, there has been a significantly increased awareness of the rule of law. Local and international NGOs, the Inter- American Human Rights Court, lawyers, human rights activists, judges, journalists, amongst others, have all contributed to this. Recently the families of the victims of organized crime have joined the lists. The press is gaining more freedom, nor can we overlook the spread of the use of video cameras and social networks to expose undemocratic practices and to increase citizen participation. It is also possible that legal violations by state officials and the “powers that be” that have gone unpunished, are now having to become more sophisticated. In turn, these developments lead, logically, to fresh demands that democracy is not just an electoral event, but a "social" one as well, which benefits the majority, in which the people feel more included.

Latin American regimes of resistance. The failure of authoritarian governments (the military dictatorships of the 80s) was followed by centre-left governments which, however, were unable to revert to Neoliberalism, and failed to make structural adjustments. Recently we have seen the rise of more “progressive” rulers, sensitive to the needs of the majority and in their various ways have resisted domination. For Washington, this is a form of "radical populism", but the reality is more complex. Back in 2007, James Petras distinguished a quadrangle of forces: a) The radical left, anti-imperialist, no concessions to Neoliberalism; but it has not been able to get into power. Within this movement we have FARC in Colombia, the unions, peasant and barrio movements in Venezuela, the Conlutas labour confederation, sectors of the Landless Movement in Brazil and the Bolivian Workers Confederation, the peasant-indigenous movement CONAIE in Ecuador, the educational and indigenous movements in southern Mexico, the left wing nationalist- peasants in Peru, unions and the unemployed in Argentina , etc. . 105 b ) The pragmatic Left. Charismatic personalities, exponents of this trend, rose to power: Hugo Chavez in Venezuela (and now Nicolas Maduro), Evo Morales in Bolivia and Raul Castro in Cuba. We may also mention in this group Jose Múgica of Uruguay, Rafael Correa in Ecuador and Daniel Ortega in Nicaragua. All with a tendency to aggressive speech-making; but equally they know that there are no conditions for a radical change in the economic model, they do not call for the expropriation of capitalism nor the rejection of the national debt, nor the severance of relations with the United States, nor do they refuse to trade with that power. As for social movements, within this trend we can also include the main trade unions and peasant unions in Central and South America; left wing electoral parties, such as the PRD in Mexico, the FMLN in El Salvador, the labour confederation in Colombia, the Chilean Communist Party, the Peruvian nationalist parliamentary party, the leaders of the MST in Brazil, the MAS in Bolivia, the CTA in Argentina and a minority of the Broad Front and the labour confederation in Uruguay. This would also include the vast majority of left wing intellectuals in Latin American. c ) Pragmatic Neoliberals. These are successful governments that have undertaken legal or semi-legal privatization; but they paid their debts promptly and sought growth strategies through the export of minerals and agricultural products, and they increased corporate profits by restricting salaries and wages. They sought to improve the social conditions of the majority, and have increased employment and growth of the middle class. Among them are the governments of Luiz Inacio Lula da Silva and Dilma Rousseff, Cristina Kirchner of Argentina, and perhaps Ollanta Humala of Peru, and in his day, Fernando Lugo of Paraguay. d ) Neoliberal proponents. These are the regimes, parties and elite associations that follow the dictates of Washington to the letter. They include the recent governments of Mexico, Colombia and, to a lesser extent, those of Michelle Bachelet in Chile and some Central American governments.

Within this diversity of trends, we should highlight those that present some resistance to the hegemonic neoliberal model, and without attempting to modify the prevailing socio-economic structures, display independence in their speech, they are not so ready to accept impositions from the powers, and they have achieved some reduction in poverty, taking advantage of their natural resources (Venezuelan oil, Bolivian gas, etc.). Hugo Chavez's Venezuela, and the Cuba of the Castro brothers, both weakened U.S. influence and pushed for the integration of a regional bloc without the participation of the Organization of American States (OAS), agencies such as FTAA, MercoSur, CELAC, ALBA, CAN, LAIA, bringing with it the resurgence of the "Bolivarian" or "Amazonian countries", etc. It is not easy to predict how these governments will fare, especially after the death of Hugo Chavez, or with the imminent departure of the Castro brothers and the Brazilian crisis. Perhaps this model will not hold for many years; but it has helped to tip the region towards a nationalist left.

Civil society, social networks and social movements. The discrediting of political parties, as the only form of democratic politics, is driving the movement for new forms of participation. We are referring to the emergence of civil society. These last few years have seen a mushrooming of the number of protest and civic movements amongst peasants, workers, students, and indigenous people; also of civic organizations in defence of multiple grievances: human rights, ecology, anti- 106 corruption, clean elections, concerning victims and discrimination by virtue of gender, ethnicity, etc. It is in this area where the presence of Christians may be decisive.

4. Culture

The American continent is a multi-ethnic and multi-cultural country, enriched by a variety of traditional cultures, some of them owing to the indigenous people who were there prior to European migration, and others from subsequent waves of migration. In the "reserves " of North America, you may find reminders of old warrior and semi- nomadic groups (the Anasazi, tribes who left important archaeological remains, Plains Indians, who were nomadic hunters who followed bison routes and later became skilled horse riders, Indians of the woods (“pocahontas"), the democratic Iroquois (confederated since the twelfth century, etc.). Latin Americans do not have the same political history as our North American neighbours, nor have we always respected civil liberties; but we have a long tradition of tolerance amongst different ethnic and blood groups, so "reserves" never became an option, but interbreeding did. Mesoamerican, Maya and Andean cultures were more syncretic; but they are now subject to processes of cultural disintegration, to popularization, or else they are influenced by artificial movements of the "revivalist" type. There persists a collective unconscious drive of a unitary political will and the search for identity in the midst of the current cultural globalization.

The middle and upper classes of both Americas are subject to hyper-consumerism, generated from the early 90s. This profoundly affects their social psychology: people have become more individualistic (the manner of consumption is directed more towards the individual consumer, and not the family, the objective being that everyone has their own things and are more materialistic (there’s a decrease in family, philanthropic, and patriotic values) fickle and disloyal, (like the goods that become obsolete soon after being acquired) and therefore, more engaged with the here and now (not worrying about the past or the future) hedonists and exhibitionists (on Facebook) ... In the case of the lower classes in the social spectrum, especially young people, sharing the same desires that their more privileged peers have, they become frustrated and this makes them prone to crime ("consumerism is the school of crime", said Eduardo Galeano) .

As positive traits of the postmodern global culture, there is a greater appreciation of one’s own subjectivity and a re-conquest of the body (preventive health care through vegetarian diets, fitness, exercise, cosmetology, massage, yoga , etc.). Information and communication technology also shapes new generations and, in future years, will lead to a people who are more informed and connected; but also more superficial, putting the power of the image above reading. Privacy is being invaded by the possibility of being on public view (from videos and Facebook, to cyber espionage). This creates new addictions, besides hitherto illegal drugs.

It is expected that, in the coming years, these trends will become more pronounced, but will also disseminate alternative lifestyles towards more responsible consumption and solidarity, greater care for nature, the knowledge gained about human rights, an understanding of one's own body and awareness that the consumerist lifestyle cannot be generalized, and leads to a rapid depletion of natural resources.

107 II America: Religion

1. The Catholic Church

The American continent is essentially Christian, dominated by the Catholic Church. It makes up 48.8% of Catholics worldwide; but with a growth pattern parallel to population growth (+0.3 % between 2010 and 2011). The continent has 122,000 priests (30% of all priests in the Church) but static in growth, telling us that priests in religious orders are decreasing in numbers (45,000 in 2000, down to 42,000 in 2007, meaning a 17% fall). Religious sisters on the continent represent 27.5% of the global total of women religious. The priestly and religious vocations declined 2% in the year recorded, probably caused by clerical scandals.

In Canada Catholicism originated with French colonization; but religious practice was confined to the settlers, until England took possession of these lands in 1632. Religious practices had been governed from Paris, so that with the arrival of the English, 70,000 Catholics were abandoned by their religious leaders and civil authorities. The resistance of French Catholics almost lost Canada to England, so in 1763 they signed the Treaty of Paris, in recognition of this ethnic minority, with about 130,000 Catholics. Currently the Catholic Church makes up 43% of the population (about 2,763,125 people). It currently has eight ecclesiastical provinces, 23 dioceses, and a few missions. It is served by 3,500 priests belonging to 10 male religious congregations (mainly Jesuits, Oblates of the Immaculate Mary and Dominicans) and 70 women religious congregations. The church runs the majority of higher education, including the major universities.

The United States had a similar origin. The nation's founding myth tells how in 1620 a hundred Puritans with origins in the Calvanist community (the "fathers" and "mothers") went as “pilgrims” in the Mayflower, fleeing the persecution of Anglican orthodoxy under James I of England, to come to the "New England" and found here, in the 13 Colonies, the "New Jerusalem", leading a religious rule of life, which was both democratic and hard working. But actually, once they were established, a new orthodoxy of intolerance was exercised toward other religious groups, until on December 15th, 1791 the First Amendment was made to the Constitution, which guaranteed all citizens the freedom to practice any religion, without any laws prohibiting them or establishing any of them as institutional.

The Catholic Church arrived in 1513 with the Spanish invasion, in the Florida and the Southeast of today. The Missions in California were very important, with the Jesuits (Fr. Kino) in 1769. When independence arrived in the country, Catholics only made up 1%. In the nineteenth and early twentieth centuries, Catholicism grew with Spanish, Irish, Italian, Polish and French Canadian migrants, and in recent years, Latin Americans and Filipinos. Catholics were harassed by belligerent white Protestants (the Ku Klux Klan).

Today, Christians in general make up 80% of the population, Catholics being the largest minority, with 24.4 % (50.872 million), followed by Baptists, with 16% (33 million) and Methodists, with the 6.8% (14 million), making what in Latin America are

108 called "sects" of little relevance. It is significant that 15% of Americans declare themselves to be believers "without a church", with a growth of 105.6% in a decade; but only 1% is recorded as atheist.

The Catholic Church is made up of 69,135,254 members (2006), 31 % of whom are "Hispanic". It has 9,000 parishes, 195 dioceses (146 Latin American dioceses) 30,000 diocesan priests and 15,000 other religious, 30,000 ministers, 75,000 religious, 13,000 deacons and 5,600 lay religious. There are numerous Catholic schools that have a student population estimated at 2.7 million. It is a living Church, rejuvenated by immigrants, with economic power and regular church attendance. It is possible that in the coming years these numbers will hold fast, maybe with a slight downward trend.

Latin America. The Latin American subcontinent is still a single "moral body of people", as previously defined by Nebrija in the sixteenth century; a vast spiritual community, full of divorces and reconciliations, and a common religious culture. Christianity came to Latin America in the same sea vessel that brought the conquistadors, and even though they were wise and holy missionaries, this was a "spiritual conquest". With the aid of Royal Patronage, a model of "Christianity" was established, in which there was no room for any other religion that was not Catholic. This continued even beyond Independence, through concordats, until it was challenged by liberals. To form secular nation states, it was necessary to reduce the economic and political power of the Church; but in any case, the established situation remained the same for the vast majority of Catholics in the population. Of the 548 million people in Latin America, 482 million claim to be Catholic (88%). With respect to all 1,115 million Catholics, Latin America and the Caribbean constitute 41.3% of the total. The Latin American country with the highest percentage of Catholics is Paraguay (89%), followed by Mexico (82.7%), and the lowest percentage is in Uruguay (47%), followed by Bolivia (59%). It has 22 episcopal conferences and some 75,000 priests, with a parallel population growth, anticipating that by 2015 it will reach about 85,000.

Although the absolute numbers are optimistic, it is clear in the national census there is a gradual decrease of the numbers of Catholics in Brazil, which in the 90s rose to 95%, in 2000 had fallen to 73.6% and in 2010, it scarcely reached 64.6%. Any observer will note that in the cities, attendance at the sacraments has dropped dramatically, as in some countries the average Sunday attendance scarcely reaches 10% among those who identify themselves as Catholics. Among them, the absence of young people is worrying. The lack of vocations to the priesthood and religious life sounds at least one cry of alarm. The likely trend in the next 20 years is that this model of Church "in maintenance mode" (focused on devotional and liturgical matters) will have dropped even more, so that the ecclesiastical institution will have its social influence diminished even further.

2. Popular religiosity

The great power house for the maintenance of a Catholic culture is popular religiosity. In rural areas of Latin America, especially where indigenous cultures still exist, this was the result of careful syncretism, the fruit of the epic interaction of the first evangelizers, especially the Franciscan friars, with the "priests" of the great American Indian cultures. They brought together ancient indigenous vestiges with the religious culture of Spanish settlers, whose roots were also the result of syncretism 109 (worship of saints of Byzantium, the Irish penitential spirit, history of pilgrimage to sanctuaries belonging to Cluniac monks, Moorish influences etc.). Thus was formed local syncretic Catholicism, with its deep roots. One of its main features is its community spirit: the patron saint, a replacement for the old indigenous deities, is a symbol of the Community and ensures their survival, thanks to careful control of the environment. The celebrations reinforce social cohesion and are a source of local identity; the healers and local patrons continue to be religious forces that retain their prestige, etc. The appearance this syncretism takes on is the "costume", the juxtaposition and "reinterpretations" (whether it’s Christian elements influencing the indigenous religion, or whether local elements influence the Christian religion). In Brazil and the Caribbean, syncretism is reflected in the African cults or "Santeria", brought over by black slaves (Umbanda, Candomblé, Yoruba, voodoo, etc.), in which various deities take possession of the adherents. As in the previous case, in order to survive, the "orishas" were disguised as Catholic saints.

Looking ahead into the near future, and at what we have in the present, such forms of rural indigenous syncretism will either become part of the popular culture as time progresses (the celebrations become a tourist attraction) or will be degraded. Emigrants have to survive without the support of their Community, because this no longer guarantees life. That means that the "system of saints" failed, and resentful of that, they convert to Pentecostal religions, in which "the Spirit System", the relationship with the divine is a direct one, without the mediation of saints (that is to say, the Community). The first migrants to the cities established neighbourhood or union patron saints (St John the Baptist, patron of "lifeguards"; the Holy Cross, of bricklayers; St Martin Caballero, of merchants, etc.). The reality is that, when life becomes extremely unsafe for some sectors of the population (urban slum dwellers, migrants, etc.) people resort to supernatural activities not recognized by the Church, which they consider more suited to these situations. Devotees of some of these "saints" are usually people who live "in the night" and survive on the fringes of illegality and pastoral care (prostitutes, thieves, people "on the street", taxi drivers, street musicians, etc.). Next to these, some approved saints assume somewhat strange devotional forms (some devotions to St. Jude, for example). Popular religiosity now becomes increasingly non-conformist, just like urban life, our loss of anonymity, anomie and the "orphanage", and in order to more effectively address their pressing needs, they take refuge in magic (charms, local healers, etc.).

Another traditional form of urban religion is Creole devotionalism ("popular piety"): emotional prayers that come from past centuries, novenas, “effectual” prayers, practices for certain days (first Fridays), etc. These religious customs which are currently deep-rooted, are no longer attractive to young people, so they are gradually losing ground.

Trans-territorialization and relocation. These are new forms of popular religiosity which emerge through “inter-culturization”. Traditional ethnic religions tend to be territorial, ie linked to a given area (Islam to the Arab countries, Judaism to Palestine, Buddhism to India and Japan, etc.). In a community, the local area will spawn sacred and unhallowed spaces, according to what brings beneficial blessings (the spring where the Virgin Mary appeared) or harmful consequences (the cemetery, the site of a murder, the cave of " the evil goblins" , etc. .). The same is true with time: the calendar of feast days, the hours of the day, seasons, climate control, etc. Human mobility continues to transform traditional religious systems, so that they can be kept alive. When people reached a new place to settle, continuing their traditional religion 110 involved changing these spaces and times. In the city, the time of day or night no longer had any impact, nor the seasons, nor the places with a "sacred" reference. Today they are different as in the case of their shrines.

“Revival" movements reconstruct such sacred traditions, often influenced by a "new age" type of religiosity. There are new converts who are not from an ethnic background, but become a source of income. Thus, for example, the Huichol from the central Mexican desert, take their rites (including the ingestion of peyote, a hallucinogenic and magical plant) to the big cities of the North, putting up their altars and shrines in different quarters. A curious example of this is the African cults: when, for political reasons, a number of Cubans took exile in the U.S. city of Miami, they took with them their own religious practices. Sectors of the black population in the US were fascinated by these cults, and found they suited their own collective subconscious. However, their roots in the Pentecostal religion had engendered a dislike for the "pomp" of Catholic saints whose role the old "orishas" had to take on. Then, thanks to the movement "Turn back to Africa" which was then in full swing, some visited Nigeria in search of their roots, and aided by certain opportunistic anthropologists, revived a new voodoo cult which was supposedly purer. To the faithful who had come from Cuba, however, this seemed a little artificial and contrived, and defended their own practices. Both schools engaged in a heated debate, with its forum, interestingly, being the Internet and Facebook, where they mutually discredited each other.

3. Non-catholic Christian denominations

3.1. In the United States as stated earlier, Catholics have experienced significant growth. In 1900 there were 9,907,000 and by 1952 there were 32 million. By then, the Protestants had 57 million followers. However, among Hispanic immigrants Protestantism exerts a strong attraction: from 1975-1990 nearly one million Hispanics left the Catholic Church, and every year their numbers increased from 60,000 to 100,000. Today you will find there are three million former Catholics. The Catholic Church, with its 65 million believers, experiences the greatest loss of members of all religions referred to in the census. In the US, one in every ten evangelicals had been a Catholic in the past.

The decline in the number of Protestants has been lower: 2.6%, amongst Methodists, Lutherans, Presbyterians and Episcopalians, have passed to new evangelical sects, especially Pentecostalism, which covers 51% of all Protestant denominations, to the point where the great historical churches have had to "pentecostalize themselves". That’s to say that rational, critical and secularized Protestantism has lost its impact in the wake of Pentecostal religiosity, with its magical properties, its emotional states of ecstasy, which is much closer to Latin Catholic popular religiosity. The following statistical table shows the growth of these groups, from 2.3% in 1990 to 5.4% in 2001:

111 Table VI: Religious migration by denominations

N % 1990 2001 Growth Total number of Christians (whether Catholics or other 88,3% 79,8% +5,3% religions) Roman Catholics 26,8% 25,9% +10,6% Sum total of non-Catholic 61,4% 54,0% +0,8% Christian churches Baptists 19,8% 17,2% -0,4% Methodists 8,3% 7,2% -0,2% Christian: without known 4,7% 7,2% +75,3% denomination Lutheran 5,3% 4,9% +5,2% Presbyterian 2,9% 2,8% +12,3% Protestants: without know 10,0% 2,4% -73,0% denomination Pentecostalists/Charismatics 1,9% 2,2% +38,1% Episcopalians/Anglicans 1.8% 1.8% +13.4% Mormons 1.5% 1.4% -0.1% Chruches of Christ 1.0% 1.3% +0.3% Congregational/United Church 0.3% 0.7% +0.4% of Christ Jehovah’s Witnesses 0.8% 0.7% -0.1% Assemblies of God 0.4% 0.6% +0.2% Evangelicals 0.1% 0.5% +0.4% Church of God 0.3% 0.5% +0.2% Seventh Day Adventists 0.4% 0.4% -- Orthodox 0.3% 0.3% -- Other Christians (less than 1.6% 1.9% +0.3% 0.3% each) Total of other religions 3.5% 5.2% +1.7% Without religion/Atheists/ 8.4% 15.0% +6.6% Agnostics

3.2. In Latin America, the exodus of Catholics registered in the statistics, do not simply lose their faith, but go to other Christian groups that are new on the scene. Protestantism came late to Latin America. During colonial times and even in the early days after Independence, they were banned. With the growth of liberalism, and up against U.S. pressure, it was allowed in. From 1860 it began to expand: first with the major denominational churches (Baptists, Methodists, Lutherans, Presbyterians) who settled in rural or frontier locations; but its expansion was quite slow. Then came the "missions",

112 Americans loaded with bibles and money to fund the training of "pastors" amongst the natives. During the world wars, due to the massive recruitment of men, America was in need of labour from the South. The converted protestants filled the roles of the "ensnarers of manual labourers". Their co-religionists in the US helped the new arrivals to settle and put pressure on them to convert. On their return, after the war, the new converts began proselytizing their fellow countrymen, buoyed up by the prestige of their adventure in that “modern” country.

It was not until the early 60s, in the last century, when new groups experienced dramatic expansion. This was not the Protestantism of old, but quasi-Christian groups, popularly known as "sects". The Linguistics Summer School, of William Cameron Townsend, played an important role in all of this. It was he who set about translating the Bible into all the languages of the world, recruiting more than 3,700 linguists, who translated it into 670 minority languages in 24 countries. The paradox was that the Protestant missionaries used the Bible in Spanish, thus underscoring the official integrationist indigenous policy.

In order to monitor growth rates, few studies have been done about Latin America. The numbers are not always reliable: some are produced by evangelical missionaries, who exaggerate their growth; while the official censuses or the Episcopal Conference of Latin American and the Caribbean (CELAM) tend to indicate lower numbers. However, let’s bring together some statistics. In the early twentieth century, non-Catholics in Latin America numbered 50,000. By 1940 the number of converts to the Evangelical Church was half a million. In the early 60s that number came to 10 million; by the 70s it had doubled, and by 1990, Protestants were estimated at 52 million. According to CELAM, during that decade, every day an average of 9,000 Catholics converted to other Christian denominations, and by 2000 this number had increased to 11,000, rising to 60 million Protestants. Today there may be more than 80 million non-Catholic Christians in Latin America. In short, the growth of Protestant sects in the last forty years has been 400%, and currently, the number of pastors exceeds that of Catholic priests. The phenomenon is exacerbated if we consider that while most Catholics are not dedicated practitioners and are somewhat passive, converts to Protestantism are regular practitioners and active proselytisers.

As for individual countries, more information is available, although the percentages are from a variety of sources and periods. In the study by David Stoll in 1980, the lowest numbers in the evangelical population were in the Andean countries: Venezuela (from 1% to 3%), Colombia (from 1% to 4%), Ecuador (from 2% to 4 %), Peru (from 3% to 5%), and Bolivia (from 2% to 8%), to which must be added Paraguay (2% to 4%), a country where evangelicals had not prospered until very recently. In Colombia, twenty years ago, 90 % of the population declared themselves Catholic. Today, with a census estimated at 44 million people, there could be two and a half million evangelicals and adherents of other religions, equivalent to 17.6%. At the other extreme, the Caribbean is where there is a higher percentage of protestants; but there has been a drop in numbers in Jamaica, Bahamas, Belize, Barbados, Suriname and Guyana. In Central America (particularly Guatemala), only 66.4 % of its inhabitants declare themselves to be Catholic.

There is a relatively low percentage of Evangelicals in Mexico, a country with the largest number of Catholics after Brazil, despite its proximity to the United States. Since 1970 the Catholic population has fallen sharply. Protestants, who were then 113 7.3% of the population, by the year 2005 had reached 20%. Argentina, despite the many impressive revivals, the number of evangelicals grew only by 3%, to 7%. Looking at absolute numbers, the two countries where there are most evangelicals are Brazil and Chile, rising to 18% and 25% of the population respectively. Because the two countries make up 40% of the Latin American population, the rapid growth of their Protestant population has a huge impact on the overall picture. In Chile, the rate of growth has slowed down, but in Brazil, according to the International Evangelical Crusade, there is still some 'surprising' growth. In the early twentieth century, 99% of the Brazilian population declared themselves to be Catholic, and evangelicals hardly reached 0.5%. In the 50s, Catholics made up 93.5%, in the 80s it fell to 89%, and they are now down to 74%. The evangelical growth rate in Brazil, from 1960-1970, reached 77%. From 1970-1980, 155%, and in the late 90s grew another 100%, by a total of 16 million Protestants. Every year one million people left Catholicism, so that in 2010 the Catholic Church lost a quarter of its members.

Currently the most widespread religious groups in Latin America are the same ones as have expanded in the United States, their place of origin (see table page…). Neo- Pentecostalism is the branch of Christianity that has the highest number of members after Catholicism. Of 6,000 new Protestant congregations that spring up each year, 4,000 are Pentecostal. More than a third of all Christians belong to this group.

Understandably, this spectacular growth of non-Catholic Christians could not happen without some major struggles, especially in indigenous areas, where community spirit is linked with religious uniformity: new converts destabilize ethnic cultures (they don’t coordinate for religious holidays, which give cohesion to the community), they won’t do volunteer work (repair the church), or accept certain community responsibilities (church tax) , etc.). In many cases these religious conflicts are combined with political issues. In the early stages, Protestants were right-wing in tendency, in line with US or government politics. When groups become more established, they become more liberal or reformist and less aggressive in their proselytizing. Finally, there were some groups, especially among the old denominations (Baptists and Methodists), which are linked with liberation theology.

In short, in half a century, about 15% of baptized Catholics in Latin America have moved to a Protestant church. Of the members of these churches, about 60% have previously been Catholics and the remaining 40% were born into an already protestant family. A certain number attend both churches, or even return. Projecting these figures into the future, it is calculated that, by 2020, Evangelicals will reach 50% of the total population in countries such as Guatemala, Puerto Rico, El Salvador and Honduras. In Argentina, in twenty years, four million people will have left the Catholic Church and evangelicals will represent 10% of the population, and twice that number in the slums of the big cities. However, such projections are not very reliable statistics. For example, in 1980 David Scroll predicted that by 2010 the majority would already be Protestants.

4. Secularization: unbelief, indifference and mature faith

The defection of Catholics in Latin America to other Christian denominations is not the only alternative, since a good percentage migrate towards unbelief. To understand this point it is necessary to say something about "secularization." Interestingly, in its beginnings, this was the first topic studied by sociology, the object being to study the societies rather than the religions themselves. Classical studies 114 differentiate it by contrasting it with cosmological religions, meaning those that divide reality into two levels, the "sacred" and "profane", in which certain objects, places and people are "separated out" ("sanctified") so as to be dedicated to the deities. It has also been reclassified as "disenchantment", "secularization" or "demystification".

It is linked to the processes of industrialization and urbanization. Indeed, in modern cities, control of the environment is not really an important issue, and it seems that you can live without the gods. In the industrial urban environment, religion is diminishing progressively: church attendance is decreasing, the influence of the ecclesiastical institutions is declining and morality itself has to compete with secular ethics or its precepts are seen as a matter of simple everyday morality. Religion, and the churches that administer it, are losing plausibility and society transfers control of the various roles hitherto exercised by them to other institutions, which operate with more pragmatic or rational criteria. Until 1960, it was characterized by the triple process of rationalization (truths no longer accepted through authority but through coherent argument), individuation (religious beliefs become a matter of privacy and are separate from the institutional requirements of churches) and functional differentiation (the religious is relegated to a single exclusive sphere, in “ex profeso” institutions; while the State, education, health, demography, welfare, ideological controls ... and more recently, even sexuality, form institutionally autonomous areas, relatively independent from the religious authorization).

The "Theologies of Secularization" of the 70s distinguished "secularization" (as an essentially irreversible socio-cultural process), from the "secularisms" or ideologies that directly challenged the use of the divine or, at least, reduced clerical power. Accordingly, it is possible (and even desirable) to have a Christian faith "secularized", meaning that it is disconnected from the magic, the wondrous, the miraculous, etc. . , which is common in rural cultures.

Assuming that our countries are going through this process of increasing secularization, there are several possibilities. One is "unbelief" which can, in turn, take various forms. First is "indifference" (religion ceases to matter) and the simple removal of large religious institutions: religious practice goes down, sometimes just because it seems "boring" or obsolete, and doctrinal ignorance increases, even concern for basic dogma. Such attitudes do not necessarily indicate a reduction of the search for meaning in life, but result in de-institutionalized religiosity, which ultimately relies on the legitimacy of the churches. This in itself diminishes the feeling of belonging to an institution or having a denominational identity. On the other hand, there is agnosticism (an ideology that thinks it is not possible to know for sure if God exists or not) and atheism (open belief in the non-existence of God).

The "believers without a church", which in the United States reach 15%, share a sense of distrust towards large institutions characteristic of postmodernism, because they control privacy and reduce our freedom. This version of religion does not preclude believing in God (and praying) or they create religious systems themselves drawn up in "their own way". As for atheism, in North America it comes to just 1%, but in Latin America it reaches 3%. In Latin America the category of those who are recognized as "with no religion" has been growing. Now it is conceivable to live outside the framework of religious institutions: "Religion is now a matter of preference, and it’s fortunate that choosing not to have any religion is completely socially acceptable" ( Prandi ) .

115 In Mexico, in the 2010 census, those who declared themselves to have no religion accounted for 4.6% of the population, but in recent decades there has been a growth of 45.3%. If we look carefully at what is happening in the Southern Cone of the continent, on the outskirts of Buenos Aires, 10.2% of the inhabitants say they belong to no religion, up by 5 points on members of their parents' generation. The 2000 census in Brazil indicates that 7.35% of Brazilians declare themselves to have no religion, while in Chile, in 1992, about 6% are defined as atheist or indifferent. The people of Uruguay, more than all other countries in the region, show the highest percentages of unbelief: 12.5% of Montevideo claims not to believe in God, while about 6% have doubts or do not know. At the same time, 34.5% of the population admits to having an indifferent attitude to religion. It is expected that in the next two decades, we will see growth in this alternative non-religious worldview, or better still, a faith in God and even in Jesus Christ, outside the confines of Churches and syncretized with other non-Christian religious traditions.

The "New Age" is another form of Catholic defection, although it is not always obvious. It is not a religious institution itself, and not even recognized as a movement. It is, instead, a label seen on the outside that identifies a certain spirit that has to do with cultural globalization and the diffusion of various traditions, from which fragments are taken to make up their own synthesis ("religion a la carte"). Within it, the main contribution comes from the great Eastern religions, and more specifically, from Buddhism ("Catholics" who believe in reincarnation).

A variation of this religious spirit, in indigenous parts of Latin America, are the "revival" movements, which are more or less artificial reconstructions, developed by indigenous professionals who have migrated to the cities, supported by certain "anthropologists" who are trying to reconstruct ancient practices and beliefs which, in reality, had been changed by Catholic syncretism. With the influence of the "New Age" of eastern orientation, they replaced some elements: thus, in Mesoamerica, Buddhist meditation is being replaced by the Aztec dance, which causes the ecstatic trance; astrology, according to the "tonalámatl" or Book of Fate, which point to psychological traits based on the day of birth (the 20 days of the old calendar, usually with animal names); purifications, using the "temazcal" or steam bath, with the help of certain herbs, ancient rites and invocations to deities; therapeutic practices such as acupuncture or massage, herbalism by traditional healers , etc.

Pluralism cannot be omitted from within the Catholic Church itself, in which there are various practices and spiritualities derived from several socio-political dimensions ("religiosity"). So, we can highlight “modern" religiosities or liberal, critical rational Catholicism; the "liberationist" approach of the Christian Base Communities inspired by the liberation theology of the 70s and 80s; the" traditionalist "or pre-conciliar integrationist; official Roman neo-conservatism; and their respective spiritualities, like the "renewal of the Spirit", the neo-catechumenal movement, etc. .

As can be assumed, the crisis is driving the more institutionalized churches, and it is likely that this will only increase in the near future, towards what has been called the "tribalization of faith": the urban believers of today do not like the anonymity of insitutionalized religion, preferring to belong to small groups, even within the Catholic Church itself, who have certain knowledge of initiation rites not shared by the majority, where they feel welcome, preferring the urban orphanage where, unlike the communities where they were born, they aren’t just a nobody; but at the same time,

116 they don’t want to be controlled by large institutions (the "iron cage" of Weber), but where things can be adapted to their individual preferences.

The growth of religious indifference or nominal believers will increase in those regions and areas where modern lifestyles have been most assimilated. Disaffiliated from the churches, they lean toward the de-institutionalization of religion. This is because now the guidelines of direction are becoming increasingly fragmented, and religious institutions are unable to provide frameworks that provide a complete interpretation of reality. Institutional regulations are effective only for a small portion of the faithful who are still willing to submit to them, but the institutions have lost the ability to articulate a narrative of guidance that can be generalized to all those who define themselves as followers of the institution itself. So, many of them seek to establish their own personal or community codes of belief.

5. The secular State

During times when "confessional states" prevailed, people lived in a state of religious territorial monopoly, with the outlawing of "heretical" dissent. Along with migration, and the globalizing effect of communications and other circumstances, that situation now no longer exists. On our Continent we have a fluid and fragmented religious landscape, with the coexistence of various different organizations, including Catholic, evangelical, Afro-Brazilian, neo-indigenous, oriental syncretism, agnostics, atheists, etc. Now, if religion is the body that gives cohesion to a society, it is not surprising that we are now experiencing greater disintegration, or that we turn to other non- religious forms of social cohesion (football, social networks, etc.). In confessional or "Christian" States, when a single shared world view was imposed by the respective Church on the whole community, using the full state apparatus, nothing else seemed to exist, and this seemed irreversible. The only way forward now is the "secular State".

Historically there have been two forms of secular state, corresponding to the North and South of the continent. As we saw earlier, the United States was formed when a group came to escape religious Anglican orthodoxy; although later they themselves inclined towards imposing their own system of belief. But along with the First Amendment of 1791, there were established, first, large denominational churches, and later, the "new religious movements" known, perhaps contemptuously, as "sects". So, in that country, the secular state, although still Christian (80 % of the population) and retaining some traditions of faith (swearing oaths on the Bible) as such did not favour any particular religious group, regardless of the percentage of its adherents, but remained neutral, thus ensuring the right of every religious group to live and express their faith.

By contrast, in eighteenth century France, when the Catholic Church maintained not only a religious monopoly, but was also a conservative political force, the liberal Republicans became passionate about putting a brake on this hegemony, to contain its power and create a new type of State. In the light of these historical circumstances, the liberal secular state in southern Europe had an anticlerical and restrictive stance concerning the role of the Catholic Church. In Latin America, pressures from the United States and liberal Freemasonry forced the pro-US governments to break with the Catholic monopoly, to allow in-coming migrants to fill the half empty territories. For a long time, the secular state was manifestly

117 anticlerical, especially in Mexico and Uruguay, which at times drifted towards being anti-religious (the Mexican “Cristada”).

Gradually, alongside a growing awareness of the right to religious freedom, "Jacobin" malevolence was losing its plausibility, thus leading to a new model of secularism, which was not anticlerical; but which did not allow any church or any denomination to impose its regulations on the public at large. With the growth of Protestantism and its multiplicity of denominations, and the loss of influence of the Catholic Church, this is the form that is now gaining ground, even up against the resistance of the latter.

In Catholic countries, the Church was able to continue with government support going back to the times of Patronage or colonial Concordats, suggesting they were representing the majority. Now that the Church’s influence and the religious practice of the faithful is diminishing progressively, and now that the influence of other religious groups and social movements with other ethical considerations is growing, the Church is now trying to hold on to its authoritative state, backed up by what is said to be a "natural right". Giving philosophical support to human rights seems an attractive proposition, but as we know, those who propose jus naturalism have often confused "nature" and "culture". The Church in these countries will continue to have trouble operating within the Secular States, confusing "rights" with "privileges", and it will exert pressure to continue relying on the government legal apparatus to maintain its own moral perspective. Their right to regulate their own membership is not under dispute (although many do not accept it easily); but people are much less receptive to a fixed moral view being imposed on everyone.

It is expected that in the coming years people will be more accepting of the fact that we live in pluralistic societies today; that not everyone agrees on a common moral code and that governments, in these cases, should remain neutral on controversial issues, allowing the debate to be conducted freely, at least until there is a relative consensus among the different streams of opinion. This is how the UN operates, resorting to legal positivism, where binding decisions occur only at the level at which there is agreement amongst all participating States. So, the situation of religious pluralism requires the virtue of "tolerance ", which will actually go further than that: in fact, towards respect for the diversity of thought and freedom of conscience.

6. New evangelization and missionary model

The conclusion arrived at by missionary experts about the future of Catholicism on our continent, states that the traditional model of ministry, one of "maintenance- mode", supported by sacramentalism, by devotionalism and administrative management, in the next twenty years will lose its plausibility. There are fewer parishioners attending Church, and this can be seen even in the decline of religious marriages and baptisms (not to mention First Communion and, still less, Confirmation). Church collections are declining, church buildings are getting older and demand increasingly expensive maintenance. The number of priests and vocations is also decreasing, thereby increasing the workload. There is, of course, a “captive” membership, made up mainly of older adults, and even though they are a minority, they continue to demand the same services as before. Moreover, the Church wants to maintain its cultural presence, through popular religiosity (especially pilgrimages to shrines or mass events); but as we have seen, the tendency of certain popular forms of urban religiosity is to step away from this or fall back on magic,

118 individualism or superstition. This model, as foreseen by the missionary experts, in twenty years time will be under crisis.

The most optimistic possible future will hinge on a change of the ecclesial model of ministry, the "new evangelism" or "the missionary evangelism" which would be carried out, according to the Document of CELAM in Aparecida, by the "missionary disciples" and promoted by Pope Francis. To implement this alternative missionary model, we have to leave our church buildings, change certain ancient structures (for example, the geographical parish, its rural nature, change the "idol of administration", as Pope Francis called our bureaucratic administration, etc. - and move closer to the "lapsed faithful" (rather than regard them as having moved away from the Church, we should consider the Church itself as having moved away from them). However, crucial elements are still missing for this to become a reality. On the other hand, we shouldn’t be too neglectful of the "maintenance" model, because these days it means “loyal” customers, from whom we get the resources to maintain the clergy. What we should be looking at is how to save energy in order to invest it, in an organized way, in new human sectors and environments (youth ministry, for example).

Are there possibilities in this direction? Many priests are getting on in years, they don’t have a great deal of energy, they are a bit out of touch and are carrying too much administrative responsibility, some of them living in dire circumstances. In other words they do not present an attractive image for new vocations, and so we have a vicious circle. Moreover, the Church’s loss of social influence strips it of the necessary power to confront the secular state, and its traditional culture is far removed from the new emerging culture, which undoubtedly needs to be "evangelized", meaning that it needs to be influenced by Christian values; but it needs to be more open, if we want to reach the new generations.

Finally, faced with the challenge of the socio-political issues seen in the first part (a continent wracked by economic inequality, violence, lack of democracy, corruption and ecological disasters) the future of the Church will be played out in the social sphere. We remain far too committed to the powers of this world, which is another factor distancing us from the most responsible and dynamic protagonists, such as social movements and civil society organizations. Apart from the fear we have of losing a position that we are holding onto with difficulty, it is also down to ignorance and lack of social conscience. However, another ecclesial future is possible in which faith continues to enlighten life on the American Continent.

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La Congregación en América Mirando hacia el futuro

Rosendo Urrabazo, CMF

Para poder tener una mirada hacia el futuro hay que tener muy en cuenta el pasado y el presente. Hace veinte años no se podía imaginar los avances en la tecnología y la comunicación que tenemos hoy en día. Podemos decir lo mismo mirando hacia el futuro. No se sabe cuántos avances vamos a tener en los medios de comunicación o en las nuevas tecnologías. Ciertamente no nos vamos a quedar con lo que tenemos hoy en día.

Sin embargo, el corazón del ser humano no cambia tan rápido. Podemos leer una poesía del siglo pasado y todavía nos conmueve. Podemos ver en la historia de pueblos que hay ciertos temas que son constantes en la historia del ser humano como es la búsqueda por la paz, la desconfianza entre extranjeros, la necesidad de alimento, de amor y de una vivienda. También la búsqueda de un sentido de vida (espiritual) y la necesidad de normas o leyes de cómo vivir juntos. Con relación a la vida religiosa y misionera, repito lo que una religiosa me dijo, “no sé cuál será el futuro de la vida religiosa pero creo que la vida religiosa si tiene un futuro.” El mandato de Jesús de proclamar la buena nueva no va a cambiar. Proclamar una nueva relación con Dios Padre y con el próximo también incluye la necesidad de luchar por la paz, la justicia, los derechos humanos, y el cuidado de la creación para que no desaparezca.

Dado esto, como debemos hablar de una mirada hacia el futuro. Como debemos imaginar la Congregación en los próximos 15 a 20 años. Tener una visión no es tener un plan concreto. Es solo intuir algo basado en los acontecimientos pasados y en un análisis de la realidad actual. A veces uno tiene una inspiración que más bien es una escucha al espíritu del tiempo o al Epíritu Santo quien llama a quien quiere y nos lleva a donde no esperábamos. Esa presencia del Espíritu no viene solo a los líderes oficiales. La Biblia nos dice una y otra vez que Dios escoge a quien quiere para ser su profeta. Hay que escuchar a todos y rezar por la gracia de discernimiento. o creo que somos muy afortunados en los lideres nuestros a nivel del gobierno general que nos están acompañando hacia ese futuro. Los procesos, proyectos, y documentos que han salido de ellos realmente nos desafían a enfocar en lo más esencial de nuestra identidad como religiosos y como misioneros. El ultimo capitulo general nos presenta el perfil de un Claretiano, escrito por el fundador, como un punto de referencia para nuestra identidad y base fundamental para cualquier seguidor de Antonio Claret.

1. El pasado

Para poder mirar hacia el futuro tenemos que apreciar el pasado. Si tenemos algo de visión es porque nos ponemos en los hombros de gigantes. ¿Como es que la congregación fue establecida en las Américas? Comenzando con nuestro fundador, hubo hombres dispuestos de dejar su país, su cultura, todo lo conocido y trasladarse a lo que todavía llamaba el nuevo mundo, o “la viña joven”. Dejar su país sin pensar en cuando regresaran. Su visión fue una de evangelización y de poder plantar a la congregación en tierra nueva. Esta acción misionera inspiró a muchos otros entrar a la congregación para hacer lo mismo: dedicarse completamente al trabajo misionero. ¿Y qué pasó al llegar aquí en este continente?

Claret comenzó a predicar misiones, pero más importante comenzó a visitar los pueblos y conocer directamente cuales eran sus necesidades reales. Claret respondió con la formación catequética como base fundamental y después con varias obras sociales.

Así pasó también con los primeros misioneros en todos nuestros países. Hubo grandes predicadores proclamando la palabra de Dios y la doctrina de la iglesia por medio de misiones y retiros; pero también hubo grandes pastores respondiendo a las necesidades prácticas de su rebaño.

La formación que habían recibido les dio la confianza de poder responder a ambos elementos importantes de la pastoral de la iglesia.

Y después de poco tiempo en un país vieron la oportunidad de mandar misioneros a otros países hasta plantar la semilla de la congregación en casi todos los países del Sur y del norte de América. Usaron todos los medios de transporte de su tiempo para llegar a las nuevas fronteras y también usaron todos los medios de comunicación para llegar a los pueblos; lenguajes que no sabían aprendieron; costumbres y comidas raras que encontraron, se adaptaron. Y al encontrar injusticias levantaron su voz profética proclamando el amor y la justicia de Dios. Sabían como vivir y adaptarse a las diferentes culturas siempre buscando nuevos ambientes apostólicos de evangelización. Se adaptaron al ambiente de la parroquia, del colegio, del campo rural y las fabricas urbanas y compartieron su espíritu misionero con sus feligreses, alumnos y profesores, pobres y ricos y comenzaron a surgir vocaciones para el seminario y también de laicos claretianos, colaboradores nuestros, cada uno con su propio espíritu claretiano.

Cada país tiene su historia propia y cada historia tiene su marco claretiano que sigue hoy en día en los países de África y Asia.

Puedo decirles, porque lo he visto, que ese espíritu aventurero misionero sigue vivo en los corazones de mucho jóvenes de estos países. Nuestro pasado está basado en el espíritu de Claret que se va pasando de una generación a otra. Será interesante compartir sobre ¿cuando y como llegaron los Claretianos a nuestro país?; sobre ¿como ves a la historia de tu organismo? Y ¿cuáles han sido los momentos importantes en el desarrollo de la congregación en tu país o región?

En mi país fue clave la decisión de salir de Méjico y venir a Tejas y después de ir a California y al estado de Illinois. Fue clave reclutar vocaciones nativas y establecer en ese tiempo seminarios menores. También fue tan importante la división de la provincia en 1953 como ha sido la reunificación en el 2010. La riqueza de experiencias pastorales en ambas provincias ha sido una bendición para todos y han abierto nuevas posibilidades de ministerios con una coordinación nacional.

122 2. El presente

La situación actual en América o las Américas es todavía muy nueva para poder captar todas las implicaciones de nuestra nueva conferencia de MICLA, Misioneros Claretianos de América. Hay algunos que no están de acuerdo y otros que ni se han dado cuenta de su formación. En estos primeros años tenemos que ir conociéndonos y dialogando acerca de como vivimos el espíritu claretiano en nuestro contexto.

Somos diez organismos mayores con más de 850 misioneros con un buen número de más de 70 años. Tenemos una presencia Claretiana en veinticuatro (24) países de las Américas y las islas del Caribe. Comunidades hay muchas, mas 150. Ministerios hay de todo. Tenemos una variedad de ministerios, parroquias, colegios y universidades bajo nuestra dirección. Hay muchos lugares de misión con enormes distancias físicas y otros lugares donde la gente vive cerca pero con grandes distancias culturales, económicas e ideológicas. Hay muchos pueblos bien pobres y otros que viven en abundancia. Tenemos una gran tradición de mandar a misioneros a los lugares más necesitados y también de estar abiertos a la misión en todas partes del mundo.

No faltan desafíos de todo tipo: necesitamos más vocaciones nativas, atender a nuestros ancianos, responder a las necesidades actuales de nuestros compromisos, continuar la revisión de posiciones para poder responder a lo más urgente, lo más oportuno. Para responder a estos desafíos estoy de acuerdo con mucho de lo que nos dijo el P. General en la última reunión de MICLA:

Antes de todo hay que cuidar nuestra propia vocación como religiosos y como misioneros. El P. Abella nos dijo que

“Vivir a fondo la consagración religiosa es el único modo de crear en la persona, en la comunidad y en la misma Congregación aquellos espacios de libertad que permiten responder con audacia y creatividad a los enormes desafíos de la misión. Sin una profunda renovación espiritual no habran proyectos consistentes de evangelización, simplemente porque nuestras vidas y nuestras actividades no serán capaces de transmitir el Evangelio ni de acompañar a las personas a un encuentro con Jesucristo.”

3. El futuro

En el futuro necesitamos poner más énfasis en profundizar nuestra propia identidad como misioneros y como religiosos. En dos o tres años se pueden preparar unos buenos colaboradores laicos claretianos que poco a poca van captando el espíritu de Claret, especialmente de ir más allá que las fronteras de parroquia o aun de la iglesia institucional. Pero para ser un misionero de tiempo completo se necesita aún más tiempo- porque lo que buscamos es una entrega total con votos y disponibilidad misionera completa. Estamos hablando de seis a ocho años de formación como mínimo.

Hacia una mirada de quince a veinte años necesitamos un buen número de ambos tipos. Pero hay que escoger bien entre los que se presenten y crear una cultura vocacional. Además, hay que escoger bien no solo entre los candidatos pero también tener cuidado en quien va a trabajar en el ministerio de la pastoral 123 vocacional y de la formación. La historia ya nos ha enseñado que no tomar en serio estos ministerios tiene consecuencias negativas muy serias.

Todo el mundo confirme que los Claretianos que dan buen ejemplo de su vida espiritual y en su espíritu misionero inspiran vocaciones a la congregación. Así es que la dimensión teológica como personas y como comunidad está ligada a la pastoral vocacional y a la formación inicial y permanente. Además la etapa inicial debe ser una formación bastante seria académicamente sea en los estudios eclesiásticos como en los estudios sociales y científicos. Si vamos a hablar para y con los que no tienen voz nos urge tener estudios y experiencias que otros van a tomar en serio. A la vez, como dice el P. Josep “necesitamos una formación que privilegie la interiorización de los valores de la vida religiosa y de nuestro propio carisma.”

Creo que en estos años que vienen tenemos que continuar el trabajo que CICLA y NACLA hicieron en la consolidación de casas de formación especialmente el noviciado y centros teológicos. Si llegamos a que todos los estudiantes sepan bien por lo menos dos lenguas (español e inglés) sin apreciar menos la importancia del portugués y francés, podremos tomar ventaja de los mejores centros de estudió en este continente. Otro proyecto que es bastante importante es el programa del quinquenio (o en mi país es el decenio). En estos años próximos no debe ser tan difícil organizar estos encuentros a nivel de zonas.

Ya que estamos hablando de la formación debo mencionar algo de los estudios de especialización. Se requiere un cierta visión amplia considerar la necesidades de este tipo de permiso. Dejar que alguien vaya a prepararse pare una especialización significa que uno con cierto talento no va estar para otras posiciones importantes en la provincia. Pero tenemos que hacerlo si vamos a mantener nuestros centros de estudios superiores sea de teología, de materias universitarias o nuestros propios institutos de vida religiosa. Sé que es un sacrificio pero vale la pena si a largo plaza podemos mantener no solo a estos centros sino también para, como dice el P. General poder “mantener la calidad intelectual en nuestras Provincias y Delegaciones. Preparar profesores debería ser una preocupación para todos los gobiernos provinciales o de las Delegaciones.”

Una visión hacia el futuro debe incluir “coordinar los planes de estudios especializados dentro de la Conferencia de modo que se pudiera articular mejor la colaboración, tanto en beneficio de los Centros Superiores como de los distintos apostolados que tenemos en esa zona congregacional.”

Otro aspecto de nuestra vida es el compromiso misionero. Este quizás es el espacio donde más expresamos nuestro deseo de seguir a Claret en el apostolado. La historia de nuestro trabajo pastoral misionero es ejemplar en muchos aspectos. El General nos dijo que “la mayoría de los Organismos de América cuenta con una buena planificación pastoral que permite dar continuidad a los proyectos y cohesionar a las comunidades y Organismos en torno a lo que constituye la razón fundamental de nuestro ser: la misión.”

Nos toca en los años que vienen ir más allá de las fronteras de nuestros ministerios. En cierto sentido es regresar a un tiempo en el pasado cuando los misioneros estaban siempre buscando nuevos lugares para su proyecto misionero. 124 Ojala que en menos de veinte años podremos decir que los Claretianos estamos presentes en persona, por medio de laicos colaboradores en misión compartida, o por nuestras obras en la red y los medios sociales en cada país, en cada isla de este gran continente de América, norte, sur, centro y Caribe.

Y el contenido de este ministerio debe siempre incluir lo básico de quienes somos: el ministerio de la palabra, el trabajo de justicia y paz, una presencia profética, una voz profética, trabajando con todo tipo de persona en un dialogo profético. No importa si es escuela, parroquia, misión, universidad, radio, televisión o un espacio virtual. La persona de Jesús y la caridad radical de su mensaje sigue urgiéndonos de usar todos los medios posibles en la catequesis, la evangelización, y la proclamación del reino. Para poder realizar esta visión hay que enfocar bastante en la formación de líderes dentro de nuestras casas de formación y en todos nuestros centros educativos y pastorales.

Así en un futuro cercano cuando nos presentamos a la ONU, nuestra voz realmente va a representar la voz de los pueblos que gritan a Dios como hicieron los hebreos de Egipto. En cuestiones de derechos humanos nuestra voz no se va a limitar solo a la situación en América sino en cualquier lugar donde hay opresión. Vamos a colaborar con nuestros hermanos en las otras zonas de la congregación hasta que nuestro alcance se extienda a todo el mundo- así como dijo el fundador que su corazón era para todo el mundo. Con razón el P. General nos invita a continuar de preparar personas a nivel profesional. Nos dice que la congregación “necesita personas preparadas… académicamente que ayuden a reflexionar sobre la realidad que vivimos y a orientar el camino a seguir. Tiene una resonancia apostólica grande. Es necesario seguir preparando claretianos en los distintos campos de la teología y de la pastoral, sin olvidar otros campos que son también imprescindibles para articular una acción misionera significativa: filosofía, psicología, sociología, nuevas tecnologías de la comunicación, etc. Se trata, obviamente, de una formación intelectual que debe estar siempre conectada con la realidad concreta de la misión y con la vida de los pueblos a los que servimos, sobre todo con la realidad de los pobres y excluidos.”

Este tipo de preparación no es algo que se hace en un par de años. Hay que tener un plan a largo plazo y personas capaces y disponibles a estos estudios. Quizás hay algunos ministerios, por el momento, que no vamos a poder hacer para dar el espacio y lugar a estas prioridades.

Dentro de un espíritu de misión compartida sabemos que no podemos ni debemos tratar de hacer todo solo nosotros. Ya tenemos muchos ejemplos dentro de la congregación de buena colaboración con laicos en una misión compartida. Hay que ser más activos en la formación de nuevos evangelizadores laicos cuidando especialmente su formación carismática Claretiana. Ya se ha hecho en parte en varias misiones, parroquias y colegios. Esta experiencia, junto con la de los grupos de voluntarios Claretianos será una buena fuente para una reflexión y evaluación con el fin de unos proyectos a nivel de las varias regiones de MICLA.

Otro aspecto importante, que el P. General nos anima a seguir es el mundo de los medios de comunicación social y de las nuevas tecnologías de la comunicación. Ya hay una rica contribución y tradición, tanto en el norte como en el sur del continente en esta área de las publicaciones, que incluyen las revistas, editoriales, radios, 125 televisiones, etc., Hay que buscar foros de comunicación y dialogo entre nosotros para compartir como vamos asumiendo las opciones misioneras de la Congregación y respondiendo a las necesidades de nuestro pueblo y a las situaciones sociales y eclesiales que se viven en los diversos lugares donde trabajamos. Estas nuevas tecnologías de la comunicación no solo son instrumentos útiles para la evangelización, sino presenten un verdadero espacio cultural nuevo de encuentro y comunicación con otras personas. El P. General nos anima a no dejar de “trabajar en este campo y de coordinar al máximo este trabajo con el de otras Provincias y Delegaciones de la Congregación.”

Con todo esto no hay que olvidar que tenemos una opción fundamental para los pobres. No debemos dejar a nuestros jóvenes Claretianos ser seducidos tanto por las nuevas tecnologías que se olviden involucrase directamente con el pueblo de Dios. Hay que pasar tiempo en las misiones y en la periferia de los grandes centros urbanos. Sin contacto humano, nuestro mensaje va a faltar credibilidad y el mensaje va a faltar contenido. El P. General nos dice: “Estoy convencido de que los claretianos jóvenes deberían tener una experiencia pastoral significativa en esas zonas de misión una vez concluida la etapa de formación inicial. Les ayudaría a integrar las opciones de misión claretianas en los futuros ministerios o en los estudios de especialización.” Mirando hacia el futuro de nuestra congregación en América tengo cierto optimismo porque sé que todo el trabajo de nuestros antepasados ha producido fruto en nosotros y en la iglesia. Creo que nuestro trabajo hoy día también va producir mucho fruto y sabemos cómo ser fiel a nuestra vocación y al espíritu de San Antonio María Claret.

Misioneros de América (MICLA) Organismo Casas Obis Sac DP Herm Estu Nov Total Cand Pais Antillas 14 1 33 2 13 5 54 15 4 Brasil 25 102 1 7 12 2 124 27 1 Canadá 4 16 2 1 19 1 Centroamérica 14 4 86 2 14 3 109 6 Colombia Or. Ecuador 14 41 9 9 4 63 2 Colombia - Venezuela 18 2 92 12 15 3 124 28 2 México 12 53 1 3 7 64 1 Perú - Bolivia 14 2 54 3 6 3 68 2 San José del Sur 23 1 92 8 14 5 129* 4 USA 15 1 89 12 5 4 111 3 1 Norte de Potosí, Bolivia 2 8 1 9 Totales 155 11 666 2 61 96 29 874 73 24 Estas estadísticas vienen del Catalogus CMF de 2011 modificadas por los informes de las presentaciones de la última reunión de MICLA en noviembre de 2012. Algunos números necesitan ser actualizados. *Este numero viene de la presentación no del catalogo.

126 3

LA MISIÓN CLARETIANA PARA AMÉRICA (Revisado en Lisboa 2014) There is no version in English

La experiencia misionera en América nos permite identificar nuestro estilo de vida y misión en cuatro rasgos:

1. Sólida espiritualidad fundamentada en la Palabra de Dios. 2. Misión solidaria y en diálogo con los empobrecidos, la Creación. 3. Misión compartida. 4. Misión itinerante y en permanente revisión de posiciones. 1. Sólida espiritualidad fundamentada en la Palabra de Dios: - nos hace oyentes y servidores de la Palabra en la Creación, en la vida y en la historia de los seres humanos, con talante profético. - nos lleva a configurarnos con Jesucristo a través de la Sagrada Escritura y la Eucaristía, y a su seguimiento integral “en el orar, trabajar y sufrir”, - nos hace vivir la cordialidad en función de la misión, a partir de la dimensión cordimariana de nuestro carisma, - nos lleva a invitar a otros a abrazar la vocación misionera.

2. Misión solidaria con los empobrecidos y la Creación: - nos exige un estilo de vida coherente y cercano a los empobrecidos y un conocimiento e identificación vital con el pueblo. - nos lleva a caminar con ellos como artífices de su propia historia. - nos compromete en la defensa de la vida y la promoción de la paz y la justicia en todas sus expresiones. - conlleva una “conversión ecológica” que nos compromete en el cuidado y defensa de la creación.

3. Misión en comunión y diálogo: - nos lleva a reconocer que nuestra misión se lleva a cabo en comunión profética con la Iglesia y con todos los hombres y mujeres de buena voluntad, en clave de misión compartida. - nos impulsa a trabajar por una Iglesia en comunión de comunidades, carismas y ministerios. - conlleva un estilo de misión en diálogo de vida y discernimiento permanente. - nos compromete a vivir en diálogo intercultural e interreligioso - implica el reconocimiento, el respeto y búsqueda en común de lo auténtico en la evolución de la religiosidad popular.

4. Misión itinerante y en permanente revisión de posiciones: - requiere una profunda reflexión y discernimiento y exige una actitud de total creatividad, audacia y disponibilidad. - conlleva el ejercicio permanente de la conversión personal y pastoral, respondiendo a lo más urgente, oportuno y eficaz. - ha de ser ejercida sin fronteras, en misión universal. - Superando toda actitud de autoreferencialidad.

Líneas de acción prioritaria

Los rasgos de nuestra espiritualidad a partir de la Missio Dei nos invitan a priorizar las siguientes cinco líneas de acción en América, teniendo en cuenta que, en la medida que se siguen y se entrelazan, estas líneas de acción nos llevan a una verdadera y necesaria revisión de posiciones. 1. Impulsar la animación bíblica de toda la pastoral. 2. Promover la justicia, paz e integridad de la Creación. 3. Intensificar la evangelización de las nuevas generaciones. 4. Animar la formación de Claretianos y laicos/as a partir de la misión. 5. Apropiarnos de las nuevas tecnologías de la información y de la comunicación para la evangelización y potenciarlas en el trabajo pastoral.

Posiciones estratégicas

Comunidades, proyectos o equipos que en todos los ámbitos del continente se dedican a:

1. Con respecto a la animación bíblica:

- creación e impulso de centros y escuelas bíblicas en todos los Organismos de América. - Promover la lectura popular y comunitaria de la Biblia. - Trabajar las hermenéuticas específicas. - Mantener la calidad del Diario Bíblico, como proyecto estratégico de MICLA, articulado con toda la dinámica del movimiento bíblico en el continente. - Lograr la articulación del equipo REBICLAR en el contexto de animación de las Prefecturas de Apostolado.

2. En relación con la justicia, la paz y la salvaguardia de la creación:

- Configurar el área de Solidaridad y Misión en MICLA - Concretar las iniciativas de formación, reflexión y acción profética que lleven a la elaboración y ejecución de programas de opción por los pobres y sus luchas, y a la salvaguarda de la creación, - Reforzar nuestra presencia en la ONU, como asistentes y consultores del Consejo Económico y Social (ECOSOC) y otras entidades relacionadas con nuestra acción misionera. - Mantener relaciones por parte del equipo JPIC de MICLA con el equipo ONU- CMF. 3. En cuanto a nuevas generaciones y educación:

- la coordinación de proyectos de pastoral juvenil y vocacional, educación básica formal e informal, en clave profética y liberadora. - los centros de educación superior de la Congregación, integrados en red de servicios e intercambio.

128 4. Los itinerarios y programas de formación vivencial en orden a formar discípulos/ as misioneros/as.

5. En cuanto a la comunicación social y las TICs:

- los espacios ya existentes y las nuevas iniciativas en el campo de las TIC’s y otro medios de comunicación social, - un equipo que en los Organismos y la Conferencia lidere y acompañe dichas iniciativas.

6. La asesoría en clave profética y el acompañamiento a nuestra obras misioneras de acuerdo con su realidad. 7. En cuanto a la dinámica de encuentros de MICLA:

- En cuanto a reuniones, establecer periódicamente encuentros de Prefectos de Apostolado y sus equipos. - Recuperar los Encuentros de misiones. - En los Organismos, ir integrando algunos formandos con alguna trayectoria formativa, en los equipos animadores de las diversas dimensiones.

129 130 ASIA 132 1

Asia and The Church: Challenge and Response

+Orlando B. Quevedo, O.M.I.

Part I Asian Megatrends: Pastoral Challenges to the Church in Asia

0. Introduction

This paper presents the fundamental thought of the Asian Bishops as found in the second part of the Final Document of the X Plenary Assembly of the Federation of Asian Bishops’ Conferences held in Xuan Loc, Vietnam from December 10-16, 2012. All quotes are from the Final Document. The Assembly discussed the theme: FABC after Forty Years – Responding to the Challenges of Asia: a New Evangelization.” It celebrated the 40th year of the approval of the FABC Statutes by Rome.

Asian Pastoral Challenges: Pastoral Mega-Trends

The Asia of this presentation is the territory covered by the FABC. It consists of that large swath of Asia that extends from Central Asia (Kazakhstan, Turkmenistan, Kyrgyzstan, Uzbekistan, Tajikistan, Siberia, Mongolia), through South Asia (Pakistan, India, Bangladesh, Sri Lanka, Nepal), to East Asia (South Korea, Hong Kong, Macau, Taiwan, Japan) and finally down to Southeast Asia (Philippines, Thailand, Malaysia, Singapore-Brunei, Vietnam, Laos-Cambodia, Myanmar, Indonesia, and Timor Leste).

Throughout the large Asian region, we discern “positive and negative mega-tends that will shape the evangelizing mission of the Church in Asia. They are pastoral challenges with new faces” and new dimensions. Some are ecclesial realities or situations within the Church.

1. Globalization

The phenomenon of economic globalization is a most pervasive mega-trend. It impacts all dimensions of Asian human life, including religion, culture, and values. Economic globalization is complex, irresistible and ambivalent. Neo-liberal capitalism that emphasizes free-markets and free trade drives the economic process. It has led to “free competition.” Pope John Paul II has critiqued it as detrimental to poor countries. Other critics say that poor countries cannot compete in a Darwinian survival of the fittest and claim that economic globalization widens the gap between rich and poor.

133 2. Culture

In its wake economic globalization brings significant cultural changes. Ancient Asian cultures are facing a rapidly spreading culture that is “secularist, materialist, hedonist, consumerist and relativist.” This is the dominant culture of the developed West. Its spirit is post-modernist.

Admittedly the post-modern spirit has many positive contributions to the world with regard to freedom, equality, and democratic ideals, new technological advances. It offers a new hope for global interdependence and interconnectedness.

Nevertheless, the post-modern spirit contravenes basic religious tenets. It asserts that neither science nor religion can establish universal truths. All truth is relative. Truth depends on persons, cultures, circumstances, and times. The post-modern spirit ignores religious and ethical norms and asserts that the universe can be explained without any reference to a Divine Creator.

This emerging global culture of post-modernist secularism clashes with the pervasive Asian sense of the sacred and transcendent. It is displacing treasured Asian traditional human values and attempting to create new human rights that dismiss the sacredness and dignity of human life from the moment of conception, marriage of man and woman, marriage as a sacrament, and the biblical form of the family.

3. Poverty

A further mega-trend is Asian poverty. Asia is the continent of the poor. 20% of the Asian population is below the poverty line (usually calculated in terms of U.S. $1.25 a day). 70% of the world’s malnourished children live in Asia.

It is true that the Asian economic landscape is marked by economic disparities such as high development levels in South Korea, Japan, Taiwan, Hong Kong, Macau and Singapore as well as rising development in Thailand and Malaysia and the countries of Central Asia. Such country disparities reflect likewise the glaring disparities between the few elite and the many poor in individual countries.

A new form of poverty has emerged – the poverty of those who do not know, in the face of swift technological and scientific advances. Underdevelopment of agriculture, political and economic imbalances, social injustice, and corruption aggravate Asian poverty.

Yet positive developments in the area of poverty can be discerned. The poor are becoming more aware of their power to transform themselves. They are more actively participating in the mission of the whole Church, especially in Asia’s “Small Christian Communities” or Basic Ecclesial Communities. Many among the elite are in solidarity with the poor for integral liberation. And the Church in Asia has envisioned itself as a Church of the Poor, an aspiration that many Asian dioceses are mightily struggling to be in their thrust to build small Christian communities of believer- disciples of the Lord.

134 4. Migrants and Refugees

Today the phenomenon of migrant workers and refugees from the underdeveloped countries of Asia has become a global issue. Concerned about internal security as well as demographic changes, western countries have established restrictive measures of migration.

The plight of Asian migrant workers in the Middle East is particularly serious. They often work under inhumane and restrictive conditions with no freedom of religion. They are exploited and sometimes sexually abused. They receive much less compensation than what was promised them when they were recruited. It is no wonder that their plight has been called the “new slavery.”

On the other hand, migrant workers from Asia demonstrate the “Asian sense of close family relationships” and a “deep spiritual sense.” Catholic migrant workers in the developed world “witness to their faith in Christ.” By their example “they lead others not only to question the secular spirit” but also “to return to Christian prayer and devotion.”

5. Indigenous Peoples

300 million indigenous peoples in the world “make up only 4.4% of the global population, but they account for about 10% of the poor.” Nearly “80% of indigenous peoples live in Asia. China and India account for 2/3 of the indigenous peoples of the world.”

They are among the poorest of the poor in the world. They “face a triple challenge: economic survival, cultural survival, and threats to their land and environment.”

Yet they are gifted “with distinctively rich cultures,” with their own traditional religious beliefs, and demonstrate a close kinship with nature and the environment.

Their impoverishment and marginalization make them a natural pastoral priority for the Church in Asia as it aspires to be Church of the Poor. They have been a major pastoral priority for the FABC for the past 15 years.

6. Population

Of the world’s 7 billion people over 60% live in Asia. Two Asian countries, India and China, account for 37% of the global population. With aggressive policy support and massive financial assistance from the developed world led by agencies of the United Nations, Asian governments are pushed to control population growth as they adhere to the neo-Malthusian theory that “overpopulation” and poverty are directly related. Economists who follow this line claim that population growth is outracing food supply. This is the main reason for controlling population through “reproductive health” concepts and measures.

7. Religious Freedom

In Asia the minority Catholic faith and Catholic identity are already experiencing violent reaction from intolerance and extremism that reject religious freedom. Christian persecution is rising in several Asian countries. Occurring more frequently 135 are “terrorist bombings, abuse and violence against Christians, burning of churches, discrimination against Christians, forced conversion of Christians into the dominant religion, and anti-Christian laws.” Moreover, terrorism perpetrated in some parts of the world tends to reinforce radical tendencies in some Asian countries. In such a situation of intolerance and extremism, the Church’s task of inter-religious dialogue becomes even more imperative.

On the other hand another form of religious intolerance comes from political ideology. Asian Bishops noted that in some Asian countries that officially profess religious unbelief and want to impose political authority on religious groups, religious freedom is seriously violated. Christians suffer excessive constraints and sometimes violent repression. “In some instances there is non-recognition of church leadership. The lack of religious freedom because of political ideology causes untold suffering among millions of believers.”

Nevertheless, the Asian Bishops gathered in Vietnam noted positive developments: an “increasing awareness of the need for inter-religious dialogue to understand and respect one another” and rising collaboration towards common social promotion. “More and more people believe in dialogue as the principled option to resolve disputes, tensions and conflicts and promote peace and harmony.” The FABC experience of inter-religious dialogue for the past 40 years is major contribution of the Church in Asia to the whole Church.

8. Threats to Life

We see various threats to life as another Asian pastoral mega-trend. Ethnic conflicts, violent repression of ethnic rights and the killing of environmentalists who oppose irresponsible mining, logging, and fishing, killings in the name of national security are some examples. The arms build-up in many Asian countries, and even nuclear threat, arms production, territorial disputes and geopolitical tensions are most ominous to human life and world peace.

There are other threats to life in the field of biotechnology. These are “threats to the life of the helpless, the unborn, the hopelessly sick who are considered ‘burdens’ of society. Pre-natal diagnosis is being used to determine gender and possible deformities.” Consequently millions of female fetuses are aborted. The unborn are destroyed simply because they may be deformed or simply unwanted. Reproductive health policies in many Asian countries make contraceptives widely available, many of which are abortifacients. “Genetic engineering threatens the life of human embryos and considers them as simple objects of experimentation rather than as divinely gifted with human life and dignity.” Finally, “the increasing incidence of suicide and euthanasia in some countries points to a perceived emptiness of life, to the loss of meaning and of any motivation for life.”

9. Social Communications

It is increasingly apparent that the means of social communications have become “the primary formator of values” especially among the young. With incalculable power media is imparting to Asians the secular values of post-modernism. Social networking facilitates and crates relationships. The Asian Bishops observed: “The e-generation has emerged with a free spirit, new interests, new attitudes and new values.”

136 Yet it is also the tools of social communication that offer a tremendous opportunity for evangelization. They are a new areopagus of mission, of proclaiming the Good News. How the Church in Asia can harness the power of social communications for a New Evangelization is one of the greatest pastoral challenges of our time.

10. Ecology

The ecological pastoral challenge has been projected to the world stage by natural disasters in various parts of Asia and especially by the monumental disaster in Japan brought about by a destructive earthquake, tsunami, and nuclear power breakdown on March 11, 2011. The old concern of Asian Bishops for the integrity of creation aimed simply at the rapid indiscriminate and irresponsible deforestation leading to floods, droughts, soil erosion, and loss of life-support systems.

Today the ecological question is global warming and climate change. We now realize that the “uncontrolled emission of carbon dioxide into the atmosphere” creates a greenhouse effect. This “raises sea temperatures and water levels, breaks up glaciers and melts polar ice.” Global warming and climate change cause “extraordinary rainfalls, floods, and extreme weather changes and even the loss of species of animals and plants.” Agricultural production and sources of livelihood are destroyed.

Even now hundreds of thousands are ecological refugees searching for safer places away from floods and rising sea levels.

The whole world is facing a technological and moral crossroads. Failing to arrest global warming is death; global collaboration to stop it is life. There is hope in the increasing awareness and concern of Asian peoples regarding the ecological problem and its ethical implication. Civil society and local churches are collaborating to care for the integrity of creation.

Hence, today the ecological concern extends to the macro-issue of global warming and climate change as well as to the need for intergenerational justice. Noteworthy is the fact that concern and action on the ecological challenge are being brought down to the level of the grassroots, especially through “Small Christian Communities” or Basic Ecclesial Communities.

11. Laity

Of great concern to Asian Bishops is “the lack of informed faith among the laity, the passivity and non-participation of many.” This faith inadequacy will require intensive catechesis towards integral faith formation.

But the movement of lay “empowerment” is most encouraging. Empowerment or, more accurately, the activation of charisms that are gifts of the Spirit at Baptism and Confirmation is taking place in local churches all over Asia. It is brought down to the grassroots through Basic Ecclesial Communities or Small Christian Communities, ecclesial movements, and other faith communities.

137 12. Women

For the Church in Asia women are a major pastoral priority. “Of most serious concern are discrimination against women, abuses against women and girl-children as in domestic violence, sex tourism and human trafficking.”

Asian Bishops discern some traditional and cultural practices that abuse or repress women’s rights, sometimes considering women as second class citizens. The abuse of women migrant workers is unabated. Millions of unborn human beings are aborted in some countries simply because they are female or unwanted.

On the other hand, Asian Bishops observe “a rising consciousness regarding the mutuality and equality of dignity and rights of man and woman, of gender awareness and sensitivity and the ‘empowerment’ of women.” In fact, young women are most active in movements of freedom and peace, of the care for the integrity of creation. Women are active Church workers in catechesis, liturgy, family life and youth, health, and social action.

But the Asian Bishops observe that a lot more has to be done. It is imperative for the Church in Asia to have “a deeper discernment, compassion and wisdom towards women.” The urgent need is to “implement relational equality in daily life for a more effective and credible mission of evangelization and integral social transformation. “

13. Youth

More that 40 years ago in Manila with Asian Bishops, Pope Paul VI called the Church in Asia to be a “Church of the Poor” and a “Church of the Young.” In general, Asia is a continent of poor people and of young people.

Asian Bishops discerned that many young Asians are “seemingly restless, without direction, drifting into a sub-culture of the easy life, chemical dependency, rebellion, and despondency over meaninglessness and busy-ness. Deeply influenced by secularism and its loss of a sense of transcendence many young people think of the future as without hope and just want to give up.”

But young people in many Asian countries are likewise “at the forefront of social change.” In the Church “they serve as catechists, lectors, peer counselors, social action workers, promoters of pro-life, and health workers.”

Understandably the Asian Bishops concluded: “In a continent of the young, the challenge of the youth is full of hope for the Church in Asia.”

14. Pentecostalism

Today we experience “a certain decline in Church membership” and observe a significant increase of membership among Pentecostals and Evangelicals, in so called “born-again, bible-believing” Christians.

Asian Bishops are urged to raise questions: Why this phenomenon? How have we evangelized? How do we form the faith of the faithful? What quality of fellowship do our churches have? 138 A practical and hopeful response to the challenge of evangelical religious sects is the rise and spread of Catholic renewal communities. Catholic charismatics, covenant communities, ecclesial movements and especially Basic Ecclesial Communities or Small Christian Communities have increased phenomenally in Asia in the past three decades.

We take pride in the fact that our BECs and SCCs are Asian-born and not just imported into Asia. So, too, are many of the ecclesial movements in Asia. “They witness to the hunger of people for the Word of God and the Eucharist. They provide faith formation, the experience of joyful worship, fellowship and belongingness. They demonstrate the zeal and dedication of lay people to celebrate and witness to their faith in the Lord.”

15. Vocations and Mission

As in Africa, vocations to the priestly and religious life are increasing. So many women and men religious congregations that are dying in other continents because of aging membership have found new vigor when established in Asia.

Despite its minority status the Church in Asia has become a “sending Church.” We are sending lay people, religious, and priests as missionaries to all the continents of the world.

Asian Bishops believe that “the depth and richness of the Asian spiritual sense is a firm basis for a culture of vocation.”

Sub-Conclusion

From a faith-view, Asian mega-trends are “the lights and shadows of an Asian world stirred to profound renewal by the Spirit of God.” “The positive mega-trends are moments of grace while the negatives are opportunities of grace.” The Asian world is one of broken relationships. There is “lack of harmony and peace between men and women, between ethnic, cultural and religious groups, between Asian humanity, creation and God.”

The call of the Spirit of God to the Church in Asia is for New Evangelization – to tell the story of Jesus and of the Reign of God and thus to help renew “our Asian world towards justice, integrity, unity, reconciliation, peace and harmony – love.”

139 140 2

The Congregation in Asia- Toward the future S.Vincent Anesthasiar,Cmf. Chennai Province. India

Introduction:

The spirit of God that hovered over the waters in the beginning of the creation continues to recreate the world today. The signs that are seen in the socio- economic and political megatrends of Asian society and church have to be perceived with eye of faith. The spirit of God invites us to read these signs and to give adequate response. The Asian Missionary Encounter is one among the searches by the church to make herself relevant. During the papacy of Blessed John Paul II there had been continental level reflections one among them was Bishops’ synod on Asia held in 1998 which was followed by the Apostolic exhortation Ecclesia in Asia in 1999. Synod of Bishops on New Evangelisation( October 07-28, 2012) was to rejuvenate the church to sojourn with the rapid transformation that the world undergoes. The year faith Year of faith (October 11, 2012- November 24, 2013) is to give new lease of faith to the church by experiencing the person of Jesus who is present with us. 10th Plenary Assembly of FABC, held in Xuan Loc and Ho Chi Minh City, Vietnam, December 10 to 16 2012 was another attempt of the church to become contemporary.

Our Congregation has also undertaken a process of introspection and socio-ecclesial analysis in order to redefine its Perception and reform the life. This encounter is one among the continental level initiative to respond to the call of the church,“we must therefore recognize and understand the world in which we live, its explanations, its longings, and its often dramatic characteristics " (GS 4).This paper is aimed to answer the question how how are to be Claretians in Asia in future?. It consists of three parts.1. Asian context, 2.Claretian presence in Asia, 3. Our charism facing the Asian challenges and 4. The future of the congregation in Asia.

1. Asian Context:

1.1. Culture:

Asia is the earth's largest continent and 60% of the seven billion people of the world live here, with China and India accounting for almost half the total population of the globe. 80% of the indigenous people live in Asia Asia is also the cradle of the world's major religions—Judaism, Christianity, Islam and Hinduism. It is the birthplace of many other spiritual traditions such as Buddhism, Taoism, Confucianism, Zoroastrianism, Jainism, Sikhism and Shintoism. Millions also espouse traditional or tribal religions, with varying degrees of structured ritual and formal religious teaching. The people of Asia take pride in their religious and cultural values, such as love of silence and contemplation, simplicity, harmony, detachment, non-violence, the spirit of hard work, discipline, frugal living, the thirst for learning and philosophical enquiry. “All of this indicates an innate spiritual insight and moral wisdom in the Asian soul, and it is the core around which a growing sense of "being Asian" is built.”( Ecclesia in Asia 6).

Asia is too under the sway of Post modernism that sweeps the globe. Post modern culture sees doubts everything and does believe that truth is relative. It rejects traditional wisdom as outdated. The Asian families suffer more divorce due to the influence of post modernism.

1.2. Economy

The economic scenario of Asia is not uniform. There are economically sound countries like Singapore, Taiwan, Japan, South Korea and Malaysia. India and China are counted among BRICS nations ( Brazil, Russsia, India, China and South Africa) which are considered as fast growing economies of the world. Among the countries of Asia and within each country the economic development is not equal. The development is like Oasis of richness in the ocean of poverty. Because of globalisation the production, markets, finance and labour are trance crossing the national borders. This globalisation has created marginalisation. The global economic trends have created migration of labour from rural to urban and from one Asian country to another. The immigrants lose their roots and become alien in the urban. Urbanisation is taking places at a great speed along with the alarming problems of Aids/HIV, prostitution (also children), teenage pregnancy, gangsterism, drug trade and abuse and child abuse. The Church which is consolidated in the villages is not fully prepared to address the challenges coming from migration and urbanisaiton. Relaxation industries like tourism and service sector are by product of global economic trends which serve the elite. All these have the negative impact on the indigenous people, forest, water body and land.

1.3. Political context

In general Asia enjoys democracy and peace with the exemption of ccommunist ideology in China, North Korea, and North Vietnam and military rule has control of Myanmar and Pakistan. There had been religious fundamentalism but in the recent times militancy is added to this. One is able to see hard core Islamic militia in countries like India, Pakistan, Malaysia and the rest. Political and ethnic conflicts in Sri Lanka, Pakistan, Laos, Cambodia, Vietnam, Myanmar have caused economic instability and leave deep wounds which are hard to heal.

1.4. Christian Context

Church is negligible Minority except the Philippines(93%), South Korea(R.C 10.3%, other Christians 34%) and East Timor(99%). The Christian population in other countries runs as follows: India 2.5%, Japan 1%, Taiwan 4.5%, Indonesia 10%, Sri Lanka 6.2%. Majority of Catholics do not belong to the indigenous population in Thailand, Malaysia, Cambodia and in Japan. The Asian church is identified mainly with institution carrying out social development with near perfection. So the non Christians perceive the church as Social work net working agency than communicator of faith. The discriminatory division based on rites and denomination tarnish the image of the church. In Asia Father John Mansford Prior, a missionary to Indonesia since 1973 with the Society of the Divine Word, discussed the growth of Pentecostalism in Asia during a conference on April 11,2013 on “new religious movements” organized by the 142 German bishops' conference. He says, “According to surveys a lot of Catholics end up by joining Pentecostal churches because they have a personal relationship with Christ, they are not meeting that in our urban, large parishes with ritual. That's tragic.” Though Christ is an Asian the church is considered as ‘foreign imported’ ‘Bonsei church’.

Church in certain countries:

India: Gandhi the Father of the Nation appreciated the teachings of Christ particularly on the Sermon on the Mount. But he did not like the church as the soul of Christ could not found in it. So wherever was a missionary school he encouraged his followers to start a Hindu school to promote Indian nationhood and culture. Ambedkar the champion of the dowdtrodden untouchable Dalits declared, “ I was born a Hindu but would not die a Hindu”. He at last became a Budhist saying that the equality preached by Bible that there was neither Jew nor a Greek (cf 3:28) was not found. The church too was caste ridden. The Catholic church in India was not against caste practices and has accepted the discrimination in the church. The people at large are appreciative of educational and social development service of the church.

Sri Lanka: The country had faced a prolonged ethnic conflict between Singala majority and Tamil minority. Church having present among the both nationalities was believed to be promoter of peace and reconciliation. But it could not satisfy the expectation of public and stands having lost the credibility. The efforts of theologians like Aloysius Pieris, Tissa Balasuriya have been making efforts to make the church more local and relevant. But their efforts could not be continued to build an indigenous church.

Philippines: In this country the church has the power to dictate the forming of the government because of its numerical strength. Despite a Christian nation the rulers are totally corrupted and the values of the church are scarcely seen. So there is a great struggle for the church to impress upon the govt to promote life, corruption free, transparent governance, social justice etc. ( cf. A Pastoral Statement of the CBCP on Certain Social Issues of Today, January 28,2013). In the southern Philippines the Islamic militancy create misery for the people and missionaries. Japan: The Christians are negligible minority. For the first time they have touched one million among whom 56% are foreign migrant labourers, mostly from Brazil. Here the natives feel insecure in the society to identify themselves as Catholics. Taro Aso who was Prime minister since 2008 was a catholic. Neither he revealed his catholic identity nor the church was proud of him as he did not have semblance of a catholic. Native Catholics become a minority among the migrant majority. The beatification of the "Petro Kibe and the 187 Martyrs"(24 November 2008) was expected to give a shot in the ar. The church could collect for the celebration 30 thousand people but after wards sufficient renewal was not seen.

2. Mission Challenges from Asia today:

1. Asia had never been so rich as well as so poor. Oasis of richness in the ocean of poverty. There is deficit of ethic and governance. What contributions can the Catholic Church make to alleviate these harsh contradictions? Which alternatives can the Catholic Church present to its members and to the societies in Asia, confronted with widespread materialism, consumerism, and the idolatry of Mammon? 143 2. How do we respond to the revolution in the communication media which brings about far-reaching changes in socio political, ideological, cultural religious and family life and how to make use of the opportunities of media for evangelization? 3. How to respond to the growing challenge of communalist and fundamentalist violence on the minorities and indigenous people?. 4. In the name of inculturation cosmetic cultural face lift had been given in the liturgy by adopting from the dominant cultures. How to promote the marginalised culture and people, through subaltern theology and apostolate? 5. How to shed the image of being "foreign implants"? 6. How to promote dialogue while holding on the position that salvation is only in and through Jesus? Nostra Aetate observes , “ Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience - those too may achieve eternal salvation”. According this catholic position Gandhi who knew the Christ and church but did not become a Christian, Budha who did not know Christ but refused to believe in cannot gain salvation. It poses the question if they not who else can go to heaven? From this stand point can there be any dialogue at all? 7. As per the study cited above by Fr. John Mansford Prior the pastors being numerous in pentecostal churches they are able to provide personal care and that is one of the factors for their growth. How can the hierarchical male dominated Catholic church increase the number of its pastors and h ow to keep the flock from being stolen by the neo pentecostal evangelical churches? 8. How to create space for laity and women in the Church? 9. Rite difference in the Catholic church causes division and scandal. How to promote unity in plurality of rites?

3. Claretian Presence in Asia:

The Claretian mission in Asia with the invitation of the Holy to take care of the Kaifeng Central Seminary in china in 1929. In 1947 Claretians from USA started the mission in Santa Barbara, Pangsinan in the Philippines. The Claretian missionaries established themselves for the first time in Imaichi Parish, Osaka, Japan in 1951. From 1961 onwards students from India were recruited and trained in Germany and the first house was founded in 1970 in Kuravilangad India. After India, new and important foundations followed across the Asian continent: South Korea in 1983, Indonesia in 1989 and Sri Lanka in 1991, in 1994 in Taiwan and foundation in other Asian countries followed.

144 Number of houses among the organisms of Asia

29 25

17

13 13 11

7

3 3

The Asian organisms have initiated mission in other continents too. In Tanzania (Chennai province) has five communities, InUganda Bangalore province has 4 communities, in Australia Philippines has 3 communities and in Mozambique St. Thomas has 3 communities.

Apostolates: The congregation in these countries are involved in the apostolates of education, parishes, publication, formation, JPIC, Ecclesiastic Institutes for formation of consecrated people. Social development, Bible/Faith formation and theological/ intellectual service. The following gives the apostolates and number claretians involved in this in some of the major organisms. An apostolate will bear the stamp of Claretian if they have the flavour of WORD OF GOD, PROPHETIC EVANGELISATION, SHARED MISSION, DIALOGUE, VOCATIONAL THRUST, MULTIPLICAITON OF EVANGELISERS?. These apostolates need to serve those who seek faith, poor, indigenous people, families, children and youth. We shall look at them with the questions in our mind: Do these reflect our missionary style and do they serve our preferred people?:

145 35 35 30 Province of Bangalore

25 22 20 20 16 15 11 12 10 10 No of centres 5 4 3 No of persons 3 3 1 2 2 2 0 1

Parishes, Education, formation and social apostolate has gained the attention. The publication in Bangalore is becoming popular.

57 60 Pro v in c e o f C h e n n a i 50

40

30 25 22 19 20 18 12 No of centres 10 8 7 5 5 No of persons 3 3 0 1 1 2 1 1 1

Parishes, Education, formation and social apostolate has gained the attention. The publication in Chennai is limited to publication of diaries in various languages and limited number of books and having distribution centres.

146 16 15 14 Pro v in c e o f Ph ilip p in e s 12 10 10 9 8 8 8 8 6 4 4 3 4 No of centres 3 3 3 2 No of persons 1 1 0

30 Pro v in c e o f St .Th o26 m a s 25

20 16 15 12 12 11 10 10 7 No of centres 5 5 No of persons 2 3 2 0 1 1 1 1

Interpretation of apostolate:

• Parish apostolate has received importance • India and Philippines alone caters to circa 80,000 students in education • Publications by Philippines, Bangalore do well and others dorment • Our missionary presence is among rural and urban poor, physically, mentally, socially challenged people • JPIC initiatives of Philippines and Chennai are impressive • Formation of Religious by (ICLA in Philippines and Sanyasa which is an interprovincial initiative in Bangalore are doing good service and they emanate our charism 147 • Though the claretians are small in number the presence very significant. • The institutions and apostolic positions are more in comparison with the number. There it likely that institutionalization affecting missionary commitment for the poor tight creep in; can cause activism, superficiality as religious men, more administrators than men of God. • Our contribution to the theological thinking of the church is rather poor. • Our presence in the youth apostolate is very minimal.

Number of Members:

Prie sts(542) and brothers(10)

1401 120 100 80 4 1 60 Brothers 40 2 1 Priest s 20 24 50 43 50 31 102 1070 131 14

There are 542 priests and 10 brothers in Asia. This includes all those who have incardination though they might be assigned to serve elsewhere. Also it refers to members of all ages. Chennai, Bangalore and St.Thomas have enough numbers so as to share with others. But the trend is slowly changing. There are not enough vocation for brotherhood. This is due to clericalism prevalent in Asian society.

148 ebr atr riain s eoig eua eet Ti cls o icesn our increasing for calls This event. regular becoming is ordination after members congregation the of future of leaving and profession after students the ofLeaving well.attended be to has formation ensure To congregation. the of formees the of 58% the makes This novices. 77 and students professed 221 there that shows chart This three having of requirement perpetually professedineachcommunity.canonical the meet to difficulty even be will there then 74 of age the below are who those and organism the withinserve who those only If persons. of numberand housesofnumber the between relation the shows diagram above The In c a rd in a te d Prie sts m e m b e rs :n u m b e r r e b m u :n rs e b m e m sts Prie d of te a in rd a c In houses N u m b e r o f Stu d e n ts(221) ts(221) n e d Stu f r o e b m u N 37 29 1 107 3.68 53 10 25 131 5.24 7 1

3 24 3.42

22 13 51 50 3.84 3

5 14 4.66 149 13 12 5 43 3.30 and 11 25 26 50 4.54 N o v ic e s(77) s(77) e ic v o N 3 31 4 6 10.33 17 29

8 102 6 dedication and efforts towards formation. When a claretian priest prefers to join a diocese after several years of formation it is an indication that we have not sufficiently imparted the charism and way of living as Claretian. From our practice we can say that only 50% among those who profess reach the final profession/ordination stage. The following diagram shows the likely number of priests we can get in next 8 to 10 years.

FIN A L PRO FESSIO N RA TE 5 0 % ?

36

31 Total : 25 Stu:221 Novices: 77 10 22 19 18 26 In 2020 addition 1 of 149 8 8 2 1 5 5 1 4 37 53 3 51 5 12 25 6 29

This chart shows that we are likely to have an increase of 149 members by 2020. When we plan for consolidation, expansion and specialisation we need to keep this in mind.

Claretian Charism facing the Asian challenges: The reality can be interpreted from each ones perspective. The perception of external world is determined by what one is within. The belief and perception of life is the prism through which the world is seen. Scarcity of commodities and hunger are seen as an opportunity by a trader who wants to make profit but whereas a missionary is supposed to perceive this as a calling to commit oneself for the poor. The realities of Asia and that of the Claretian has to be looked from the perspectives of our Charism. The charismatic patrimony that the Founder has passed has to serve as spectacles through which we perceive and act. We shall know our charism briefly.

4.Charism in Consecrated Life

To witness and to become witness of Jesus in the world is “The Mission” of consecrated life. The founders of the religious orders and congregations were inspired to witness him by living a particular mystery of Christ in their challenging social and ecclesial contexts. “Religious should carefully keep before their minds the fact that the Church presents Christ to believers and non-believers alike in a striking manner daily through them. The Church thus portrays Christ in contemplation on the mountain, in His proclamation of the kingdom of God to the multitudes, in His healing of the sick and maimed, in His work of converting sinners to a better life, in His

150 solicitude for youth and His goodness to all men, always obedient to the will of the Father who sent Him” (LG. 46). Their contemplative reading of the society and the church led them to be up to date in their knowledge and response from the evangelical perspectives. The congregations they founded are the results of witnessing this mystery of Jesus through a particular spirituality, community life, rules and apostolate in the church and world at large. Father Claret´s charism

Father Claret was inspired to discover the gift of his image and mystery of Jesus, the itinerant preacher. “I am ever more deeply impressed at the thought of Jesus moving from town to town, preaching everywhere-not just in big cities, but in little villages and even to a single woman” (Auto. 221). He felt personally called and consecrated in a particular way to preach the gospel as an itinerant preacher in the style of Jesus. “God made me to understand in a special way those words,`The Spirit of the Lord is upon me to preach the Good News to the poor....(Is 61,1)´ (Aut. 118)”. When speaking of the Missionaries of his Congregation, he shares and transmits the same charism of preaching the Good News. “The Lord told me both for myself and for all these missionary companions of mine,...... So true is this that each one of us will be able to say, "The spirit of the Lord is upon me; therefore he has anointed me. He has sent me to bring glad tidings to the poor, to heal the brokenhearted."(Aut. 687).

Father Claret´s “universality of all means” for the Ministry of the Word

When speaking on the evolution of the Claretian charism, we should bear in mind the two historical background of Father Claret that called him for his response. The first one is his Catalonian itinerant missioanry life (1839-1849). Here he discovers his charism of being an intinerant apostolic missionary as the only mission of his vocation that led him to leave the parish ministry radically (Aut. 120; 174) and commit himself fully for the ministry of the Word (Aut. 193). He insists much on this aspect for his newly founded missionary community and so all the cofounders left thier parishes and joined in his missionary venture. In his post cuban apostolic ministry (1857 – 1869), he discovered the need to integrate the universality of all means possible to his ministry of the Word and to that of the congregation. Therefore, he recommended in 1863 the press apostolate and to take up the church of the Mother House for the ministry. In 1864, he includes the formation of the clergy as prefered means for our apostolate. He goes ahead in including the apostolates of hearing confessions, formation of the seminaries. Finally in 1869, he asked Fx. Xifré to open up schools following the example of the Christian Brothers. Becuase he saw it as an important means for the evangelization of the children. He writes, “It is they who do a lot of good things for the church and from whom a lot is expected”. All these means are proposed by Father Claret only in view of the Ministry of the Word. His approach for the universality of the means for the Word of God means the total availability of the Institute and its members for the good of the Church and the people of God.

From our norms of life

Our Constitutions and Directory enunciate the ministry of the Word as “our special calling among the people of God” (Const. 46; Dir. 101). We are characterised as “a community called together by the Spirit for the missionary proclamation of the Word” (Dir.36). “This missionary vocation is the source of our apostolate and the fundamental criterion for the choice of our apostolic works” (Dir. 101). In the light of 151 the openness of Father Founder we can say that for this mission of the Ministry of the Word, we are encouraged to take up the most “urgent, opportune and effective” means (Const. 48). In this sense the charism of Father Founder reminds us to pay attention to his charismatic spirit in its expressions through various means.

From this survey, we understand clearly on one side, Father Claret highlighting the importance of various or all means possible for the Ministry of the Word. On the other side, his inspiration too reminds us about to what extent these means are utilized for the said ministry.

4. Our Future in Asia:

As missionaries we are not called to respond to all the challenges. We are not saviours of the world but only an instrument, often broken, in the hand of the Master. So how and to what challenges are we going to respond?

1 .Personal Contemplative Christ Experience:

Asia is a land of contemplation and prayers. Only the one with deep contemplation and personal God experience can communicate God and all others can only deliver good like food, education etc. Asia expects God from spiritual persons. We need to have profound spiritual experience. We have to proclaim not the one whom we have studied, but the one whom we have seen, heard and touched(cf 1 John1:1-3). Without it none will be able to touch the soul of Asia. “In Asia, home to great religions where individuals and entire peoples are thirsting for the divine, the Church is called to be a praying Church, deeply spiritual even as she engages in immediate human and social concerns. All Christians need a true missionary spirituality of prayer and contemplation” (EA 23). Our evangelisation needs to be primordially the one of presence.

2. Passion for mission:

From this thirst for God will necessarily will spring a force as the deer longs for running stream. There has to be a passion for mission. “ The Church's faith in Jesus is a gift received and a gift to be shared; it is the greatest gift which the Church can offer to Asia. Sharing the truth of Jesus Christ with others is the solemn duty of all who have received the gift of faith.” (EA10).

3. Jpic Apostolates:

Underdevelopment as well as the Overdevelopment cause dehumanization. While the former denies life the later reduces human to a commodity. These both are products of globalisation. We need to listen to the prophetic call of Blessed Pope John Paul II, “ Say No to globalisation with mariginalisation but yes to globalisation with Solidarity”. Women and children are easily victimised by the society. Gender equality and child sensitivity have to be promoted at home, in workplace and within the legal system. We need to promote the ethical and moral aspects of globalization and globalization without marginalization. Peace has to be promoted between nations and ethnic groups. When shall the call of Isiah will become real? "They shall beat their swords into ploughshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more" (Is 2:4).

152 Care of creation: The earth is seen as a commodity to be exploited. We need perceive and propagate that there is a soul for the nature. Blatant disrespect for the environment will continue as long as the earth and its potential are seen merely as objects of immediate use and consumption, to be manipulated by an unbridled desire for profit( EA 41).

4. Dialogue:

Dialogue with Religions, cultures and the poor are in themselves modes of evangelisation. We have to be grounded in faith and share the faith experience with the people of other religion, clothe this faith in the garments of local culture and allow the life of the poor to shape and challenge our life and mission. These triple dialogue are integral part of mission.

6. Bible apostolate:

Basis for all missionary proclamation, catechesis, preaching and styles of spirituality. So we need to Specialise in Bible as well train others in the knowledge of Bible as well train the laity to share the faith with others.

7. Communication:

The communication media has globalised the culture as well as eroded the traditional family and social values. On the other hand the people and nations which were thousands of miles away brought to a click away distance. We need to understand this and use it for the proclamation of the gospel.

8. Shared mission:

Father claret was an ardent champion of Shared mission not because of lack of priests but as a style of being missionary. Training for shared mission and carrying out the mission after the shared mission are mandatory.

9. Youth apostolate:

Youth are the target of most of the products. They are enslaved by the consumerist market. The fact of near nill apostolate among the youth gives a clarion call to work with youth.

10. Minnistry of Claretian formation:

Our future also depends on the number. Now it is a spring time for vocation in Asia. So we have to promote vocation and train with cloe accompaniment.

11.We need to examine our ministries whether they are in tune with our charism.

12.Expansion and investment of CMF human resources:

We need to expand within the country of presence; need to support the European mission which are sources of resource and need to take care of the centres and places of congregational importance Now the church grows more in Africa next to Asia. We have to consolidate as well as make new foundation in Africa. 153 13. Intellectual contribution:

This is an area of importance that we have to contribute to the knowledge bank of theology, scripture, mission and consecrated life.

Conclusion:

I thank you for the opportunity to reflect on the present and future of Claretians in Asia.

154 3 Doing Mission in Asia Some Key Considerations for the Claretian Missionaries Samuel Canilang cmf

INTRODUCTION

The Claretian Theological Workshop on Mission

The Claretian Missionaries, in their continuing commitment to the mission of evangelization, started a process of congregation-wide study, prayer, reflection, and planning with a view to the renewal of their missionary life and the re-visioning of their missionary priorities, programs, and activities in line with the new evangelization thrust of the Church, and in response to the Holy Spirit who is constantly beckoning God’s People to new mission frontiers.

The process began with the Theological Workshop on the Claretian Mission held in Colmenar Viejo, Spain from 3 to 7 September 2012. The fundamental objective of the workshop was to do a theological reflection on the meaning of mission and, in a more specific way, on the style that the Claretian mission must have in the present, and in view of the immediate future (a span of 12 to 18 years).4 The reflections and conclusions of the theological workshop would serve as basic points of reference for the study and reflection in Europe, Asia, the Americas, and Africa which would focus on mission priorities, mission style (way of doing mission), priority mission addressees (or partners), and strategic mission positions. The continental workshops constitute the second stage of the process. The reflections and conclusions of the continental workshops will, in turn, serve as the basis for the Encounter of the Prefects of Apostolate in Lisbon, in 2014. This will be the third stage.5

Key Missiological Insights for Our Time

Fr. Cristo Rey García Paredes, CMF offers to the Congregation fundamental missiological insights, which are useful in drawing up the theological framework for the Claretian mission today. This global missiological framework will serve as basis for local envisioning of Claretian mission in different contexts.6

It is necessary, first of all, to recover the authentic meaning of mission. This can be done by going back to the sources of Revelation. At the same time, however, we need to fix our gaze on the time and place in which we find ourselves. In other words, to re-envisage our mission, it is imperative to do both reflection in faith and study of our present contexts.

The Trinity is the origin of mission. Mission springs from the innermost being of the Father, who sent the Son to the world. Jesus’ deepest desire was to fulfill the Father’s inner will. The mission of Jesus had a conclusion: “It is consummated.” But Good Friday did not mark the last day of Missio Dei. Jesus promised to his disciples: “I will not leave you orphans; I will send you the Spirit who comes from the Father.” It is now the turn of the Holy Spirit, who is in continuing mission. This mission is not an alternative to that of Jesus. It is Missio Dei, just the same. We are in the time of “Missio Spiritus”. The Holy Spirit awakens in us the memory of Jesus, carries on the Missio Dei, and is the soul – the principal agent – of the Missio Ecclesiae. All of us who make up the Church are called to take part in the mission of the Holy Spirit.

The “Missio Dei”, which is carried out as “Missio Spiritus”, is the key to understand the “Missio Ecclesiae”. Through the Church – the Body of Christ – the Spirit fulfills the mission. Hence, the Spirit wills that all charisms, with which he endowed all members of the Church, be recognized and put at the service of the mission. The Spirit does not restrict the number of his collaborators. He speaks through prophets: Christian, of other religious traditions, or secular.

The realization of the mission of the Spirit is founded on a great pact of collaboration. On the day of the Pentecost, the Spirit manifested his desire to rely on all those upon whom he descended or anointed. He is the main protagonist of mission; the source of energy and dynamism; the one who unifies. To fulfill the mission, he acts through multifarious ministries, charisms, and services.

The mission is spirituality. The missionary – who constantly seeks the will of God – is not a fundamentalist who knows everything; nor a skeptic who is indifferent about everything. He is, rather, a mystic who allows himself to be formed and led; who is not afraid of committing mistakes as long as he follows the direction that God indicates. Mission is spirituality and spirituality is mission. Mission is to live in the Spirit; act from the Spirit; move in the Spirit. The Spirit calls us to be contemplative in the mission and to be missionary in the contemplation.

While “missio ad gentes” remains a fundamental task of the Church, there is an urgent call to do “mission inter gentes” as the Church in Asia, for instance, has deeply realized. As a model of doing mission, the latter is more incarnational, less deductive, and less lineal. It views plurality of religion not as something to be eliminated, but as something that defines Asia. This mission paradigm does not imply renunciation of the mission to proclaim the Gospel.

The Mission Workshop of Asian Claretians

The Asian Claretians who held a workshop on mission in Quezon City, Philippines, from 10 to 16 June 2013, identified the following as traits of the Claretian way of doing mission in their continent: (1) mission based on the Word of God; (2) prophetic mission – passion for God and passion for people; (3) mission in dialogue; (4) shared mission; and (5) mission in communion.

As priority mission areopaghi, they named the following: (1) prophetic witness and proclamation of the Word; (2) shared mission; (3) communications – mass and social media; and (4) prophetic formation of Claretian students and lay partners.

They listed as priority mission partners (from the perspective of missio inter gentes – dialogue and mutual evangelization): (1) minorities, marginalized, and Indigenous Peoples; (2) families, women, and children; and (3) the youth.

For strategic positions, they enumerated the following: (1) promotion and integration of JPIC programs in our ministries; (2) collaborative networking with other 156 groups and institutions working on issues like migration, human rights violation, protection of minorities and internally displaced people; (3) making use of social communications media as an effective tool of evangelization; (4) formation programs that promote shared mission, dialogue and intercultural living; (5) making Claretian presence more relevant in frontier missions with migrants, indigenous peoples, and marginalized and vulnerable sectors in rural areas and big urban centers; (6) making all Claretian communities, parishes, basic ecclesial communities, schools and other institutions as centers of the Word of God and communion by giving priority to families, women, and children; and (7) faith and value-formation for the youth through formal and informal education.

The Purpose and Content of this Article

This present article intends to contribute to the on-going reflection on the Claretian mission today, particularly, in the Asian context. It describes Asia, highlighting its pluri-diversity (cultural, religious, and social). It presents dialogue as the appropriate, relevant, and effective mode of doing mission in the continent. It explains why spirituality is a non-negotiable element of being church and of doing mission in Asia. It proposes the margins as the vantage point of doing mission- dialogue in Asia. Finally, it focuses the Indigenous/Tribal Peoples as among the most marginalized part of Asian societies.

I. The Asian Context

Asia’s pluri-diversity – in terms of ethnicity, culture, religion, and society – is largely due to the continent’s sheer immensity in land area and population. This fundamental reality – in its richness and poverty – determines the way of doing mission, the prioritization of areas of concern and types of works, and the choice of preferred mission partners.

A. Statistical Data

1. Land Area and Population

Having an idea of the geographic and demographic size of Asia is essential in getting to know the region. It is the world’s largest continent, constituting more than 23% (31,904,566 km2)7 of the land area of the whole world (136,096,598 km2).8 It is the home of 60% (4.3 billion)9 of the entire humanity (7.102 billion).10 China, India, Indonesia, Pakistan, Bangladesh, Japan, the Philippines, Vietnam, and Thailand are among the world’s twenty most populous nations. If one shrank the world’s population to a village of 100 people (with all human ratios remaining the same), there would be 61 Asians, 12 Europeans, 13 Africans, 9 from South America and the Caribbean, and 5 from North America including Canada.11

Moreover, it is significant to note that of the estimated 370 million indigenous peoples of the world, some 259 million are in Asia. India alone already accounts for nearly 100 million.12 Indeed, one “cannot but be amazed at the sheer size of Asia’s population” and, it goes without saying, “at the intricate mosaic of its many cultures, languages, beliefs and traditions, which comprise such a substantial part of the history and patrimony of the human family”.13

157 2. Major Religious Traditions and Christianity

Asia is the cradle of Islam, Hinduism, Buddhism, Chinese folk-religion, the Baha’i faith, Sikhism, Daoism, Confucianism, Judaism, Jainism, Zoroastrianism, Christianity, and numerous ethno-religions. The continent is home to 99.2% of the world’s Hindus, 98.4% of Buddhists, 75.5% of agnostics, and 69.4% of Muslims. Projections show that it will continue to be the most religiously diverse major area in the world.14 Christianity was born in Asia; but, by percentage, it is the least-Christian major area in the world. In 1970 there were 95.4 million Christians (4.5% of the world’s total) in the continent. It is projected that by 2020 the number will grow up to 420.4 million (9.2% of the world’s total).15 Compared with other religions, Christianity is expected to grow faster in Asia between 2010 and 2020. It will likely grow by an average of 2.1% annually, more than twice the rate of growth for the general population (0.9%). The expected growth will be due to conversion.16

The increase in the total number of Christians in Asia occurs against the background of migration, within the continent and outward. Some countries, such as Afghanistan, have experienced fluctuations with the entrance and exit of large expatriate populations. The Christian population in Western Asia is being depleted, largely because of emigration. Christians in Lebanon, Syria, and Iraq have been emigrating because of ongoing conflict and violence. In 1970 the region was 7.3% Christian. By 2020 it will likely be only 5.4%.17

Even just with these few religious statistics one would realize that mission in Asia requires dialogical, dynamic, creative, innovative, inculturated, and integral approaches to evangelization. On their part, local Churches – as missionary communities – must seriously consider the diversity of cultural, religious, political, social, and economic realities as they draw up pastoral and evangelization plans. They must invent meaningful and effective ways of building relationships, manifesting God’s love for all peoples.18

The Philippines, India, South Korea, Indonesia, and Vietnam are the five local churches generally recognized as having clear mission potential beyond their geographical borders. The other Asian local churches, independent of their size or number, are likewise called to mission in the power of the Spirit.19

B. Cultural Realities

Asian culture is intricately diverse. This is undoubtedly a great richness; at the same time, however, it often becomes source of life-denying conflict and division. Despite this great diversity, Asian peoples share certain commonalities in their worldview. Harmony is a shared Asian ideal. Today, Asian harmony is, more than ever, threatened by both internal and external forces.

1. Intricate diversity

To speak of Asian cultures, which are so diverse and complicated, is quite challenging. The intricate cultural diversity in Asia is due basically to the vastness of the continent,20 both geographically and demographically. Notwithstanding the complexity, some helpful affirmations can be made. At the very core of the Asian cultures lies a basic component that ensures ongoing cultural integrity and harmony. 158 “This core is composed of the religious experience of the people and the corresponding religions and philosophies resulting from these experiences.”21 Thus there is a strong and intimate bond between Asian cultures and Asian religions.22 Accordingly we speak of Hindu, Buddhist, Judaic, Islamic, and Christian Asian cultures.

It must be mentioned too that across Asia there are countless tribal communities, just for example: the Bodo Gadaba, Chenchus, and Kammara tribal groups in Andhra Pradesh; the Dongxiang ethnic group found mainly in Dongxiang Autonomous County of Gansu province, China; the Apayao, Tagbanua, and Yakan ethno-linguistic groups in the Philippines. These communities have cultures of their own, largely shaped by their religious beliefs. In Asia, there are many primal religions practiced by the different tribes. These communities share quite similar world-views, value systems, social, political and cultural structures, beliefs and taboos, which make it possible to speak to some degree of the universal characteristics of the primal religions.23

The Asian cultures are age-old, strong, and highly developed. While it is true that they are constantly battered by outside changes – technological, economic, cultural, and religious –, especially in these recent years which have seen the exaggerated acceleration of the process of globalization, they have basically preserved their integrity. Japan, which has felt the strong impact of modern technology for nearly a hundred years, maintains a marvelous cultural continuity, linking its centuries-old tradition with modernity. Something similar has happened in India, and is being repeated today in other countries of Asia. In the whole of the Far East where Western democratic ideas have been introduced, the backbone of public and private life remains, consciously or unconsciously, deeply colored by Confucianism or other similar traditions.24 Nevertheless, the Asian cultures’ growing vulnerability cannot at all be denied.

2. Shared worldview and cultural values

There is a shared Asian approach to reality. Asia understands reality as profoundly organic. It is a worldview wherein the whole, the unity, is the sum-total of the web of relationships, and of the interaction of the various parts with each other. There is no part which is not in relation to all other parts; and all the parts together make the whole. Accordingly, the parts are understood in terms of their mutual dependence. Indeed, Asian religious cultures see human beings, society and the whole universe as intimately related and interdependent. Fragmentation and division contradict this vision.25

Asians, in general, value silence and contemplation, simplicity, harmony, detachment, non-violence, the spirit of hard work, discipline, frugal living, the thirst for learning, and philosophical enquiry. Their respect for life, compassion for all beings, closeness to nature, and piety towards parents, elders and ancestors are well-known. They have a highly developed sense of community. In particular, they regard the family to be a vital source of strength; and sustain it as a closely knit community (extended family) with a powerful sense of solidarity.26

Moreover, in the Asian mindset, “truth does not impose itself, but rather attracts everyone and everything to itself by its beauty, splendor, and fascination”.27 Accordingly, Asians are convinced, not so much by clear and logically coherent 159 doctrines, nor by brilliant and eloquent preachers, as by “the unspoken witness of a person who has undergone a deep experience of God and whose life is transformed accordingly”.28 The Buddha’s teachings are irresistibly attractive because his whole being exudes joy, tranquility, and compassion which are the first fruits of enlightenment. Indeed, in Asia, witnessing is “the test of truth, the touchstone of evangelization”.29

3. The Asian harmony and cultural values are challenged

There are fissures in Asian harmony and the Asian values are rendered increasingly vulnerable by internal and external factors.

Asia’s cultural diversity represents richness and strength. However, this has not always been positively appreciated, leading to cultural disharmony. The Asian peoples have seen the emergence of cultural imperialism, imposing the values of a domineering majority or of an assertive minority on the rest of society. Such a move, far from serving the cause of unity, has given rise to division and conflict.30 A striking example of cultural imposition is the so-called sanskratization. It is the process by which a low Hindu caste, or tribal or other group, changes its customs, rituals, ideology, and way of life in the direction of a high caste. This is strongly criticized by Felix Wilfred:

It is not a free and spontaneous step on the part of the untouchables or other backward castes, but an induced process. The values and ways of life of the upper castes are projected as the ideals following which, it is assumed, the untouchables could reach a higher status. This is nothing but a variation within the walls of the caste-prison. It alienates the dalits from their authentic self, and leads them to assume a false identity.31

Asian cultures value the family and family relationships. Yet there is a widespread discrimination against the female family members – mothers, wives, and young girls. Moreover, lack of respect for life is increasingly observable. These and other related problems are traced back to the negative side of patriarchy.

The patriarchal world view lies deep in the cultural and religious subconscious of Asia and dominates politics, economics, human relationships, childrearing beliefs and practices, stereotypes about men and women, community roles, and so on. Patriarchy defines man in terms of prowess, brawn, authority and domination; and the woman in terms of meekness, gentleness, and submissiveness. This view remains the determining factor with regard to the roles of women and men in the Asian family and in the wider society. The patriarchal view is at the basis of men’s authoritarianism in the family. The proper place of women, according to it, is the home. Their primary role is to ensure the unity and psychological happiness. In certain cases this is an obligation placed exclusively upon their shoulders.

Patriarchy has created social structures that enshrine and secure the superior role of men, thereby promoting gender inequality. Indeed, it is at the basis of male chauvinism in society and the treatment of women as second class citizens. Patriarchy establishes a double standard to govern the behavior of men, women, boys, and girls. For instance, the infidelities of a husband against his wife and his irresponsible behavior to his children are more likely to be condoned and tolerated than those of the wife. In some countries patriarchy reveals its evil features in sex 160 selection procedures during pregnancy. In those countries, the preference for the male child has created a tremendous imbalance of sex ratio in the population.32

The Asian Bishops discern certain external factors that adversely affect, in an incisive manner, Asia’s cultural and religious values. They refer, in a particular way, to the process of globalization, which is not only economic but also cultural. They also point out the current trends, of generally Western origin, in human thinking, feeling, and vision of reality, such as those referred to by terms like secularism and postmodernism. In one of their joint statements, they assert:

Economic globalization is also bringing cultural globalization in its wake. Since the middle of the 20th century Western secularism has been strongly influencing Asian societies. But at no time has the secularizing process, now with a significant post-modernist spirit of individualistic sense of freedom, been more rapid and effective in reshaping the value systems of Asian families than in the last two decades of the 20th century.33

In another they state:

We are aware that “cultural globalization” through the over-saturation of the mass media is ‘quickly drawing Asian societies into a global consumer culture that is both secularist and materialistic,’ undermining or causing the erosion of traditional social, cultural and religious values that have sustained Asia. Such a process is a great threat to Asia's cultures and religions, resulting in “incalculable damage”.34 In the same vein, they remark: A technological culture is rapidly emerging that is uprooting families from their traditional cultures and creating anonymous societies in urban areas. Its spirit, informed by neoliberalism, secularism, materialism, hedonism and consumerism, is alien to the religious-oriented cultures of Asia. Many of its values run counter to Asian family values. A growing techno-mindset is eroding marital and familial relations that are eminently bonds of intimacy and love. So pervasive and enticing is this spirit in the tools of social communication, especially mass media, that it has managed subtly and insidiously to capture the souls of many Asians.35

C. Religious Realities

Asia is the cradle of the world's major religions: Hinduism, Judaism, Christianity, and Islam. It is the birthplace of many other spiritual traditions such as Buddhism, Taoism, Confucianism, Zoroastrianism, Jainism, Sikhism, and Shintoism. Moreover, there are millions of Asians who espouse traditional or tribal religions, with varying degrees of structured ritual and formal religious teaching.36

1. The Asian soul’s sensitivity to the sacred

The Asian soul is endowed with an innate sensitivity to the sacred. Its intense yearning for God is unquenchable. In fact, despite the imposing influence of modernization and secularization, many people, especially the young, are

161 experiencing a deep thirst for spiritual values. The rise of new religious movements clearly demonstrates this. Moreover, various groups are initiating reform movements within their religions, an indication of Asian religions’ continuing vitality and capacity for renewal.37

The diversity of religions in Asia arises from the fact that the Asians’ experience of the sacred occurs within the diverse Asian cultural contexts. There is an intimate connection between religious experience and culture. Sensitivity to the sacred is something that belongs to the immanent aspect of culture and results in what can be called religious experience.38 Religious experience is profoundly subjective, and insofar as it manifests itself in structured ways results in a religion or a philosophy of life. Both – religion and philosophy of life – are objectifications of the subjective religious experience. The structures may be of various types: myths, creeds, theologies, philosophical systems, rituals, festivals, and so on. They reflect the experience of the sacred from within the many different cultural contexts, and this explains the multiplicity of religions and philosophies that try to explain notions such as being, meaning, and truth.39

2. Adversities arising from religious diversity

In spite of the common Asian worldview which perceives reality as one, and in spite of a widespread tolerance which subscribes to a basic equality among all religious convictions, Asian religious pluralism remains a problem. Asian religions constitute a powerful force controlling the consciences of people and influencing every area of their social life. As such, they can serve to bring together peoples and nations in unity and harmony. Sadly, however, what Asia is experiencing today is the opposite. In the name of religion many are acting in ways that cause fragmentation and division.40

Especially in these recent years, Asia has witnessed the rise of religious fundamentalism, or more precisely, extremism. It has promoted intolerance and even endorsed terrorism, bringing about division to Asian societies and causing much suffering to the people. In various places in the continent religious wars take place, which because of lack of willingness to compromise are often extremely bloody and long lasting.41

Sri Lanka has been experiencing continual violence and bloodshed caused by conflicts between ethnic and linguistic groups. Of these conflicts, the most bloody and long-drawn-out is the one between the Tamils (primarily Hindus) and the Sinhalese (predominantly Buddhists). The events surrounding the razing of the Babri Masjid in Ayodhya in December, 1992 have demonstrated how devastating the forces of religious fundamentalism can become. In the whole of the Indian subcontinent, there have been clashes between Muslims and Hindus, during which Hindus were chasing the Muslims in Bombay, and Muslims retaliating by persecuting Hindus and destroying their temples in Pakistan and Bangladesh.42

In many parts of Asia, armed conflicts are taking place. As mentioned above, among these are those waged in the name of religion. They have resulted in the destruction of sacred temples, loss of human lives, shattered families and communities. Thousands of families are regularly displaced from their homes by sporadic or sustained military skirmishes. Fears, tensions, anxieties, insecurities are

162 often the lot of parents concerned about the safety and future of their families. The education of their children is seriously interrupted. Diseases prey on displaced families trying to fend for themselves in the miserable conditions of many evacuation camps. At a more profound level, displaced families bitterly harbor in themselves the prejudices, biases, viewpoints, attitudes, and values that are at the heart of these conflicts. Children of war grow up with the real possibility that they would be bearers of future wars, carrying into the future the roots of conflict that their fathers and mothers had borne in their own minds and hearts.43

D. Socio-Economic Realities

Socio-economic diversity also characterizes Asia. There are Asian countries which are highly developed, some are developing through effective economic policies, and others still find themselves in abject poverty, indeed among the poorest on earth. Poverty is a persistent and widespread reality in the continent, where it has different faces, particular names, and concrete victims.44

Poverty in Asia is experienced in different forms: oppression, exploitation, social ostracism, marginalization, exclusion, defenselessness (against corrupt politicians, judiciary officials, administrators, and bureaucrats), illiteracy, landlessness, and so on.45 Concrete examples may help us understand better the complex reality of Asian poverty, in which certain groups are made to suffer much more than others. Many women are oppressed and exploited; female illiteracy is much higher than that of males; female children are more likely to be aborted or even killed after birth.46 The indigenous or tribal people’s right to land is threatened and their fields are laid bare; they themselves are subjected to economic exploitation, excluded from political participation, and reduced to the status of second-class citizens. Detribalization, a process of imposed alienation from their social and cultural roots, is a hidden policy in several places.47 The dalits (literally, the oppressed, the split, the broken) experience extreme poverty, misery, squalor, and social ostracism. Powerlessness characterizes the dalits who perceive their plight in the Indian society worse than that of animals. As one of their poets writes, a dalit prays from the depth of his/her heart: “God make me a beast or a bird, but not a Mahar (untouchable) at all.”48

The massive poverty in Asia is due to internal and external factors. Within Asian societies one finds oppressive structures, such as the caste system, dictatorships, exploitation of indigenous peoples, and internal strife. Widespread corruption at various levels of both government and society are facts of daily life. Millions of families in Asia do not own the land they till; while few rich and powerful families are owners of extraordinarily large estates. This shows the great imbalance in the distribution of Asia’s resources, one more sign of the social injustice that deprives the many poor of a real chance for a better future. Indeed, land reform in many Asian countries remains a problem, especially where wealth controls political power and prevents legal opportunities for a more balanced land distribution.49

Today’s Asian poverty has a new dimension, namely the process of globalization. Globalization, unregulated by juridical and ethical norms, has aggravated the situation of poor people and of poor countries – and particularly of the poor in poor countries. It has pushed poorer countries to the margin of economic and political relations. It has brought about the phenomena of marginalization and exclusion. It has produced greater inequalities among people. It has enabled only a small portion

163 of the population to improve their standards of living, leaving a great many to remain in poverty, millions below poverty line.50

E. Mega Trends – Challenges

To identify the great and urgent issues that the Asian local churches face today and, therefore, of the missionaries in the continent, this examination of the Asian context has to be concluded with a list of the mega-trends named by Archbishop Orlando Quevedo of Cotabato (Philippines) in the paper he presented at the Tenth Plenary Assembly of the FABC held in Vietnam from 10 to 16 December 2012. They are: globalization, culture, poverty, migrants and refugees, indigenous peoples, population, religious freedom, threats to life, social communication, ecology, laity, women, youth, Pentecostalism, and vocations.51

II.Dialogue: The mode of being Church and doing Mission in Asia

In 1984, the Pontifical Council for Interreligious Dialogue pointed out that dialogue is the norm and the mode of every form and every aspect of the Christian mission:

Dialogue is thus the norm and necessary manner of every form of Christian mission, as well as of every aspect of it, whether one speaks of simple presence and witness, service, or direct proclamation (CIC 787, n. 1). Any sense of mission not permeated by such a dialogical spirit would go against the demands of true humanity and against the teachings of the Gospel.52

Already in 1970, at the very first Asian Bishops’ Meeting held in Manila, the Pastors declared: “We pledge ourselves to an open, sincere, and continuing dialogue with our brothers of other great religions of Asia, that we may learn from one another how to enrich ourselves spiritually and how to work more effectively together on our common task of total human development”.53 For the Asian Bishops, dialogue is “intrinsic to the very life of the Church”.54 In accordance with this view, Felix Wilfred asserts: “Dialogue with brothers and sisters of other religions is not an activity of the Christians in Asia; it enters into the very definition of what it is to be a Christian in Asia.”55

A. Triple Dialogue

Since its inception the FABC has seen mission in Asia as a dialogue with the continent’s three interrelated realities, namely, its rich cultures, its ancient and great religions, and the poor. In their First Plenary Assembly’s Statement, the Asian Bishops declared:

The local church is a church incarnate in a people, a church indigenous and inculturated. And this means concretely a church in continuous, humble and loving dialogue with the living traditions, the cultures, the

164 great religions – in brief, with all the life-realities of the people in whose midst it has sunk its roots deeply and whose history and life it gladly makes its own, seeks to share in whatever truly belongs to that people: its meanings and its values, its aspirations, its thoughts and its language, its songs and its artistry. Even its frailties and failings it assumes, so that they too may be healed. For so did God's Son assume the totality of our fallen human condition (save only for sin) so that He might make it truly His own, and redeem it in His paschal mystery.56

This very same vision and commitment is renewed in the FABC’s Seventh Plenary Assembly: “As we face the needs of the 21st century, we do so with Asian hearts, in solidarity with the poor and the marginalized, in union with all our Christian brothers and sisters, and by joining hands with all men and women of Asia of many different faiths. Inculturation, dialogue, justice, and the option for the poor are aspects of whatever we do.”57 The Asian Bishops are particularly clear and consistent in their conviction that in Asia evangelization is through the triple dialogue, in its three concrete forms: inculturation, interreligious dialogue, and preferential option for the poor.

The Asian Church’s conviction that its mission concretely consists in a threefold dialogue with the Asian reality is founded on the faith-understanding that the Spirit of God is actively present and speaks through Asia’s threefold reality described above; that its fundamental mission has to do with the announcement and fulfillment of the Gospel message of communion; that the Asian value of harmony is a fertile ground for the seed of the Gospel vision of communion; and that, accordingly, its way of being and acting must be essentially one of dialogue.

By embracing and committing itself to dialogue – a two-way encounter of the Christian Gospel with the threefold realities of Asian cultures, religions and the poor – the Asian Church envisions its mission as missio inter gentes and cum gentibus.58

B. Mission inter Gentes and cum Gentibus

We Christians are co-pilgrims with the followers of other religious traditions. According to Archbishop Pakiam, “all people of all religions are fellow travelers on the journey towards the Transcendent. Along our journey we encounter those who call God by other names but in whom we can recognize ties to the Infinite that resonate with us. These experiences acknowledge our common brotherhood and sisterhood as God’s beloved children and the right to freedom of conscience and religion, a gratuitous gift of God to be upheld and which thus may not be compromised or taken away by any one of us.”59

The Archbishop further says: “When religions are seen as mutually complementary, they are not barriers separating people but are different paths leading to God.” In this connection, he hopes that “May we continue to seek ways to overcome the barriers to dialogue in the way of Jesus Christ who became the center of a new society without borders or barriers, reconciling to Himself all people: ‘Jew or Greek, slave or free, male or female’ (Galatians 3:28).”60

This self-understanding of the Church in Asia – as expressed by Archbishop Pakiam – indicates how mission is to be lived and done in the continent. Mission in

165 Asia cannot but be inter gentes and cum gentibus, especially, through a triple dialogue, that is, with Asian cultures, religions, and poor.

1. The FABC missiological approach: “missio inter gentes”

Examining the FABC documents closely, one realizes that the Asian Bishops’ missiological approach can be best described as missio inter gentes (mission among the nations).61 This approach is a responsible and intelligent response to the Asian context of cultural, religious, and social pluri-diversity.

Missio inter gentes as FABC’S mission paradigm:62

• seeks to immerse the local churches in Asian pluri-diversity, sharing life in solidarity with the Asian peoples, and serving life as Jesus had done; • envisions a local church that is truly incarnated in the people and, as such, is in continuous, humble, and loving dialogue with the living traditions, the cultures, and the great religions of its neighbors; • emphasizes solidarity, companionship, and partnership with the gentes Asiae, offering them a presence that is relational and dialogical; • engages in a dialogue of life, which is not just a matter of working for people, but being with them, learning from them their real needs and aspirations, and striving with them for a fuller and more integral life; • means walking in a common pilgrimage with, as well as discerning the Spirit at work in gentes Asiae with their ancient, diverse cultures, and religions; • means accompanying others (communities of other religious traditions) in a common pilgrimage toward the ultimate goal – in relentless quest for the Absolute – and in doing so, becoming sensitively attuned to the work of the Spirit in the resounding symphony of Asian communion; and • adopts a holistic approach to doing Christian mission that recognizes, reveres and roots the Gospel message in the Asian reverential sense of mystery and of the sacred. • Hence, in synthesis, the FABC understands the task of doing Christian mission in Asia as consisting in being with the people, responding to their needs, working with them to attain fuller life and harmony, exercising sensitiveness to the presence of God in cultures and other religious traditions, and witnessing to the values of God’s Kingdom through presence, solidarity, sharing, and word,63 always with preferential love for the poor and the marginalized.

2. “Missio inter gentes” as bridge-building

Among the megatrends that determine the mission landscape in Asia today are mega-migration, mega-urbanization, and mediatization.64 These have given birth to new forms of division: between rural and urban dwellers on both sides of the modern industrial divide; between generations on both sides of the ICT (Information and Communication Technology) or digital divide; and between privileged nationals and marginal foreigners across the migrational divide. In this context, missio inter gentes takes the form of bridge-building.65

166 Missionaries have an important role to play in promoting the process of bridge- building and reconciliation, which is vital and urgent in today’s societies. Bridges are needed to allow urban dwellers, nationals, and the educated to cross over into the communities of rural people, migrants, and the illiterates and vice versa. Peter Phan points out that this crossing over “must be a mutual movement, a two-way traffic, so as to enable all the groups to communicate with each other and to live and work together for the common good, with equal rights and dignity.”66 He explains further that: “The ultimate goal of this crossing-over and mutual encounter is removal of all factors contributing to mutual hatred and reconciliation of the various groups living on the opposite sides of the three divides, in both society and church. The hoped-for result is new human and ecclesial communities marked by justice, forgiveness, peace, and love.”67

3. “Missio inter gentes” implies reciprocity

Missio inter gentes seeks to bring about partnership between Christians and their neighbors (of other religious traditions). Taking the preposition inter to mean ‘among’ or ‘in the midst of’, missio inter gentes implies reciprocity: that is, reciprocal mission between the missionaries and the gentes Asiae. Mission, in this missiological paradigm, is not a one-way activity, done by the missionaries to the people, but rather a two-way activity done by the people to the missionaries and by the missionaries to the people. Partnership characterized by mutuality is then created: “Both the missionaries and the gentes do mission (as agents) and ‘are missioned’ (as recipients).”68 Christians – priests, religious, lay (all taking part in missio Dei) – consider their neighbors – Muslims, Hindus , Buddhists, tribal communities, dalits, farmers, fisher folks – as mission partners and their relationship with them is one of reciprocity.

4. “Missio cum gentibus”: doing mission together

Mission in Asia is done together in reciprocal partnership. Therefore, missio inter gentes is also cum gentibus.69 This indicates that both the missionaries and the gentes have a common cause to which they are committed and for which they work together. Liberation from all forms of poverty, justice and reconciliation, fuller life for all, peace and harmony: all these constitute a common cause. Ultimately, search for God, or the Absolute, or the One, or total liberation, or illumination, or fullness of life, is a shared goal.

Christians remain a tiny minority in Asia – and will continue to be so, indefinitely. Mass conversion of Asians to Christianity will be unlikely. Obviously, Christians, on their own, cannot effectively bring about God’s reign of justice, reconciliation, and peace without the collaboration of the gentes. In countries under socialist-communist governments as well as in countries with Muslim majority, Christians lack necessary resources, have very little cultural, social, and economic influence, and experience severe restrictions to carry out their mission. Given this situation, the best and the most appropriate that the Church can do is engage the people to work with Christians for the reign of God – or for the fullness of life, or total liberation and harmony – by promoting justice, peace, reconciliation, and love. There are actually many initiatives of this kind in several Asian countries.70

167 Indeed, mission inter gentes and cum gentibus approach is necessary in Asia given the continent’s pluri-diversity and experience of various kinds of conflict and division, in view of which the Church must in a special way be a sign and instrument of unity and harmony. Christian communities must live as true neighbors and partners with all Asians as they pray, work, struggle, and suffer for a better human life, and as they search for the meaning of human life and progress, because the human person created in Christ, redeemed by Christ and united by Christ to himself is the way for the Church, the Church must walk along with him/her in human solidarity.71

III. Spirituality: Fundamental to being Church and to doing Mission in Asia

The Holy Spirit of Creation and Redemption is the true agent of Mission, which in Asia, is understood primarily as service to life in obedience to the God of Life.72

God’s Spirit is the source of all life. The Spirit moved over the waters at the beginning (Gen 1:2), being the source of life and the breath of humankind (Gen 2:7). The same Spirit descended on Mary (Lk 1:35), birthing Jesus into earthly life. Then raising him to new life, Jesus became the firstborn from the dead (Rom 8:11). He descended upon the disciples, forming them into a new community of witness to hope in Christ (Lk 24:49; Acts 1:8). In Him – the Spirit of unity –, the early church lived together, sharing everything in love (Acts 2:44-45).

Prophecy and mission are of God’s Spirit. The Spirit led the people of God – inspiring wisdom (Prov 8), empowering prophecy (Isa 61:1), stirring life from dry bones (Ezek 37), prompting dreams (Joel 2), and bringing renewal as the glory of the Lord in the temple (2Chron 7:1). It was the Holy Spirit who empowered Jesus at his baptism (Mk 1:10) and commissioned him for his mission (Lk 4:14, 18). In turn Jesus commanded his disciples: “Go…and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Mt 28:19). He promised them: “I will not leave you orphaned…. [T]he Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you” (Jn 14:18, 26).

The universality of the Spirit’s economy in creation and the particularity of the Spirit’s work in redemption have to be understood together as the mission of the Spirit for the new heaven and earth, when God finally will be “all in all” (1Cor 15:24-28).73

José Cristo Rey García Paredes points out that the Holy Spirit awakens in us the “memory” of Jesus, carries on the Missio Dei, and is the soul – the principal agent – of the Missio Ecclesiae. Through the Church – the Body of Christ – the Spirit fulfills the mission.74 The Church, through which the Spirit fulfills the mission, is called, first and foremost, to bear witness to Christ and His Gospel of salvation. The Church’s witness, to be authentic, shall not only consist in what it does in mission, but equally so in how it lives out the mission.75 Hence, according to García Paredes, mission is spirituality and spirituality is mission. Mission is to live in the Spirit; act from the Spirit; move in the Spirit.76 168 A. The Importance of Spirituality in the Asian Context

Spirituality is a constituent part of the Asian context. “The primacy of the Spirit characterizes Asia”,77 the Asian Bishops assert. Indeed, “the search for God, a search which has always stirred the human heart is particularly visible in Asia’s many forms of spirituality and asceticism”.78 Affirming essentially the same thing, Archbishop Ramzi Garmou of Iran said: “A mystical life, in its various forms, strongly marked our continent.”79

The Asian religious traditions are known to be characterized by the discipline of asceticism, the deep and innate religious sense, the primacy of the things of the spirit, an unrelenting search for God, hunger for the supernatural, and by the values of prayer, renunciation, detachment, humility, simplicity, silence, stillness, and solitude.80 Meditation and contemplation, the practice of which is part of the day-to- day life of many Asians, have cultural roots. In the Asian worldview, truth is held to be rooted in the real in opposition to the illusory; hence, truth needs to be approached by meditation and contemplation. This is why dhyana81 and zen82 as ways to experience truth assume great importance in Asian traditions.83 Asian theologians have made the following pertinent observation: “Asians prefer to be engaged in contemplation, prayer and ritual rather than busying themselves with mere discussion about prayer and the Sacred.”84

Within this Spirit-permeated, religiosity-pervaded context, the Asian Church “is called to be a praying Church, deeply spiritual, even as she engages in immediate human and social concerns”.85 As Felix Wilfred maintains, for Asians, the Church is “a locus where as a community of the disciples of Jesus they identify themselves with the experience of Jesus by contemplating and meditating in silence”.86

In Asia, only those who “have experienced the Ultimate can be credible witnesses”.87 “A genuinely religious person readily wins respect and a following”88 in the continent, where the people “admire men and women who have a deep spirituality and are touched by the divine”,89 and “consider them as spiritual guides”.90 In this connection, the Church ministers are respected, “not so much because of the juridical title they have and the formal authority they possess as because they are persons who are truly enlightened as the arhat or guru and have a deep experience of the mystery at the heart of the Church”.91

B. Spirituality for the New Evangelization

The Asian Bishops, committed to missio Spiritus, made the Tenth FABC Plenary Assembly, an occasion to discern in the light of the Word the paths of mission being beckoned by the Spirit of God to the Church in Asia. In their joint statement, they affirm: “Guided by the Spirit we read the signs of the times, the social mega-trends in Asia and our own ecclesial realities, and analyzed the unfolding challenges and opportunities so that we might respond to them from the depths of our faith.”92 They believe that it is the Church’s “exacting mission” to proclaim “Jesus as the Lord and Savior amid the rapid changes in Asia”. This, they are convinced, demands from Asian Christians “a more Christ-experiencing and Christ-witnessing community”.93

169 In relation to the New Evangelization thrust of the universal Church, the Asian bishops are fully aware that the Spirit of God is calling them and all the faithful to become renewed evangelizers; that it is the Spirit who can fashion this newness in the Asian Church and in each member; that to be renewed as evangelizers they and the faithful have to respond to the Spirit active in the world, in the depths of their being, in the signs of the times, and in all that is authentically human; and that they and the faithful need to live a spirituality of New Evangelization. In this connection, the bishops draw up for the Church in Asia the fundamental dimensions of a spirituality of New Evangelization:94

1. Personal Encounter with Jesus Christ

Christians do mission, first and foremost, through their witness of life. Their witness is attractive and credible when it flows from experience: from what they have seen, heard and touched (cf. 1 John 1:1-3). Therefore, personal and deep encounter with Jesus Christ is absolutely necessary. Such an encounter is transforming; it leads to personal and deep conversion; finally, it expresses itself in the following of Christ in word and deed.

2. Passion for Mission

Mission is at the basis of Christian identity and form of life. Christians are consecrated for missio Dei. “The charity of Christ urges” (2Cor 5:14) Asian Christians to reach out to their brothers and sisters for a dialogue in the service of life. At the same time, they must “be on fire with the love of Christ and burning with zeal to make him known more widely, loved more deeply, and followed more closely.”95 For them, the many martyrs and the self-giving missionaries of the Church in Asia, epitomizing the passion for mission in a manner that is impossible for human beings, but possible for God (cf. Lk 18:27), provide an inexhaustible source of inspiration and encouragement.

3. Focus on the Kingdom of God

Mission shapes spirituality. One’s mission paradigm determines one’s form of spirituality. The missio inter gentes and cum gentibus is essentially Kingdom- centered, focused on the reign of justice, reconciliation, peace, harmony, and fullness of life in God. This paradigm demands a spirituality that is centered on the God of Life who is concerned about all aspects of life – social, economic, cultural, religious, spiritual – and about all forms of life – human, animal, plant. Asian Christians must then grow in their life of contemplation and prayer as they deepen their involvement in the transformation of the society and the whole created reality.

4. Commitment to Communion

Jesus prayed for his disciples that they might be in communion with the Father, with him and with one another (cf. Jn 17:20-22). Their loving communion is their identity; it is by which that they would be known as Jesus’ disciples (cf. Jn 13: 35). Their oneness in the Father and in the Son is essential to their mission; it is by which that the world would believe that the Father truly sent and love the Son and the Son’s disciples (cf. Jn 17:23). 170 Communion is essential to being Christifidelis and to doing Christian mission. “Communion and mission are profoundly connected with each other, they interpenetrate and mutually imply each other, to the point that communion represents both the source and the fruit of mission.”96 In Asia, where harmony is a value shared and desired by all communities, Christian communion is for mission and Christian mission is promoting communion.97 Furthermore, communion is a spiritual path:

A spirituality of communion indicates above all the heart’s contemplation of the mystery of the Trinity dwelling in us, and whose light we must also be able to see shining on the face of the brothers and sisters around us. A spirituality of communion also means an ability to think of our brothers and sisters in faith within the profound unity of the Mystical Body, and therefore as “those who are a part of me”. This makes us able to share their joys and sufferings, to sense their desires and attend to their needs, to offer them deep and genuine friendship. A spirituality of communion implies also the ability to see what is positive in others, to welcome it and prize it as a gift from god: not only as a gift for the brother or sister who has received it directly, but also as a “gift for me”.98

“In the midst of so many different peoples, cultures, and religions the life of the Church as communion assumes greater importance.”99 Its communion is for mission. The Christian community is not closed in on itself; its communion is to be opened to and shared with others. The Asian Church’s mission approach should be characterized by mutuality and collaboration, committing itself to the task of “improving both ecumenical relations and interreligious dialogue, recognizing that building unity, working for reconciliation, forging bonds of solidarity, promoting dialogue among religions and cultures, eradicating prejudices and engendering trust among peoples are all essential to the Church’s evangelizing mission on the continent.”100

5. Dialogue, a Mode of Life and Mission

“Christian spirituality is at heart a spirituality of dialogue.”101 Dialogue with the Spirit of God cannot but lead to dialogue with God’s people and God’s creation. The Church’s response in Spirit to the Word of God “should be open to the presence of the Word in all creation and particularly in the different cultural and religious traditions”.102 Dialogue is mission; and mission is dialogue. Dialogue in Asia is especially with cultures, religions, and the poor. In this connection, Asian spirituality of dialogue is characterized by humble sensitivity to the hidden presence of God in the struggles of the poor, in the riches of people’s cultures, in the varieties of religious traditions, and in the depths of every human heart.

Dialogue with religions is fundamentally a dialogue in depth. According to the Asian bishops, “Our contacts with those of other religious traditions have to be at the level of depth, rather than just the level of ideas or action.” Dialogue in depth happens at the level of God experience. As partners in this level of dialogue, Christians need to live an authentically and deeply spiritual life. The bishops affirm: “We are…convinced that only by the ‘inner authority’ of authentic lives founded on a deep spirituality will we become credible instruments of transformation.”103 Hence, they envisage a renewed Church in Asia that is moving “toward deep interiority”, 171 becoming a “deeply praying community whose contemplation is inserted in the context of our time and the cultures of our people today”.104

6. Humble Presence

The appropriate attitude towards Asia’s threefold reality – cultural diversity, religious diversity, and massive poverty – is that of listening that permits faithful discernment. Ecumenical and interreligious dialogue, inculturation, and dialogue with the poor are expressions of such listening and discernment.105 With specific reference to intercultural and interreligious dialogue, Felix Wilfred relevantly affirms:

Discerning God’s ways and the working of the Spirit beyond the borders of the Church is a duty incumbent on us. We should not trample upon what God has planted and nurtured. The saints, mystics and sages embody in themselves the noble values, ideals and God-experience a religion stands for. In their lives we could concretely discern the effective presence of the Spirit. So too in the fellowship and unity among the followers of other faiths, in their life and growth, in the order and truth they manifest, we can contemplate the wondrous ways of the Spirit who “blows where it pleases” (Jn 3:8).106

Dialogue is “work of the Spirit”;107 and “the task of the Christians engaged in dialogue is to discern the movements of the Spirit and to second his actions”.108 Accordingly, “dialogue demands a deep spirituality”.109 Christian spirituality of dialogue is “a spirituality of kenosis – of powerlessness, of continual purification from self-centeredness, of growing more and more in openness to our partners in dialogue. Kenosis implies death and resurrection, that dying to self which brings fullness of life (Phil 2:6-11)”.110

Christian spirituality of dialogue is transformative spirituality. Transforming our life, conforming it more and more to the Image of Christ, it realizes gradually the transformation of the society, giving birth to the new humanity in Christ. In this journey of transformation we walk together with our sisters and brothers of faith on our way to the Ultimate. We join other believers on the pilgrimage beyond, celebrating our interdependence and our oneness before the ever-greater Mystery.111

On our transforming journey with our brothers and sisters of other faith traditions, “we seek to discern the movements of the Spirit, fathoming the depth of love and the demands of life in a situation of pluralism”.112 The struggle for transformation demands “patience and humility”.113 Discernment of the movement of the Spirit requires “the sense of the sacred”.114 All this implies that “We must search for and find time for silence.”115

7. Prophetic Evangelizer

Prophecy is fruit of the Holy Spirit. The Holy Spirit spoke and continues to speak through the prophets. This “speaking through the prophets”, as the vocation stories of the prophets teach us, is preceded by a strong, mystical, overwhelming experience which leaves no room for escape, or refusal: “You have seduced me, oh Lord, and I 172 let myself be seduced. You have overpowered me. You were the stronger” (Jer 20:7).

To be prophetic today in Asia is to be aware in the light of the Holy Spirit of the contradictions that characterize Asian societies and to denounce whatever diminishes, degrades and divests God’s children of their dignity. Prophetic evangelizing mission involves protection of the human dignity of all, especially of women and children and of those reduced to the condition of living almost as non- persons. By so denouncing injustice, prophetic missionaries announce the love of God, “the weightier matters of the law, which are justice, mercy and faith” (Mt 23:23), and Jesus’ preferential love of the poor.

8. Solidarity with Victims

Jesus, filled with the Spirit of God, proclaimed that his mission is to liberate the oppressed, to open eyes that are blind, and to announce the coming of God’s reign (Lk 4:16-18). Then he went about fulfilling this mission by opting to be with the marginalized people of his time, not out of paternalistic charity but because their situations testified to the sinfulness of the world and their yearnings for life pointed to God’s purposes.116 In Asia, the number of victims of globalization, injustice, natural and nuclear disasters, and of attacks by fundamentalists and terrorists, is growing by the day. Like Jesus, Asian Christians must take the side of victims of disasters and injustices. They must be in solidarity with those cast out of the social mainstream. Solidarity with and compassion for victims and the marginalized has to be an essential dimension of the spirituality for renewed evangelizers.

9. Care of Creation

The issues of justice, peace, and care for creation are intrinsically linked with each other. Benedict XVI says, “If you want to cultivate peace, protect creation.”117 Peace and integral human development suffer numerous threats, among which are those that arise from the neglect – if not downright misuse – of the earth. To achieve global peace, it is imperative that human beings renew and strengthen their covenant with the environment. We need a spirituality that fosters intimacy with the natural world; that recognizes the revelation of the divine in the visible world around us; that is concerned with justice for the devastated earth community.

There is a need now to promote and asceticism that is earth-friendly. We need to bring back the image of ascetics as the opposite of consumers and polluters. Hindus, Buddhists, Christians, and Muslims may find in Mahatma Gandhi a model for an eco- asceticism. Gandhi’s whole way of life reveals an embedded eco-theology. He was opposed to wasting nature’s resources and to anything that would upset the balance of the natural environment. His entire life functioned much like an ecosystem. This was one life in which every act, emotion, or thought had its place: his small meals of nuts and fruits, his morning ablution and everyday bodily practices, his periodic observance of silence, his morning walks, his abhorrence of waste, his resort to fasting, etc. point to the manner in which the symphony of his ecological life was orchestrated.

173 The missionaries in Asia, by their witness to an earth-friendly asceticism, can help in the creation of an environment and structures that would encourage more and more people and groups to espouse similar practices like voluntary silence, which conserves human energy, and frugal use of the goods of the earth, which helps to preserve the equilibrium of nature. Eco-asceticism has its social implications in as much as it contributes to creating equitable social relationships.

10. Boldness of Faith and Martyrdom

In view of the new evangelization, the Church is called to regain the courage of the first disciples to bring the Good News to all in whatever circumstance. According to the Lineamenta for the Synod on the New Evangelization, the new evangelization is “a courageous manner of acting.”118 It is “the courage to forge new paths in responding to the changing circumstance and conditions facing the Church in her call to proclaim and live the Gospel today.”119 It implies “capacity to know how to read and interpret the new situations in human history which, in recent decades, have become the places to proclaim and witness to the Gospel.”120

The courage of faith may lead to offering one’s life as shown by the myriads of martyrs with which God has gifted the Church to strengthen, encourage, and sustain it for its earthly pilgrimage. From the beginning of Christianity until now Asia’s soil is marked by the blood of martyrs. If today Asian Christians are called to give witness to their faith by supreme sacrifice, they are not to recoil. Jesus has forewarned his disciples that such a sacrifice is the ultimate sign of total fidelity to him and his mission. Let the martyrs of Asia, many of whom are celebrated at the altars, inspire Asian faithful by their example and empower them with their intercession.

IV. The margins: Preferred Mission

The social location where one does mission, or from where one does mission, indicates one’s missiological paradigm and, therefore, one’s mission priorities, and one’s preferred mission partners. In Jesus’ mission, one could clearly see that God opted to be on the margins, with the marginalized, against marginalization, exclusivism, and all life-denying forces. Hence, for Christians, mission must be mission from the margins.

1. Jesus: on the side of the marginalized

God took the vantage point from the margins when “the Word became flesh and lived among us” (Jn 1:14). Jesus, in doing his mission to bring about the reign of God, sided with the poor, the captives, the blind, the oppressed (cf. Lk 4:16-21). Indeed, “He opted to come as one from a despised, misunderstood, and afflicted minority in the mighty and powerful Roman Empire.”121 He embraced those who were most marginalized in society in order to confront and transform all that denied life, including cultures and systems which generated and sustained massive poverty, discrimination, and dehumanization, and which exploited or destroyed people and the earth.122

174 2. The term “margins”

Margins represent the spaces, situations, or conditions created by those who assume power, privilege, and benefits for themselves within societies – and, sometimes, even within churches – through their self-centered and exclusivist positions. Inequalities – at the roots of which is injustice – give rise to situations of marginalization, often accompanied by oppression. Living in the margins means exclusion from justice, dignity, and access to resources and opportunities for a life that is fittingly human. It is living in constant position of vulnerability and insecurity. Thus the situations of the marginalized testify to the sinfulness of the world and their yearnings for life pointed to God’s inclusive and integral plan of salvation.

3. Why mission from the margins?

Too often, especially in the past, mission has been done from a position of privilege, power, and possession. It is done by the powerful to the powerless, by the rich to the poor, or by the privileged to the marginalized. Such approach often contributes to oppression and marginalization. Obviously, this is not consistent with the way of Jesus Christ in the world.123

Mission from the center is directed at people on the margins of societies. It generally views those in the margins as recipients and not as active agents of missionary activity. Generally aligned with the privileges of the center, it has failed to challenge economic, social, cultural, and political systems which have marginalized some peoples. Indeed, it has too often been complicit with oppressive and life- denying systems. The mission from the center approach is motivated by an attitude of paternalism and a superiority complex. Historically, this stance has equated Christianity with Western culture and resulted in adverse consequences, including the denial of the full personhood of the victims of such marginalization.124

The biblical witness reveals that the marginalized are the group for which God opts. Jesus opted to come as one from a despised, misunderstood, and afflicted minority in the mighty and powerful Roman Empire. God loves all of us, “for God so loved the world that he gave his only Son” (Jn 3:16). But God opts for the salt of the earth. It is God who has chosen to identify with those who are treated as nobodies. Therefore, it is from this vantage point that a true understanding of God’s mission must come.125 Christian mission must always align with those who are consistently pushed to the margins.

People on the margins can often see what, from the center, is out of view. They know, by experience, what is life-denying in prevailing cultural, social, religious, economic institutions, structures, and systems.126 They know what exclusionary forces are threatening their survival and can best discern the urgency of their struggles. They have God-given gifts that are under-utilized because of disempowerment and denial of access to opportunities and/or justice. Through struggles in and for life, they are reservoirs of the active hope, collective resistance, and perseverance that are needed to remain faithful to the promised reign of God.127

God’s desire for justice is inextricably linked to his nature and sovereignty: “For the Lord your God is God of gods and Lord of lords…who executes justice for the 175 orphan and the widow, and who also loves the strangers, providing them food and clothing” (Deut 10:17-18). Hence, all mission activities must safeguard the sacred worth of every human being and of the earth (cf. Isa 58).128 Mission from the margins – because it arises from the underside of history – offers a unique vantage point from which to see and experience the impact of forces that deny and thwart God’s desire that may all have life and have it abundantly (cf. Jn 10:10).129

4. What is mission from the margins?

Mission from the margins is mission from the perspective of the least (cf. Mt 25: 31-46), not because they are morally superior, but simply because God – in his freedom and graciousness – opts to be on their side. People on the margins are excluded from the progress and development designed by the people in the center. Mission from the margins invites the Church to re-imagine mission as a vocation from God’s Spirit who works for a world where the fullness of life is available for all. It calls for an understanding of the complexities of power dynamics, global systems and structures, and local contextual realities; especially, how they push peoples to the margins, denying them the kind of life willed by God for all.130

The aim of mission is not simply to move people from the margins to centers of power but to confront those who remain the center by keeping people on the margins. This means fighting the injustices they perpetrate, which bring about and perpetuate marginalization. For this, local churches need to involve themselves in the task of transforming power structures in the society; certainly, starting from their own.131

Mission from the margins does not seek to reverse situations in that the poor and oppressed will take possession of the center and push away the rich and powerful to the margins. This is to perpetuate marginalization. Rather, the aim of mission from the margins is to eliminate marginalization altogether. It strives to make all – those in the margins and those in the center – recognize the evils of marginalization and jointly destroy everything that marginalizes and excludes. Therefore, both those from the margins and those from the center must work together for life, healing and wholeness, and for the kind of justice that leads to genuine peace. This is an integral part of mission, because mission involves openly working for right relationships – between God and humanity, humanity and the rest of creation, and among each other.132

Mission from the margins envisages a human situation in which no one is marginalized, no one is excluded.

This means that there is no place for violence against women in our communities or gender discrimination inside or outside the church. This means that there is no place for the practice of caste or racial discrimination inside or outside the church. This means that there is no place inside or outside the church for capitulating to the greed that allows for the dispossession of Indigenous People. This means that there is no place inside or outside the church for the practice of shutting out forced migrants. This means that there is no place inside or outside the church for the exclusion, indifference, or insensitivity toward persons with disabilities.133

176 V. Marginalized sectors: Preffered Mission partners

As God, in Jesus, sided with the poor and marginalized, Christian mission must have as preferred mission partners the Dalits, the Indigenous/Tribal Peoples, the migrants, the informal settlers, the disabled, the girl-child, and all those who are excluded from sources of and opportunities for fuller life and love.

A. People on the Margins

The people on the margins have in the past experienced and continue to experience the circumscription of the lives of those occupying the center (the rich and powerful) through ideologies, cultural practices, and economic, social and political structures. They are excluded from justice and dignity. They are a despised, misunderstood, and afflicted minority. They are objectified, rendered as other, discriminated against. They are treated as nobodies. They live in vulnerable positions. Their survival is constantly threatened by exclusionary forces. They have God-given gifts, but are under-utilized because of disempowerment and denial of access to opportunities and/or justice. They are the Dalits and other socially oppressed communities in Asia, racially discriminated persons of African descent, women, persons with disabilities, Indigenous Peoples, migrants, and so forth.134

Asian theologians assert that God communicates to us in and through the poor, the marginalized, the least:

The poor are the bearers of the Word of God in their faith in the preferential love of God for them. In other words, they are sacraments of God’s preferential love. This sacramental word from the poor will tell us of God’s norms for personal and social life as the norms of God’s Reign. “To listen to God is to listen to the poor.” In the Biblical tradition, “the little ones” are the favored ones of God, to whom the Father and the Son reveal themselves.135

From the perspective of mission from the margins, the marginalized peoples are not merely objects of our integral evangelizing mission; they are not simply recipients or beneficiaries of our charity works, social development programs, educational and healing ministries, etc.; rather, they are our collaborators, companions in the struggle for a fuller life, co-pilgrims, brothers and sisters. They are our partners in missio cum gentibus.

B. The Indigenous Folks: A Preferred Partner in Doing Mission from the Margins in Asia

1. The Indigenous Peoples worldwide and their marginalized condition

The United Nations has adopted José R. Martínez Cobo’s136 definition of indigenous peoples. According to Cobo:

177 Indigenous communities, peoples and nations are those which, having a historical continuity with pre-invasion and pre-colonial societies that developed on their territories, consider themselves distinct from other sectors of the societies now prevailing on those territories, or parts of them. They form at present non-dominant sectors of society and are determined to preserve, develop and transmit to future generations their ancestral territories, and their ethnic identity, as the basis of their continuous existence as peoples, in accordance with their own cultural patterns, social institutions and legal system.137

In this definition, the expressions “distinct from other [prevailing] sectors” and “non- dominant sectors of society” point to their being on the margins. Edgar Javier is more direct in pointing out the marginalized condition of the indigenous peoples:

Indigenous refers to ethnic groups with obvious cultural, linguistic, and kinship bonds who are often so marginalized by modern nation-states that their inherent dignity and coherence as societies are in danger of being lost. Often times, these people are labeled as “primal” and “ethnic minorities”. During the colonial years, they were negatively described as “fierce,” “troublesome,” “wild,” and “barbaric.”138

According to World Bank data, there are approximately 300 million Indigenous Peoples worldwide.139 Asian Development Bank estimates that nearly three-quarters of these live in Asia and the Pacific.140 Edgar Javier reports that nearly 100 million are found in India alone.141

“Indigenous peoples are custodians of some of the most biologically diverse territories in the world. They are also responsible for a great deal of the world’s linguistic and cultural diversity, and their traditional knowledge has been and continues to be an invaluable resource that benefits all of mankind.”142 This fact is of vital importance; to neglect it would have serious consequences, not only in the plight of the Indigenous Peoples, but in the future of the entire humanity. It is also essential to consider in our appreciation of the Indigenous Peoples the fact that belief systems are integral to their cultures. Indigenous belief systems “often codify behavior; they also inspire and stimulate the development of artistic expressions, including different kinds of artifacts, paintings, songs, attires, music, dances, etc., used in rituals and sacred ceremonies”.143 More significantly, belief systems in the Indigenous world “respond to human needs for reassurance in times of trouble and for averting misfortune; they also provide rituals that bring spiritual healing and address the major passages and transitions in human life”.144

The indigenous peoples suffered and continue to suffer discrimination, marginalization, extreme poverty, and conflict. Indigenous communities are being dispossessed of their traditional lands as their livelihoods are being undermined. Moreover, their belief systems, cultures, languages and ways of life continue to be threatened, sometimes even by extinction.145

178 2. Some responses to the Indigenous Peoples’ marginalized situation

Anthropologists and missionaries have contributed to raising worldwide awareness concerning the Indigenous Peoples – their quantitatively significant presence in the world, their irreplaceable role in the care and management of the earth’s natural resources, the richness of their cultures and traditions, as well as their exclusion from the bigger society’s development and progress, their existence threatened by various life-denying forces, their being – very often – victims of injustice, inequality, exploitation, and so on.

This growing awareness has led to the recognition of the Indigenous peoples’ marginalized condition by many national governments and by the United Nations itself. Indeed, certain important decisions and actions have been initially taken to address the various concerns of the Indigenous Peoples. Some of these were land claims settlements, pertinent constitutional amendments, and symbolic actions such as apologies for past treatment of indigenous peoples. Indigenous Peoples themselves have engaged the international community, calling for a Declaration on the Rights of Indigenous Peoples and a permanent forum at the United Nations that meets regularly to discuss indigenous peoples’ issues and make recommendations.

In response, the United Nations has committed its “unwavering support to a future where all indigenous peoples will enjoy peace, human rights and well-being”, and has welcomed them as “partners” in attaining such future. More concretely, in September 2007, the United Nations Declaration on the Rights of Indigenous Peoples was adopted; and the Permanent Forum on Indigenous Issues was created to meet annually at UN Headquarters, bringing together indigenous peoples, Member States, NGOs, UN agencies and other intergovernmental organizations.146

3. Indigenous spirituality: a vital concern in doing mission

Indigenous peoples do not only want to survive as legal and political entities, but wish to do so within the spiritual and philosophical understandings of their forebears. For this reason, they continue to explicitly and informally defend their worldviews, values and philosophies. In this connection, their struggles are not centered only on the retention of their lands and natural resources and their institutions and ways of life, but also of their spirituality and belief systems.147

From the perspective of the Indigenous Peoples, spirituality is an internal connection to the universe – particularly, to the land. This spiritual connection – with the universe, the land, the natural environment – includes a sense of meaning or purpose in life, a cosmology or way of explaining one’s personal universe, and personal moral code. Hence, indigenous spirituality can be understood as the peoples’ unique relationship with the universe around them – in particular, with their environment as custodians of the land –, which helps construct social relationships, gives meaning, purpose and hope to life. It is not separated but is an integral, infused part of the whole in the indigenous worldview.148

179 Spirituality – thus understood – is central to all the issues that are important to indigenous peoples today. It is vital to them, therefore, that the earth, land and natural resources be preserved, and that harmonious relationships with other humans and other beings of the universe be maintained.149 This vision must be shared by all; this task must be the commitment of all; not only for the sake of the Indigenous Peoples, but for the sake of the entire humanity and of the Mother Earth.

Indigenous spirituality and belief systems, especially in the past, had often been dismissed as being mere expressions of superstitious and irrational thinking. They were, in many cases, violently repressed or forbidden and were under constant assault from the large, dominant religions: Christianity, Islam, Hinduism, etc. While a more open and appreciative attitude towards the indigenous world is emerging on a global scale, the indigenous peoples have to deal today with strong pressures for social, cultural and religious assimilation; and, in this regard, they have been struggling hard to keep their spirituality, belief systems, and cultural values. Their efforts are not to be construed as rejection of Western or world cultures, but rather as an affirmation of their own cultures.150

There is a phenomenon that raises serious concern among the indigenous peoples today in many parts of the world. It is the on-going appropriation of indigenous spirituality by certain people belonging to dominant social groups. These people want to (re)-spiritualize themselves by using the sacred traditions of indigenous cultures. They view indigenous cultures and spirituality as emphasizing values that are missing from their own social environments, such as earth- friendliness, solidarity and reciprocity. Moreover, for them, indigenous societies are free from technology and industrialization. All these create a fantasy of indigenous life.151

Attempts at appropriation of indigenous spirituality generally fail to take into consideration certain aspects essential to the indigenous peoples’ worldview, community life, religious beliefs and practices, and relationship with the environment. For instance, the appropriators overlook the fact that indigenous spiritual leaders have their own training and their own experiences; they have deep knowledge about the aspects of their communities’ spirituality and philosophy; they do not normally enter into disputes in their communities; they do not seek disciples or converts; they have a direct relationship with the sacred and keep their religious experiences and knowledge to themselves. They also fail to understand that for the indigenous peoples spirituality and life are intrinsically linked, and therefore inseparable; that indigenous spirituality and beliefs are not static, but are socially constructed according to changing circumstances in the world or immediate environment; that indigenous spirituality and beliefs do not necessarily crystallize into norms and rules to be maintained and enforced by a religious hierarchy.152

For the indigenous peoples, therefore, the appropriation of their spirituality is generally done without respect and tends to reinforce a fixed and static colonial understanding of their world, thereby denying them the dynamism of cultural growth.153

180 4. The FABC and the Indigenous Peoples in Asia

FABC’s perspective on Indigenous Peoples

The Federation of Asian Bishops Conferences Office of Evangelization (FABC- OE) understands the category Indigenous Peoples in this way:

By indigenous/tribal peoples, we mean the first dwellers on the land, those who have tilled the soil, fished the waters, and hunted the forests that God entrusted to them, but whose very existence is now threatened by many factors. For indigenous/tribal peoples, the land on which they have lived from time immemorial has a sacred meaning. The land is life for them.154

Hence, the FABC is fully aware that the Indigenous Peoples are dependent on the natural environment for their life and are seriously threatened by life-denying forces. Moreover, the Bishops and their collaborators acknowledge that indigenous spirituality is intimately linked to the land.

Among the threats to the Indigenous/Tribal Peoples’ life, culture, and identity are: the ecological destruction of the habitat in which they live, displacement and alienation from their lands, the globalizing market forces that make it impossible for them to compete, and the insensitive development projects carried out by governments which sometimes even refuse to recognize that they are peoples with identities of their own. In the face of these threats, the FABC and their collaborators affirm the right of Indigenous/Tribal Peoples to remain who they are and to decide their own priorities in the development process. In this connection, they commit themselves to promote an attitude of deep respect for the Indigenous/Tribal Peoples’ traditional religion and cultural values, and to help the Indigenous/Tribal Peoples help themselves, so that they can work to improve their situation and become the evangelizers of their own culture and society.155

The FABC and their collaborators firmly believe that:

Jesus Christ, sent by the Father as liberator and sanctifier of all, bore a special love for those who were rejected and oppressed by society. Christ embodied Good News for those whom the world despised by defending them against injustice and discrimination, by healing their physical and spiritual wounds, by recognizing and upholding their human dignity, by affirming the moral and positive social values which they professed, and by teaching them the message of God’s reign over their lives and societies.156

They recognize the important place the Indigenous/Tribal Peoples have in the growth of the Asian churches. They acknowledge that over the centuries God has been speaking to the Indigenous/Tribal Peoples through their respective cultures. They are aware of the fact that the Church has grown and continues to grow more especially among the indigenous peoples. They believe that the world of Asian indigenous 181 peoples, varied as it is, is rich in promise and continues to challenge Christian evangelizers to commit themselves anew to the immense task of living and witnessing to the Gospel in the context of indigenous cultures.157 FABC’s vision of doing mission with Indigenous Peoples

The FABC Office of Evangelization held the Conference on Indigenous Peoples from 3 to 8 September 1995, in Hua Hin, Thailand and the Consultation on Indigenous/Tribal Peoples in Asia from 14 to 18 December 2001 in Pattaya, Thailand to study and reflect in-depth on the fundamental reality about and present situation of the Indigenous/Tribal Peoples in Asia with the view to determining the appropriate response the Church can offer them with respect to their needs, struggles, and aspirations.

The bishops and the other workers in the Lord’s vineyard in Asia recognize that serving the Indigenous/Tribal Peoples is carrying out Christ’s mission to the most vulnerable groups in society.158 The Indigenous/Tribal Peoples of Asia face a number of common struggles: sovereignty, the right to self-determination, preservation of language and heritage, rights to land and natural resources, impacts from climate change and environmental damage, and recognition within local, national, and international governments and laws. Moreover, as missionaries, pastors, and members of indigenous Christian communities in Asia believe, they are in need of a spirituality that is truly Christian yet rooted in their cultures and responsive to their contemporary experiences. Such spirituality must build upon their casteless, egalitarian and democratic characteristics; their spirit of sharing, nearness to nature, and spiritual vision of the world; their simplicity, fraternity, hospitality, and human touch.

The Asian Bishops and their collaborators believe that the work of evangelization with the indigenous peoples must be integral. For this reason they invite “the leaders of the local churches of Asia – bishops, priests, religious, and lay people – to join hands in the task of integral promotion of the life of our indigenous sister and brothers”.159 Acknowledging that God speak to indigenous peoples through their cultures, they “seek a new evangelization at the heart of these cultures, a profound encounter between the core values of indigenous peoples and Biblical faith”.160 They assert that the “best way to preserve what is good in any culture is to evangelize that culture”. Hence, “if we want to preserve the riches of indigenous/tribal cultures, we must strive to bring the Gospel to those peoples who have not yet been blessed by the Good News of Jesus Christ”. Furthermore, they believe that “true inculturation occurs when a people bring together, under the guidance of the Holy Spirit, the Gospel teaching with their own cultural values”.161

According to the FABC Office of Evangelization, education is the key to well- being and the solution to the many problems that afflict Indigenous/Tribal Peoples. First of all, through holistic education, the Church can, certainly, help them preserve and express their identity in the face of modernization, urbanization and exploitation, and keep alive and promote their cultural traditions. Secondly, the Church can offer them an educational program that truly respond to their real needs: one that will not only enable new generations to improve their economic and social status, but also to work for sustainable development and to enter into fields where they will be able to defend and advance the causes of their people.162

182 The Church needs to dialogue with the followers of traditional religions in order to reaffirm the positive human and divine values expressed in them and to lay sound bases for cooperation and solidarity with the followers of traditional religions.163 At the same time, the Church must help Indigenous/Tribal Peoples defend their right to become Christ’s disciples; and make sure that they are not cut off from their ancestral roots. It is Indigenous/Tribal Christians themselves who can best evangelize their own people.164

For the FABC Office of Evangelization, the concern for Indigenous/Tribal peoples in Asia must involve the whole Church. It is not an issue to be relegated only to those dioceses and parishes where Indigenous/Tribal Peoples live. The Church in Asia increasingly realizes that the Indigenous/Tribal Peoples help Asian Christians re- discover their cultural and spiritual roots and develop a truly Christian and truly Asian spirituality. An important challenge, therefore, is to use our creativity and resources to defend, develop, and celebrate indigenous/tribal cultures. Closely related to this, is the challenge to form catechists and candidates for the priesthood and religious life from indigenous/tribal communities. 165

FABC’s recommendations for doing mission with the Indigenous/Tribal Peoples of Asia

The FABC Office of Evangelization believes that mission with Indigenous/Tribal Peoples is an urgent concern for the Church in Asia. In this connection the following recommendations are proposed:166

a) To support the right of Indigenous/Tribal Peoples to exist and to be themselves. We should stand with them in their struggle to live as full and equal citizens of their nations and to enter the mainstream without losing their identity. b) To promote a deeper knowledge of Indigenous/Tribal Peoples and their history. This knowledge should be fostered among Indigenous/Tribal Peoples themselves and among majority groups so that all become aware of Indigenous/Tribal Peoples’ identity and their contributions to society. c) To help Indigenous/Tribal Peoples become aware of the dangers of losing their language, culture and traditional religiosity. By means of social and cultural analysis, they become aware of where they are, how and why they have reached this point, and are thus able to appropriate their culture critically and decide their future. d) To suit the education of Indigenous/Tribal Peoples to their actual needs, providing them formal and non-formal, vocational and professional education. Illiteracy is a basic issue that must be attacked through appropriate programs. Education enables indigenous peoples to move and succeed in the wider culture. Only then can they return to serve their people. There is a real need to instill a sense of responsibility in educated indigenous people so that they do not use the tools of education to oppress their own people. e) To foster a genuine life of prayer and worship among Christian Indigenous/ Tribal Peoples by undertaking the task of collecting and studying their religious myths, rites, symbols, poems, and proverbs. f) To fill the ritual vacuum that is sometimes felt when a person passes from traditional religion to Christianity by enabling the Indigenous/Tribal Christians

183 to have a deep experience of Christianity as the fullness of life. This might be done by adopting appropriate rites of blessings. g) To encourage the FABC Asian Liturgical Forum to study renewal and inculturation of the liturgy in the context of indigenous cultures. h) To promote the irreplaceable role of the laity in the mission of evangelization. Indigenous/Tribal laymen and laywomen actively take part in the life and mission of their local churches. Pertinent pastoral programs and training courses must be devised. i) To extend special pastoral care to indigenous people who are forced to move from their original environment to cities and towns where they are cut off from their own culture. j) To oppose laws that oppress and discriminate against the indigenous peoples and educate people concerning land rights. There is an urgent need to develop indigenous leaders equipped to work for their people’s rights, particularly in regard to the land. When necessary, Christians must lobby governments and create public opinion in favor of the rights of Indigenous/ Tribal Peoples.

CONCLUSION

Pluri-diversity is what essentially describes Asia. The continent is an intricate mosaic of many races and colors, cultures and languages, religious beliefs and traditions. Nevertheless, at the core of this complex diversity is a shared sense of the sacred and a common worldview that recognizes the oneness of the cosmos and the inter-relatedness of all life-forms, forming one and inclusive web. The Asian harmony, however, is threatened from all sides: cultural imperialism and patriarchal-ism, from the inside; cultural globalization that spreads consumerism and secularism, from the outside. The diversity of religions in Asia arises from the fact that the Asians’ experience of the sacred occurs within the diverse Asian cultural contexts. The peaceful co-existence among the Asian religions is being increasingly disturbed by the rise of fundamentalism that promotes intolerance and even endorses terrorism, bringing about division to Asian societies, and causing much suffering to the people. Poverty is a persistent and widespread reality in the continent, where it has different faces, particular names, and concrete victims. Local churches – as missionary communities – must seriously consider the diversity of cultural, religious, political, social, and economic realities as they draw up pastoral and mission plans. They must invent meaningful and effective ways of building relationships, manifesting God’s love for all peoples.

Dialogue is the appropriate, relevant, and effective mode of doing mission in Asia. Dialogue is intrinsic to the very life of the Church in Asia. Indeed, mission in Asia is a dialogue with the continent’s threefold reality formed by its rich cultures, its ancient and great religions, and the great majority of its population, the poor. This triple dialogue takes concrete forms in the works of inculturation, interreligious dialogue, and promotion of justice and peace. The Asian paradigm of doing mission is that of missio inter gentes. This model seeks to immerse the local churches in Asian pluri-diversity. It emphasizes solidarity, companionship, and partnership with the gentes Asiae. In the context of conflict and division, missio inter gentes takes the form of bridge-building. Missionaries have an important role to play in promoting the process of bridge-building and reconciliation. Bridges, for instance, are needed to

184 allow urban dwellers, nationals, and the educated to cross over into the communities of rural people, migrants, and the illiterates and vice versa. This crossing over must be a mutual movement, a two-way traffic, so as to enable all the groups to communicate with each other and to live and work together for the common good, with equal rights and dignity. Mission in Asia is done together in reciprocal partnership. Therefore, missio inter gentes is also cum gentibus. This indicates that both the missionaries and the gentes have a common cause to which they are committed and for which they work together. In countries under socialist-communist governments as well as in countries with Muslim majority, Christians lack necessary resources and experience severe restrictions to carry out their mission. Given this situation, the best thing that the Church can do is engage the people to work with Christians for the reign of God by promoting justice, peace, reconciliation, and love.

Spirituality is a non-negotiable element of being church and of doing mission in Asia. Spirituality is a constituent part of the Asian context. The search for God, a search which has always stirred the human heart, is particularly visible in Asia’s many forms of spirituality and asceticism. Meditation and contemplation, the practice of which is part of the day-to-day life of many Asians, have cultural roots. In the Asian worldview, truth is held to be rooted in the real, in opposition to the illusory; hence, truth needs to be approached by meditation and contemplation. In this context, the Asian Church is called to be a praying Church, deeply spiritual, even as she engages in immediate human and social concerns. In relation to the New Evangelization thrust of the universal Church, the Asian bishops are fully aware that the Spirit of God is calling them and all the faithful to become renewed evangelizers. In this connection, the bishops identify the traits of a spirituality of New Evangelization for all members of the Church in Asia. They are: (1) personal encounter with Jesus Christ; (2) passion for mission; (3) focus on the Kingdom of God; (4) commitment to communion; (5) dialogue as mode of life and mission; (6) humble presence; (7) prophetic evangelizer; (8) solidarity with victims; (9) care of creation; and (10) boldness of faith and martyrdom.

The “mission from the margins” paradigm embodies the Asian Church’s threefold dialogue and preferential option for the poor. Mission from the margins is mission from the perspective of the least (cf. Mt 25: 31-46). As a vantage point in doing mission, it invites the Church to re-imagine mission as a vocation from God’s Spirit who works for a world where the fullness of life is available to all. It does not aim to reverse the situations of the people in the center and the people on the margins. Rather, it strives to make both peoples recognize the evils of marginalization and jointly destroy everything that marginalizes and excludes. Therefore, both those from the margins and those from the center must work together for life, healing and wholeness, and for the kind of justice that leads to genuine peace. In Asia, among the marginalized ones are the Dalits and other socially oppressed communities, women, the girl-child, persons with disabilities, Indigenous/Tribal Peoples, and migrants. From the perspective of mission from the margins, the marginalized peoples are not merely objects of our integral evangelizing mission; they are not simply recipients or beneficiaries of our charity works, social development programs, educational and healing ministries, etc.; rather, they are our collaborators, companions in the struggle for a fuller life, co-pilgrims, brothers and sisters. They are our partners in missio cum gentibus.

The Indigenous/Tribal Peoples, being among the most marginalized, are priority mission partners in Asia. Indigenous/Tribal Peoples consider themselves 185 distinct from others. They are non-dominant sectors in modern societies and are determined to preserve, develop and transmit to future generations their ancestral territories, and their ethnic identity, as the basis of their continuous existence as peoples, in accordance with their own cultural patterns, social institutions, and legal system. The Indigenous/Tribal Peoples of Asia face a number of common struggles: sovereignty, the right to self-determination, preservation of language and heritage, rights to land and natural resources, impacts from climate change and environmental damage, and recognition within local, national, and international governments and laws. In this context, serving the Indigenous/Tribal Peoples is really carrying out Christ’s mission to the most vulnerable groups in society. The work of evangelization with the Indigenous/Tribal Peoples must be integral. The leaders of the local churches of Asia – bishops, priests, religious, and lay people – must join hands in the task of integral promotion of life for them. Acknowledging that God speak to indigenous peoples through their cultures, a new evangelization has to be sought at the heart of these cultures through a profound encounter between their core values and the values of God’s Reign. True inculturation occurs when an indigenous or tribal community brings together, under the guidance of the Holy Spirit, the Gospel teaching and its own cultural values.

186 4 Cf. Miguel Ángel Velasco, “Introducción al Taller,” NUNC (Sept.–Oct. 2012). 5 Cf. “Workshop: Theology for Our Mission,” Announcement Document, in Claretian Missionaries, Theology for Our Mission (Rome: CMF Prefecture of Apostolate, 2012), pp. 11-24 (pp. 12-13). 6 Cf. Cristo Rey García Paredes, “Theological Reflections on Mission Today,” in Theology for Our Mission, pp. 49-78. 7 Cf. http://en.worldstat.info/Asia/Land. The continent extends from West Asia and the Gulf countries to the East Asian countries. The southern portion includes South Asia, Southeast Asia, and East Asia. In the north, there are the Central Asian Republics and in the northeast, Siberia and Mongolia. In this large land mass, the great distances are gapped by a multiplicity of races, religions and cultures. 8 Cf. http://en.worldstat.info/World/Land. 9 Cf. http://www.eastasiaforum.org/2013/03/17/population-change-will-shape-asias-future. 10 Cf. “U.S. Census Bureau – World POPClock Projection,” July 2012–July 2013 data. 11 Cf. James Kroeger, “Asia’s Rich Diversity: Pathway into Mission,” SEDOS Bulletin 2011, 43:5/6 (May June), pp. 100-110 (101). 12 Cf. Joseph Puthenpurakal, “New Life in Jesus in the Areopagus of a Globalized World and Indigenous Peoples,” (Talk delivered at the International Association of Catholic Missiologist Conference held in Tagaytay City, Philippines, on 27 July – 2 August 2010. Cited by Edgar Javier, “Back to the Archaic: The Return of Indigenous Wisdom,” Religious Life Asia, 15:2 (April-June 2013), pp. 1-13 (6). 13 John Paul II, Post-Synodal Apostolic Exhortation Ecclesia in Asia (EA) (1999), n. 6. 14 Cf. Gina A. Bellofatto and Todd M. Johnson, “Key Findings of Christianity in Its Global Context, 1970-2020,” International Bulletin of Missionary Research, 37:3 (July 2013), pp. 157-164 (160). 15 Cf. ibid., p. 159. 16 Cf. ibid. 17 Cf. ibid. pp. 159-160. 18 Cf. Kroeger, “Asia’s Rich Diversity,” p. 101. 19 Cf. Ibid. 20 It must be noted that the “Asia” of the Asian Synod (Vatican, 1998) refers to the whole continent – Western (Armenia, Azerbaijan, Bahrain, Cyprus, etc.), Central (Kazakhstan, Kyrgyzstan, Tajikistan, etc.), Eastern (China, Japan, South Korea, etc.), Northern (Siberia and Mongolia), Southern (Afghanistan, Bangladesh, India, etc.), Southeastern Asia (Indonesia, Philippines, Singapore, etc.). On the other hand, the “Asia” of the FABC is smaller. Its members are the Bishops Conferences of Bangladesh, India, Indonesia, Japan, Korea, Laos- Cambodia, Malaysia-Singapore-Brunei, Myanmar, Pakistan, the Philippines, Sri Lanka, Taiwan, Thailand, and Vietnam. The Federation considers as associate members those of Hongkong, Macau, Mongolia, Nepal, Kazakhstan, Kyrgyzstan, Siberia, Tajikistan, Turkmenistan, Uzbekistan, and East Timor. 21 FABC Theological Advisory Commission (TAC), “Asian Christian Perspectives on Harmony,” in F-J. Eilers (ed.), For All the Peoples of Asia (FAPA): Federation of Asian Bishops’ Conferences (FABC) Documents from 1992 to 1996, vol. 2 (Quezon City: Claretian Publications, 1997), pp. 229-298 (257). 22 Cf. ibid., p. 237. 23 Cf. ibid., pp. 257-258. The term “primal” refers to the fact that these religions are still nearer to the beginning of the religious vision of humanity. It refers to people who are still sensitive and open to the manifestation of the Sacred, and whose total existence is religiously colored from the beginning to the end. 24 Cf. “A Renewed Church in Asia: A Mission of Love and Service,” The Final Statement of the FABC VII Plenary Assembly, FABC Papers (2000), n. 93; also FABC TAC, “Asian Christian Perspectives on Harmony,” p. 257. 25 Cf. FABC TAC, “Asian Christian Perspectives on Harmony,” pp. 276-277 and 280. 26 Cf. E A, n. 6. 27 Felix. Wilfred, “Inculturation As A Hermeneutical Question,” in Vidyajyoti 52 (1988), p. 427. Cf. Jonathan Yun-ka Tan, “Mission Inter Gentes”, FABC Papers (2004), n. 109. 28 T. Ee-Chooi (Vice-President, International Catholic Union of the Press, Malaysia), “Asian Synod,” in L’Osservatore Romano, English edition (13 May 1998), p. 6. Cf. I. S. Hardjoatmodjo (Archbishop, Semarang, Indonesia), “Asian Synod,” in L’Osservatore Romano, English edition (13 May 1998), p.11.

187 29 Paul VI, Apostolic Exhortation Evangelii Nuntiandi (1975), n. 41. Cited in the Lineamenta for the Synod for Asia (1996), n. 33. 30 Cf. FABC TAC, “Asian Christian Perspectives on Harmony,” p. 237. Dalits, which literally means the oppressed, the split, the broken, is the name the untouchables of India have given to themselves. 31 Felix Wilfred, Sunset in the East? Asian Challenges and Christian Involvement (Madras: Chair in Christianity, University of Madras, 1991), pp. 104-105. 32 Cf. “The Asian Family toward a Culture of Life,” Working Paper for the FABC VIII Plenary Assembly (Daejeon, Korea, 2004), nn. 23- 24. 33 Ibid., n. 16. 34 “A Renewed Church in Asia: A Mission of Love and Service,” n. 93. Cf. E A, n. 7. 35 Cf. “The Asian Family toward a Culture of Life,” n. 18. 36 Cf. EA, n. 7; “Asian Christian Perspectives on Harmony,” p. 237. 37 Cf. EA, nn. 6 and 9. 38 Culture contains two basic aspects: an immanent in-depth aspect and the external manifestations of this immanent aspect. The immanent aspect can be seen as the inner formation of the mind, a way of experiencing, thinking and feeling. The external manifestations of culture have their roots in this bedrock, manifesting it in mental and physical reactions and activities that shape human behavior. There is an intimate link between the two aspects. Sensitivity to the sacred belongs to the immanent aspect of culture and results in religious experience. The religious experience and the corresponding religion and philosophy resulting from it make up the core that lies behind every culture ensuring its integrity or harmony. Cf. FABC TAC, “Asian Christian Perspectives on Harmony,” pp. 255-257. 39 Cf. ibid., p. 256. 40 Cf. ibid., p. 237. 41 Cf. “A Renewed Church in Asia: A Mission of Love and Service,” n. 93; also FABC TAC, “Asian Christian Perspectives on Harmony,” p. 255. 42 Cf. FABC TAC, “Asian Christian Perspectives on Harmony,” p. 237. 43 Cf. ibid.; also “The Asian Family toward a Culture of Life,” Working Paper for the FABC VIII Plenary Assembly, n. 32. 44 Cf. EA, n. 7; also “The Asian Family toward a Culture of Life,” n. 9. 45 Cf. Wilfred, Sunset in the East?, p. 101; also EA, nn. 7 and 8; “A Renewed Church in Asia: A Mission of Love and Service,” n. 93; also “The Asian Family toward a Culture of Life”, n. 14. 46 Cf. EA, n. 7. 47 Cf. “A Renewed Church in Asia: A Mission of Love and Service,” n. 93. 48 Cf. Wilfred, Sunset in the East?, pp. 101-103. 49 Cf. “A Renewed Church in Asia: A Mission of Love and Service,” n. 93; also “The Asian Family toward a Culture of Life,” n. 14. 50 Cf. “The Asian Family toward a Culture of Life”, n. 9; also “A Renewed Church in Asia: A Mission of Love and Service,” n. 93; and also EA, n. 39. 51 Cf. James Kroeger, “FABC: Asia Urgently Needs renewed Evangelizers,” SEDOS Bulletin 2013, 45:1/2 (January-February), pp. 22-32 (23). 52 Pontifical Council for Interreligious Dialogue (PCID), Secretariat for Non-Christians, “The Attitude of the Church toward Followers of Other Religions: Reflections and Orientations on Dialogue and Mission,” (May 10, 1984), n. 29. 53“Asian Bishops’ Meeting”, Resolutions, Manila, Philippines, 29 November 1970, in Gaudencio Rosales and Catalino Arévalo (eds.), FAPA: FABC Documents from 1970 to 1991 (Quezon City: Claretian Publications, 1997), vol. 1, p. 9. 54 “Statement and Recommendations of the First Bishops’ Institute for Interreligious Affairs” (BIRA I), Sampran, Bangkok, Thailand, 18 October 1979, in FAPA, vol. 1, p. 111. 55 Wilfred, Sunset in the East?, p. 176. 56 “Evangelization in Modern Day Asia”, Statement and Recommendations of the First Plenary Assembly, Taipei, Taiwan, 27 April 1974, in FAPA, vol. 1, p. 14. 57 “A Renewed Church in Asia: A Mission of Love and Service,” in Eilers (ed.), FAPA: FABC Documents from 1997 to 2001 (Quezon City: Claretian Publications, 2002), vol. 3, p. 8.

188 58 “Inter gentes” and “cum gentibus” are expressions used by Asian theologians and missiologists – like, Jonathan Yun-Ka Tan, Peter Phan, Antonio Pernia – to represent the dialogical approach of the FABC to “being Church” and “doing mission” in Asia. The term “missio inter gentes” was first proposed by William R. Burrows in his response to Michael Amaladoss’ presentation entitled “Pluralism of Religions and the Proclamation of Jesus Christ in the Context of Asia,” which he delivered at the 56th Annual Convention of the Catholic Theological Society of America (Milwaukee, 2001). The term cum gentibus is used and elaborated by Peter Phan in his paper “Mission Inter Gentes Asiae: Contemporary Theologies and Practices of Mission in Asia,” which he presented at the SEDOS Residential Seminar of 2011. 59 M. N. X. Pakiam, “Dialogue in Caritate: Pastoral Orientations,” in Pro Dialogo: Dialogue in Veritate et Caritate, Pastoral Orientations. Pontificium Consilium pro Dialogo Inter Religiones, Tenth Plenary Assembly (Rome, 4-7 June 2008), p. 285. 60 Ibid., p. 295. 61 This does not imply abandonment of the Church’s mission to proclaim Jesus Christ and His offer of salvation to all peoples (missio ad gentes). The term “missio inter gentes” expresses an approach to doing mission that emphasizes dialogue, welcoming the possibility of mutual enrichment between the mission partners (Christians and other peoples). 62 Cf. Jonathan Yun-Ka Tan, “Missio inter Gentes: Towards a New Paradigm in the Mission Theology of the Federation of Asian Bishops’ Conferences.” This paper was prepared as a discussion guide for the workshops of the FABC Eighth Plenary Assembly that convened August 17-23, 2004, at St. Joseph's Seminary, Taejon, South Korea, on the theme: “The Family Towards a Culture of Life,” FABC Papers, n.109. 63 “Word” represents Word of God, Gospel, Scripture, Tradition, Magisterium; as well as the ways these are communicated – preaching, teaching, discussion, common study and reflection, proclamation, etc. 64 Cf. Pio Estepa, “The Asian Mission landscape of the 21st Century,” SEDOS Bulletin 2011, 43:5/6 (May June), pp. 115-126 (115). 65 Cf. ibid., p. 120. 66 Peter Phan, “Mission Inter Gentes Asiae: Contemporary Theologies and Practices of Mission in Asia,” SEDOS Bulletin 2011, 43:5/6 (May June), pp. 131-140 (134). 67 Ibid. 68 Ibid., p. 135. 69 Cf. ibid. 70 Cf. ibid., p. 137. 71 Cf. “Journeying Together Toward the Third Millennium,” Statement of the Fifth Plenary Assembly (Bandung, Indonesia, 27 July 1990), n. 6.2, in FAPA, vol. 1, pp. 273-289 (283). 72 Cf. “Christian Discipleship in Asia Today: Service to Life,” Final Statement of the Sixth FABC Plenary Assembly (Manila, Philippines, 10-19 January 1995), in FAPA, vol. 2, pp. 1-18. 73 Cf. “Together towards Life: Mission and Evangelism in Changing Landscapes: A New WCC Affirmation on Mission and Evangelism,” International Review of Mission, 101:2 (Nov. 2012), pp. 250-280 (253-254). 74 Cf. García Paredes, “Theological Reflections on Mission Today,” p. 54. 75 Cf. “Together towards Life,” p. 257. 76 Cf. García Paredes, “Theological Reflections on Mission Today,” p. 60. 77 “A Renewed Church in Asia: A Mission of Love and Service,” p. 13. 78 EA, n. 4. 79 Archbishop Ramzi Garmou, “Asian Synod” in L’Osservatore Romano, English edition (6 May 1998), p. 10. 80 Cf. Asian Synod, Instrumentum laboris (1998), n. 48; EA, n. 23. 81 Meditation by deep concentration; one of the accessories – internal disciplines – of yoga, marked by the constant repetition of what the mind seeks to fix on. 82 The School of Meditation in Mahayana Buddhism introduced into China by Bodhidharma (ca. 520 CE), though traceable in its essence to Tao-Sheng in the previous century. Zen depends upon the techniques of zazen (an upright cross-legged posture) and koan (paradoxical questions and answers leading the mind away from the contradictions of sense-perception and the material world into the Truth). The experience of enlightenment comes in an intuitive grasp of the units of being. 83 Wilfred, Sunset in the East?, pp. 174-175.

189 84 FABC TAC, “Methodology: Asian Christian Theology,” A Document of the Office of Theological Concerns of the Federation of Asian Bishops’ Conferences, in FAPA, vol. 3, pp. 411. 85 “A Renewed Church in Asia: A Mission of Love and Service,” p. 13. Cf. EA, n. 23. 86 Wilfred, Sunset in the East?, p. 175. 87 “A Renewed Church in Asia: A Mission of Love and Service,” p. 12. 88 EA, n. 23. 89 Bishop Joseph Vianney Fernando, “Asian Synod” in L’Osservatore Romano, English edition (13 May 1998), p. 12. 90 Asian Synod, Propositio (1998), n. 9. 91 Wilfred, Sunset in the East?, p. 175. An arhat is one who is worthy of worship. The founder of Jainism Vardhamana (599–527 BCE), universally referred to by the title of Mahavira, was considered an arhat. He was a teacher of monks. Guru is a spiritual guide or teacher. 92 “Renewed Evangelizers for New Evangelization in Asia: Message of Tenth FABC Plenary Assembly, ‘We declare to you what we have seen and heard’ (1Jn 1:3).” Appendix B, in James Kroeger, “FABC: Asia Urgently Needs renewed Evangelizers,” SEDOS Bulletin 2013, 45:1/2 (January-February), pp. 22-32 (30). 93 Ibid. 94 Ibid., pp. 30-31. 95 EA, n. 23. 96 John Paul II, Post-Synodal Apostolic Exhortation Christifidelis Laici (1988), n. 32.; EA, n. 24. 97 Cf. EA, n. 25. 98 John Paul II, Apostolic Letter Novo Millennio Ineunte (2001), n. 43. 99 EA, n. 24. 100 Ibid. 101 “Final Statement of the Twelfth Bishops’ Institute for Interreligious Affairs on the Theology of Dialogue” (BIRA IV/12), Hua Hin, Thailand, 21-26 February 1991, in FAPA, vol. 1, p. 331. 102 Ibid. 103 “A Renewed Church in Asia: A Mission of Love and Service,” p. 8. 104 Ibid., p. 3. 105 FABC TAC, “Methodology: Asian Christian Theology,” p. 358. 106 Wilfred, Sunset in the East?, p. 151. 107 “Statement of the Seventh Bishops’ Institute for the Interreligious Affairs on the Theology of Dialogue” (BIRA IV/7), Tagaytay City, Philippines, 28 October – 3 November 1988, in FAPA, vol. 1, p. 310. 108 Ibid. 109 Ibid., p. 311. 110 “Final Statement of the Twelfth Bishops’ Institute for Interreligious Affairs on the Theology of Dialogue” (BIRA IV/12), in FAPA, vol. 1, p. 331. 111 Ibid. 112 Ibid. 113 Ibid. 114 Ibid. 115 Ibid. 116 “Together towards Life: Mission and Evangelism in Changing Landscapes: A New WCC Affirmation on Mission and Evangelism,” International Review of Mission, 101:2 (Nov. 2012), pp. 250-280 (259). 117 This is the theme of Benedict XVI’s Message for the XLIII World Day of Peace (1 January 2010). 118 Synod on the New Evangelization, Lineamenta (2011), n.6. 119 Ibid., n. 5. 120 Ibid., n. 6. 121 Beverly Eileen Mitchell, “Introducing ‘Mission from the Margins’,” International Review of Mission, 101:2 (Nov. 2012), pp. 415-417 (p. 416). 122 “Together towards Life: Mission and Evangelism in Changing Landscapes,” p. 259. 123 Cf. Mitchell, “Introducing ‘Mission from the Margins’,” p. 416; also “Together towards Life: Mission and Evangelism in Changing Landscapes,” pp. 259-260.

190 124 “Together towards Life: Mission and Evangelism in Changing Landscapes,” p. 260. 125 Cf. Mitchell, “Introducing ‘Mission from the Margins’,” p. 416. 126 Sometimes people in the margins do not understand why they are poor or why they are marginalized; but, since poverty and marginalization are their daily experience, provided they get authentic accompaniment, they are most capable and ready to discover the roots of their marginalized and life-threatening conditions. Certainly, missionaries from the margins, who experience marginalization themselves, understand and can speak clearly and reliably about the real causes and the evils of exclusion. 127 “Together towards Life: Mission and Evangelism in Changing Landscapes,” pp. 259-260. 128 Cf. ibid., p. 261. 129 Cf. Mitchell, “Introducing ‘Mission from the Margins’,” p. 416. 130 Cf. “Together towards Life: Mission and Evangelism in Changing Landscapes,” p. 259. 131 Cf. ibid., pp. 259-260. 132 Cf. Mitchell, “Introducing ‘Mission from the Margins’,” p. 416. 133 Ibid., p. 417. 134 Cf. ibid., pp. 415-416; also, “Together towards Life: Mission and Evangelism in Changing Landscapes,” pp. 259-260. 135 FABC TAC, “Methodology: Asian Christian Theology,” in FAPA, vol. 3, p. 361. 136 José R. Martínez Cobo, in his “Study on the Problem of Discrimination against Indigenous Populations,” outlined a working definition of “indigenous communities, peoples and nations”. 137 Cited in United Nations Department of Economic and Social Affairs, Division for Social Policy and Development, Secretariat of the Permanent Forum on Indigenous Issues, State of the World’s Indigenous Peoples (New York: United Nations, 2009), p. 4 138 Edgar Javier, “Back to the Archaic: The Return of Indigenous Wisdom,” Religious Life Asia, 15:2 (April- June 2013), pp. 1-13 (5-6). 139 http://web.worldbank.org/WBSITE/EXTERNAL/TOPICS/EXTSOCIALDEVELOPMENT/ EXTINDPEOPLE/0,,menuPK:407808~pagePK:149018~piPK:149093~theSitePK:407802,00.html. 140 http://www.adb.org/site/safeguards/indigenous-peoples. 141 Javier, “Back to the Archaic,” p. 6. According to Javier, 259 million Indigenous Peoples are in Asia. 142 Sha Zukang (Under-Secretary-General for Economic and Social Affairs), “Foreword to the State of the World’s Indigenous Peoples,” published by the United Nations Department of Economic and Social Affairs, Division for Social Policy and Development, Secretariat of the Permanent Forum on Indigenous Issues, State of the World’s Indigenous Peoples (New York: United Nations, 2009), p. v. 143 United Nations Department of Economic and Social Affairs, Division for Social Policy and Development, Secretariat of the Permanent Forum on Indigenous Issues, State of the World’s Indigenous Peoples (New York: United Nations, 2009), p. 60. 144 Ibid. 145 Cf. Zukang, “Foreword to the State of the World’s Indigenous Peoples,” p. v. 146 Cf. ibid. 147 Cf. UN, State of the World’s Indigenous Peoples, pp. 60-61. 148 Cf. ibid., pp. 59-60. 149 Cf. ibid. 150 Cf. ibid., pp. 60-61. 151 Cf. ibid., p. 61. 152 Cf. ibid., pp. 61-62. 153 Cf. ibid. 154 FABC Office of Evangelization, “Consultation on Indigenous/Tribal Peoples in Asia and the Challenges of the Future,” Final Statement (Pattaya, Thailand, 14-18 December 2001), in FAPA, vol. 3, pp. 227-229 (227-228). 155 Cf. ibid. p. 228; also EA, n. 34. 156 FABC OE, “Consultation on ‘Indigenous/Tribal Peoples in Asia,” p. 227. 157 FABC OE, “Evangelization among the Indigenous Peoples of Asia,” Report and Recommendations of the Conference (Hua Hin, Thailand, 3-8 September 1995), in FAPA, vol. 2, pp. 211-214 (p. 211-212). 158 Cf. FABC OE, “Consultation on ‘Indigenous/Tribal Peoples in Asia,” pp. 227-228. 191 159 FABC OE, “Evangelization among the Indigenous Peoples of Asia,” p. 212. 160 Ibid. 161 FABC OE, “Consultation on ‘Indigenous/Tribal Peoples in Asia,” p. 229. 162 Cf. ibid., p. 228. 163 Indigenous/Tribal peoples are generally followers of traditional religions. 164 Cf. FABC OE, “Consultation on ‘Indigenous/Tribal Peoples in Asia,” pp. 228-229. 165 Cf. ibid., p. 229. 166 Cf. FABC OE, “Evangelization among the Indigenous Peoples of Asia,” pp. 211-212.

192 4

Claretian Mission Encounter for Asia

(Revised at Lisbon 2014)

I. Claretian Mission Style

In order to situate our Claretian mission style in Asia, we opt for:

1. Mission based on the Word of God

a. As Servants of the Word in this changing world, we are called to listen to the Word and discern the challenges as opportunities for evangelization. b. Inspired by the Word of God, we ought to be Men of holiness and integrity in life and mission by assimilating the positive elements in Asian religious and cultural traditions. c. Exercising humble servant leadership and credibility in witnessing like Jesus.

2. Prophetic Mission: Passion for God and Passion for People

a. Option for and solidarity with the poor. b. Prophetic and liberating evangelization in solidarity with those who suffer persecution, poverty, violation of human rights and suppression of indigenous people. c. More incarnated presence in places where our missionaries live. d. Making our presence more evangelizing by contemplating on God’s works made manifest in the realities of people and nature.

3. Mission in Dialogue

a. Dialogue with cultures, religions, poor, and creation (Missio inter gentes) b. Dialogue as sharing of life and faith experiences with others. c. An approach from below as the way of doing dialogue, i.e., an experience with people and the realities of their lives.

4. Shared Mission

a. Working with persons, NGOs, civil society movements and Church-based organizations while maintaining our identity. b. More participative, collaborative mode of missionary evangelization. c. Sharing of personnel and resources for the mission.

5. Mission in Communion

a. Communion gives rise to Mission and Mission is accomplished in Communion (Ecclesia in Asia # 24) b. Mission as communion of persons and openness to different styles of missionary community living, according to the needs of mission. c. As a sign of unity, community life is the power of missionary witness in the diversity of realities. d. Embrace and live the intercultural reality as a gift. II Priority lines and Prioritized People

Priority lines

1. Prophetic Witness and Proclamation of the Word

a. As prophetic servants of the Word we draw inspiration from the word of God in living our consecration, proclaiming the Gospel, building communities and doing our apostolate. b. To be prophetic witness of healing and reconciliation by our own life-style and peace building in all our communities and activities. c. Commitment to Justice, Peace and Integrity of Creation (JPIC) especially those issues that affect the lives of the most vulnerable sectors of society (referring to minorities, migrants and marginalized) d. Responsible use and care of creation promoting eco-justice ministries

2. Shared Mission

a. To form ourselves for the shared mission and facilitate formation for lay evangelizers b. Involving and working together with other religious, the laity, civil society movements and organizations as partners of our mission where ever the Spirit calls us for shared mission.

3. Mass Media and Communications

a. As Servants of the Word, we make use of modern technologies (mass media, internet, etc.) and all possible means to be creative and innovative evangelizers in our times.

4. Prophetic Formation for Our Students and Lay Partners

a. To train ourselves to live in a multi-cultural, multi- linguistic areas and challenging missions b. Acquiring skills for the promotion of social justice, peace and integrity of creation.

2. Prioritize people

1. Minorities, Marginalized and Indigenous People

a. Empower the minorities, marginalized (the migrants, refugees, poor, victims of war and human trafficking) and indigenous people with more dedication by conscientizing them of their dignity and rights and defending their rights.

2. Family, Women and Children

a. As unit of society and the church, families are in the verge of disintegration, spiritual erosion and moral degradation.

194 b. Women empowerment is necessary for Asia as sexual harassments and abuses are on the rise. c. Being most vulnerable to child labor, trafficking and abuse, children draw our special attention.

3. Youth

a. As the hope of our future, young people necessitates orientation amidst globalization, secularization and consumerism.

III Strategic Positions

1. Collaborative networking with other groups and institutions working on issues like migration, human rights violation, protection of minorities and internally displaced people. (JPIC)

2. To have a centralized communication Center for Asia in order to make use of social communications media as an effective tool of evangelization.

3. Formation programs and structures that promote shared mission, dialogue and intercultural living.

4. Making Claretian presence more relevant in frontier missions among migrants, indigenous, marginalized, vulnerable sectors in rural areas and big urban poor centers.

Making all Claretian communities, parishes, basic ecclesial communities, schools and other institutions as centers of the Word of God.

195 196 EUROPA 198 1

Europe. The Society and The Church. A vision Juan Rubio Fernández

“If I had to start over, I would push for an initiative leaning towards the creation of a European federation of more cultural characteristics than economic” Jean Monnet

I'll start off with these words from the French politician who, even in the background, was responsible for the project of a “United Europe” during and after World War II. This was the step leading up to the efforts that lead to the Treaty of Rome and many other treaties of economic and political nature that have been shaping the continent since before and after the fall of the Berlin Wall. Monnet was always aware of the limitations of a mere European cooperation based on those terms alone, he understood that they were short term measures and the problems would reappear. A federation of “more cultural”, deeper, more far-reaching and long term characteristics was necessary, a “cultural federalism” with a large dose of generosity. His words were prophetic, viewed at these moments of crisis. And not only for that, but for other reasons that he himself took note of.

It is true that Europe has achieved a long period of lasting peace and stability, except in the backyard of the Balkans, and has advanced in social development, even if it has not achieved enough European solidarity for that “cultural” federation I was talking about. It is true that it has made progress, and lots of it, in the opening of borders, even if the nationalist boom has been a significant obstacle in many regards. But, as the French politician also noted, moments of crisis are great moments to generate dynamics of outreach that produce changes in history. We are in moments of crisis. Important decisions are being forged in these complicated moments. If there was a European Union it was because of the war disaster and the lack of responses to the problems generated in the period between the wars. It was an economic solution that has turned out to be practical but has not resolved serious issues already brought up then and that are now surfacing once again and increased by globalization. Practical solutions were given to the economic problem, later the solution to the political problem was looked for and slowly the social problems began easing with the so-called policy of the “Welfare State”. Now there remains something deeper to resolve, the cultural and, even with a certain tremor to write it down, ethical problem. Today, those who debate the future of Europe are economists and politicians. They are looking for a political and economic model to get old Europe out of this maze. Surely it will work, but something will remain pending...something that will make old grudges return. And as De Gaulle said, “Treaties are like young girls and roses...they last while they last”. Europe needs, like in the old myth, one of Adriane's threads to get it out of the labyrinth that she herself has gotten into. All efforts, projects, and hopes must be put forward in search of that thread. Today, all efforts are focused on the search for economic solutions, but the keys to the political solution are not being identified. Progress is being made in the economy and it is hard to believe it will fail. Strong countries will help the weak ones, even if it is just to reap the benefits. Despite the gravity of the economic crisis, economists are providing exit paths and mapping out the improvement cycle, but the political problem of increased federalism or increased European unity will still remain. That is to say the problem between national sovereignty and the United States of Europe. The economic solution will make for a strong and competitive Europe, although it will not solve everything. Something more like a “revolution”, or a “jolt”, and changes in the existing mentality would be necessary. It is a bit difficult since it is increasingly clear that states are reluctant to cede traditional institutions and rights. Giving up national values seems like a “national suicide” to them. But that would only happen in an emergency, like what happened to France and England during the war; however, that is not the case. Durao Barroso spoke about the “more Europe” formula and “a new way of thinking about Europe”. A decisive pact for Europe. Although this contrasts with the current mood that, according to Pew, is despondent. Europeans are worried about unemployment, the future of their children, the rise in prices, political stability and political credibility. This mood has been present at other moments in time. A mental revolution is becoming more difficult, but not impossible. Only an existential crisis would bring it about. It is likely that Europe will solve the economic issue, but not the political one. Problems such as the demographic goal, declining birthrate, necessary but non-integrated immigration, and those based on culture and cultural understanding will continue.

I've observed, for a while now, a certain apprehension when talking about Europe, as if to downplay its future and its leading role within the next twenty years. Short-sighted and too concerned with immediate problems, the serious problems brought on by successive crises have been worked on, but we forget about the bigger picture that puts this old continent right where it belongs in a globalized world. There are forums in which Europe is talked about as a finished, obsolete project, incapable of tackling the successive crisis that have come about due to its exhaustion. There are those that think of this continent as just a page in history that must open itself up to other continents and accept the strength that comes from them if it wants to survive, as if what it needed were an intercontinental blood transfusion that would restore the health of its economy, politics and even its values. There is like a type of vendetta against the formerly colonizing Europe. However, this old continent continues to be referential, despite its aging population, economic and financial crises, decadent ideologies and changing political situation. The feeling of decline has been slowly establishing itself and seeks to eliminate all European models for the future, feeding a certain sense of failure, one not entirely fair. Europe, nevertheless, is not finished and in many places steps to its reinvention, its recovery, and the search for its role in the order of nations are being taken. It is important to reflect upon Europe, although we cannot think of a closed Europe, but rather a wide and open one. A Europe, still with this short-sighted view to solve immediate problems, that does not give up on the bigger picture in which it will be able to find its place, its space, its word and its destiny. Europe cannot be judged just by looking at the past century in which failures brought on consequences like the catastrophes of war that have shaped it. It is true that the push for peace has been effective and that big solutions have been given for big problems, even if they have not always been very lasting. Old, unresolved problems continue to surface making old ghosts appear.

There was a time, in the first half of the last century, in which poets were 200 worried about what was to become of Europe. They descended upon their typewriters. Europe was the only subject at the time. Writers printed deep and thoughtful poems about the continent. Bold verses with which they were attempting to offer the exact measure of their commitment, their worries and their art. Some of these poems have been justly forgotten. Others, because they define a particularly horrendous moment or a trend that was later confirmed fatal, are reread today as something more than aseptic documents from history. Through them, the history of Europe between wars comes to life with a rawness that no textbook could ever hope to promise. The bloated nationalism of the states, the ritual of silly bonfires fed by low patriotic sentiments; the purely conceptual nostalgia prior to the suffering of Jewish Europe; the impersonal, dying voice, fighting to rise up between the ruins. The cause, the victims, and the consequences. Literature, painting, music and art reflected well this sentiment that formed in philosophic existentialism.

There was an economic resurgence and European countries, in spite of the Iron Curtain, experienced a resurgence that later proved to be false. Social movements were not lacking, like the May events of 1968 and all that they implied, and poverty was beginning to settle in Europe with a new face. The fall of the Berlin Wall expressed the necessity of a third route that would overcome Capitalism and Marxism. However, in the last fifty years, Europe, despite everything, has lived through the consequences of a picture of ruins, disaster and impotency after the war. The concern for the unity of Europe was born from this sentiment after the disaster of the World War. Proof of that was the main treaties that have shaped Europe in the last few years:

The Treaty establishing the European Coal and Steel Community, signed 18 April 1951, which created interdependence in the coal and steel sector in such a way that from that moment on, it would be impossible for a country to mobilize its armed forces without the other countries having knowledge of it. With this, the distrust and the tensions after WWII were alleviated.

The Treaty of Rome, signed 25 March 1957, which founded the European Economic Community (EEC) and the European Atomic Energy Community (Euratom).

The Merger Treaty, signed 8 April 1965 in Brussels, which streamlined the European institutions.

The Single European Act, signed 17 February 1986 in Luxembourg and 28 February in The Hague, which reformed the institutions in order to prepare for the addition of Spain and Portugal and accelerate the decision making process to prepare for the arrival of the single market.

The Treaty on European Union, also called the Maastricht Treaty, signed on 7 February 1992, which prepared for the European Monetary Union and introduced elements of political union.

The Treaty of Amsterdam, signed 2 October 1997, which reformed the EU's institutions in order to prepare for the arrival of future member states.

The Treaty of Nice, signed 26 February 2001, which reformed the institutions so that the EU could function efficiently after totaling 25 member countries. 201 The Treaty of Lisbon, signed 13 December 2007, came into effect and made the EU more democratic, more efficient and better able to address, with a single voice, world problems like climate change.

In these treaties, that short-sightedness that we were talking about is summed up...but it has been efficient and given peace and stability.

Time has been passing...During more than half of a century, Europe has guaranteed peace, democracy, economic prosperity, respect of minorities and social welfare unrivaled in the rest of the world to the states and people. Now, this heritage runs the risk of falling to pieces. For the first time in fifty years, a series of mechanisms is being applied that to citizens hint of chain reactions, fears and nationalisms similar to those seen in the thirties. While history never repeats itself the same way twice, it is important to remember that a democratic, European space was created based on a social market economy precisely to dispel those ghosts and to overcome nationalism and totalitarianism. In the face of globalization, the frantic race of finances, and change in the world, Europe, though it was the world's first economic power, has not figured out how to go one step further towards integration to defend this heritage and overcome the crisis. It is important to remember that the fathers of Europe did not have economic integration as their only horizon, but rather it was just about a way to achieve the goal of a Europe united in the political sector. The wounds from the war were still open and nothing else could be done. Economic cooperation should unite people and reduce the risk of new conflicts.

“Europe is advancing in secret”, Jacques Delors said once, at the time president of the European Commission. For years that strategy worked. But today, in complete monetary and economic chaos, this elitist method that does not involve citizens in the decision-making process reveals all of its limitations. To a certain extent a large number of the electorate blame the crisis on Europe's excess and not the lack of tools which the Union has at its disposition. And with the rising number of extremist movements opposed to Europe, the risk of disintegration seems real.

And so, we find ourselves at a crossing. No European country by itself has the weight necessary to influence in the global arena. Not even Germany. As such, Europe is the current state of its politics, meaning it has the capacity to choose its own destiny. But Europe cannot be consolidated without the people and less so against the people. The only viable method is that of transferring sovereignty to a European power provided by legitimate democracy.

For this reason, the numerous European summits which we have been attending for months can only provide, in the best of cases, a provisional solution. From this point of view, the way the Greek crisis has been dealt with is the most representative. It now seems evident that Athens will not be able to pay back its debt, despite the enormous sacrifices. The option that it has been offered is the cancellation or the mutualization of Greek debt in exchange for exhaustive control over the future management of public accounts in Athens. Only the European Union will be able to undertake this mission. But at the same time, Greek people, like the rest of the Union's citizens, will not be able to accept the loss of sovereignty (which in reality is already undermined by the markets) if the European authority in charge of controlling its public accounts does not have a greater democratic legitimacy. For that, it would be advisable from this day on to consider once again the issue of the 202 institutions and transform the Union into an area of direct democracy.

Some hold that first the Union's economic, banking and financial problems must be resolved, before beginning institutional work. In reality, they want to stop the transfer of a large part of sovereignty, with the pretext that citizens would not be ready to take that big leap. As such, European citizens are the ones that must reclaim a common and federal political space. And politicians must show that they are actually ready to give rise to a strong, sovereign, united and democratic Europe.

Some non-exhausitve proposals to establish this political union have been offered, on which political leaders should clearly take a position, as should citizens:

1)Institute direct election of the president of the European Union by universal suffrage.

2) Fuse together the functions of president of the EU and president of the European Commission in order to have only one representative of the Union.

3) Establish a decision-making process with a simple double majority: 51% of the 27 member states by vote of the ministers and 51% of the population by vote of their representatives in the European Parliament.

4) Create European lists for the elections in the Parliament in Strasbourg, (with a large proportion of non-national and European candidates).

5) Introduce the popular initiative referendum at the European level.

In the face of crisis, Europe must choose between being brave or decadent.

Four details about Europe's reality

1. A three-speed Europe...

The first speed, rich Europe. There we find the traditional areas of Scandinavia (whose magnificent welfare state reduces much of the risk of poverty), the Netherlands, the Center (Austria or the Czech Republic) and Europe's two big motors (France and Germany). The United Kingdom, like Germany, as is rarely explained, does not have a good distribution of wealth, although the origin of the matter is much older and would lead us to the policies of Margaret Thatcher. A second Europe is that of the debt crisis. Public debt and brutal budget cut policies designed and put into motion from the Center and North are destabilizing their welfare states (generally recent and already poorly consolidated before the crisis) and increasing the gap between the rich and poor and creating risks genuinely dangerous for the future. But there is still a third Europe, the one made up of many countries in the East (Poland, Romania, Bulgaria, Lithuania...). New countries to the EU that have experienced an accelerated change from the Soviet economy to a rather wild form of capitalism. The break from the previous model without the creation of new systems is crushing countries and creating increasingly extreme political forms.

2.Islam inside and outside the border.

They arrived as immigrants and foreign citizens; later, at least in part and 203 depending on the destination country, they became citizens, still in search of equal rights. They moved around and they were considered a temporary presence; and now we realize that they are going to stay. They were individuals; later families and religious communities. They were “few” then “many”. They were “out” and now they are “in”. They were “them” and now they are part of “us”. In Europe, Islam has become the second religion in terms of number of followers, which, from various points of view, makes the Old Continent a new border of Islam. The Muslim presence constitutes a radical cultural change for Western societies and even more so for Mediterranean ones (in particular Italy, Spain and Greece), countries that up until a generation ago exported, more than they imported, their manpower. Furthermore, taking into account the tumultuous history between the Muslim world and Europe, especially in the Mediterranean, the presence of Islam in Europe represents an important turning point. If in the past Islam and the West were discussed, now it is only fit to talk about Islam in the West, and one day, through the second and third generations of immigrants, we will be able to talk about an Islam from Europe, although not about a European Islam. Islam is no longer a fleeting phenomenon whose presence is temporary and which can eventually be sent back 'home'. In fact, today, at least 18 million people who can be considered 'culturally' Muslim live in Western Europe. If Muslim populations live in Europe, then Islam also lives there; so, could we legitimately consider: Is Islam becoming a part of the European religious, social, political and institutional stage? And, how?

The big challenge depends on the concept of “integration”, which is quite different between countries. The role model, the type of interaction with the society that surrounds it and the methods used by collective Muslim action depend mostly on, apart from socioeconomic variables like the health of the economy and the capacity to be absorbed into the job market, the institutional structure of the host country, the changing flexibility of its social articulations, the key actions and ideas of its political forces, et cetera. It must be taken into account that not everything depends on the national context. In the same legislative context, the local behavior can be quite different...

On the other hand, the level and methods of integration also depend on the different facets of Islam and how Muslims themselves present them; they depend on the country of origin and its ideological orientation; on its political climate; on its socioeconomic situation. Furthermore, sight cannot be lost of the weight of the country of origin's cultural context: it differs not only by country but also by the moment in which the migratory movement occurred. In many Muslim countries, the social debate has stopped being about modernization, as it was in previous decades. Now it is focused on issues related to identity, culture, and religion. If this view is certain, the immigrants that arrive now from Muslim countries are clearly influenced by this new vision: in a word, they are more 'islamized' (and done so in a different way) than other generation of immigrants were.

Islam must be considered a European fact: in a word, Islam is “inside” and with dimensions, as quantitative as they are qualitative, that are far from negligible. This is an internal fact that can be analyzed on its own, but is also related to the states, the societies, the movements, the cultural centers of other places: it is this dual dynamic which must be considered. In any case, observers and public opinion perceive it as an internal social actor but also as an externalized element that sometimes goes even beyond empirical evidence. A large part of our relationship with Islam and our ability to understand it both inside and outside of Europe comes into 204 play with a mix of these two dynamics: internal and external; national and transnational. Nevertheless, external influences can be measured using diverse indicators that go beyond those which refer to international relations: social dynamics; firstly, the mobility phenomenon (in both directions: migratory flows, including not only temporary movements or trips but also remittance transfers, imports and exports, et cetera), and from cultural, political and also religious points of view (taking into account everything concerning the radicalization phenomenon), and lastly international politics.

Here lies the question of Europe's self-definition. For some, in its current state, the construction -in the absence of a European civic identity- carries the risk of the definition of a European “us” based on a social order as a common asset defined in terms of prosperity (well-being) and security, more inclined towards exclusion than inclusion: more like a defensive blocking than a desire for cultural confrontation. The problem remains when having to define what is really being defended and if this includes the founding core of cultural values, and perhaps, religious ones; and if so, which of them are in question. A problem of identity and defining this political, economic, social, cultural, and also religious identity rises from this consideration.

3. Migration.

During the last decades of the twentieth century, the rise in population of the European Union has not been due to the alignment of the population dynamic so much as the political expansion of the Union. Demographically speaking, the near future will be marked by immigration’s growing contribution to the increase in the European population. Nevertheless, the motor behinds these migratory movements is not to be found in the demographic change of countries in the European Union (characterized by low fecundity, longer life expectancy and subsequent aging), nor in contrast with a few neighbors that while significantly reducing their fecundity show young and very young age structures. The reasons behind the migratory movements are to be found in the field of economics, in the unequal development and the abysmal living conditions between those countries sending and those receiving immigration.

Since the seventies, we have witnessed the dissemination of the process that some authors have called the Second Demographic Transition, with different timelines and intensity in each of the countries that make up the Union. Once the demographic transition finished in each and every one of these countries, and after a golden age for the marriage rate and fecundity that gave way to the baby boom of the seventies, an intense and continual fall in fecundity was seen, as was a transformation of family models closely related to the equalization of roles between men and women, and, at the same time, a significant increase in life expectancy which has permanently influenced the redefinition of the social construction of age was witnessed.

In the southern countries of the European Union these changes were started in the seventies and coincided with economic restructuring. Later, but much more intensely. Similarly, the late conversion of Mediterranean countries into immigration countries indicates a growing acceleration of the intensity of immigration in them, with European demographic convergence as the backdrop. At this moment, young workers belonging to relatively empty generations born after the fall in fecundity are entering the labor market, the same youths that delayed their emancipation and have 205 brought about a dramatic advance in educational attainment, especially in regard to female generations. The occupation expectations of these young people and their families open the door to the complementarity of the integration of young immigrants into a segmented job market. At the same time, the potential for the integration of women into the job market, along with the increase of double-income families generating a growing amount of employment opportunities in services dedicated to domestic work and caring for the elderly and young that are now being occupied by foreign immigrant workers who are not the young mother or father's own mother facilitating the reconciliation of a reproductive project and the work of their descendants. Yet this particularly intense situation in Southern countries where family support continues to be essential, in the short and long term, will be unsustainable given the aging of those same female generations that now take care of their own mothers and grandchildren, further increasing the demand for externalization of those services. If we add to that the strong potential for family reunification of foreign populations already established in these countries, and the maintaining of economic inequalities between developed and developing countries, we will understand why migration flows will continue to grow significantly.

Immigration is factored in as a demographic complement to the intense investment in the human capital made by Europeans: longer life expectancy has allowed for a longer period that we call youth, intensifying education, postponing the creation of new families and consequently reducing fecundity, while at the same time carrying out a true generational revolution in women's roles.

Although, in the short term, if the expectations for economic growth are good it is logical to predict a recuperation of the fertility rate in countries like Spain and Italy that currently sustain the lowest levels in the European Union, and that this recuperation will not reach the extremely high levels of the seventies, and what is most important, that it will be parallel to the increase in immigration.

The future of immigration’s key element in Europe continues to be legislation: the way in which these new Europeans that will one day incorporate into our job market are incorporated, our population dynamic and, in conclusion, our society all depend on it. As we have seen upon tracking the evolution of immigration in Europe, the restrictive policies of the seventies not only did not manage to reduce the number of fluxes, they increased them. The restrictive policies currently in force act at an individual level in the deterioration of living conditions of immigrants, and at a collective level further the process of polarization that tends to ethnic stratification of the social structure with grave consequences for the social cohesion of the European Union.

4. Political reactivation.

At present, a set of irrefutable principles are already being applied that all Europeans ought to respect, lest we completely disfigure the European project:

◦ The principle of equality between states, the guarantee that all states will receive the same treatment, independent of size and economic wealth. ◦ The principle of European citizenship, an open citizenship, inclusive and civically responsible, the only lasting method to eradicate extremism and intolerance. ◦ The principle of supportive development, base of economic and social 206 cohesion and very foundation of common policies, which expansion would make more necessary than ever. ◦ The principle of cultural diversity's intrinsic value, enriched by contact between people and different cultures, but based on a common heritage. ◦ Lastly, the principle of reinforcement of Europe's presence in the world, by means of developing common security and foreign policy, because there is strength in numbers.

The model of Europe we want

The moment has arrived to think about the model of Europe that we want, to reflect upon the political configuration of a deeper European Union. Only a more integrated Europe from a political standpoint will allow us to overcome the deficiencies and current difficulties and to respond appropriately to the challenges the globalized world is sending our way. The debate that is developing within the Union and its member states attempts to precisely define a political model capable of consolidating, invigorating and giving more international weight and presence to European unity.

The first and most fundamental element of this task's success is the restoration of trust between member states, which has been seriously compromised by the proliferation of confrontations, ambiguous signs and hegemonic derivatives. In this regard, I find that the reaffirmation of Europe's goals and the renewal of the European commitments by Member States could play a part in dissipating discontent and reestablishing trust.

The second condition refers precisely to the consolidation of the principles on which European integration rests. We have the possibility of strengthening Europe's foundations by reforming the European pact. This is the primary significance of the idea, which I defend, of providing Europe with a constitutional-like text.

The third condition is related to the fundamental principle of equality between states. Without the creation of conditions that guarantee equality of treatment between states, the principle 'de jure' of equality makes no sense, and so Europe's main support beam would fall. And without its support, Europe's integration will also come down. In order to be able to provide Europe with an adequate political model that responds to its goals and needs, we must bypass the creation of a federation of nation states. It is an apparently misunderstood formula, but it expresses with enough clarity our search for a 'sui generis' model with innovative characteristics different from any other experiment ever carried out, in order to honor precisely that exceptional nature of European integration's history which we have not yet finished building. It is also a way to affirm our collective determination to continue on a ground-breaking path, even if it involves some uncertainties.

The principle difficulty we have confronted lies in the necessity to bring together the Europe of the states and the Europe of the people, the double base on which European legitimacy is established, and to solve the equation that results in a balanced institutional system. The federalist type models that we are familiar with solve this difficulty by turning to a bicameral system. The second chamber, or senate, serves as a forum of equal representation of the States and shares the legislative function with a chamber of representatives. In the known cases of federalist experiences, this solution has yielded quite satisfactory results. 207 States with a strong identity

Nevertheless, the transposition of this model to the European Union is faced with two underlying problems from the beginning. First, the European Union is formed by nation states bearing a strong identity constructed throughout history and that display a profound diversity between them that they wish to maintain and, if possible, develop, despite being aware that they are part of a collective project that gathers them around common aims and interests. On the other hand, the institutional structure of the European Union is based more on shared powers than on a separation of powers. Furthermore, the shared powers’ geometry varies depending on if the topics in question belong to the first, second or third pillar. Thus, for example, the legislative function currently corresponds to two organs, the European Parliament and Council, although the European Commission has the exclusive right of initiative. However, the Council and Commission share executive functions, all the more extensive as over the last few years the powers of the Union have expanded considerably and currently include foreign, security and defense policy.

As such, the option of a federalist-like bicameral system, provided with a senate, in which every state is represented in an equal way and shares the legislative functions of the 'first chamber', implies a profound reform of the current institutional architecture, given that the allocation of powers to every organ would have to be reorganized as would the conditions under which they work. It is not an easy route, but we will only manage to lay the groundwork for a more politically integrated Europe if we have the courage to attempt this institutional transformation. Also, the route that must be followed can be explored in several stages.

Spelling Out European Citizenship

The last point that I would briefly like to address refers to the relationship between Europe and the Europeans. European citizenship has yet to be fully spelled out in order for the unification of Europe to truly constitute the founding framework of the twenty-first century. Take for example the case of Portugal, where being definitely aware of being Portuguese in the twenty-first century is also, and at the same time, being European. In other words, we must accept our double citizenship and the individual and collective responsibility of our community that shares values and destiny that is Europe. At a time in which the concerning behaviors of xenophobia and intolerance are beginning to proliferate and acts of discrimination and exclusive situations are multiplying, it is important to remember that the European Union represents, first of all, a space of open and shared citizenship and we have civic and ethical responsibilities we cannot avoid. In order to fully carry out this open, inclusive, civically responsible European citizenship, I dare to believe that we will arrange a constitutional pact that will establish a set of fundamental rights, civil liberties and social and economic rights for the citizens of the federation. But that will not be enough to create a European public space, nor to create a political community and impose a participatory European democracy; clear goals of Europe. For that it is necessary for citizens to reconcile with Europe, identify with her and renew their compromise to the integration of a space of common life, based on Universalist values and a humanist vision of the world.

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Claretian Missionaries in Europe Joseba Camiruaga cmf

I.- Some impressions about the European context. II.- A biblical reflection. III.- A draft model for change. IV.- The process to reorganise and restructure the Claretian presence and mission in Europe.

I.- Some impressions about the European context.

The future belongs to those who believe in the beauty of their dreams.

Luke 12:54-56: He said to the crowd: “When you see a cloud rising in the west, immediately you say, ‘It’s going to rain,’ and it does. And when the south wind blows, you say, ‘It’s going to be hot,’ and it is. Hypocrites! You know how to interpret the appearance of the earth and the sky. How is it that you don’t know how to interpret this present time?

The Gospel presents us with a call by Jesus to learn to read the Signs of the Times. It was this text that inspired Pope John XXIII to summon the Church to heed the Signs of the Times and to better understand the calls of God in the events in the history of humanity.

Jesus puts a universal human experience into words. Each and every one of us, in his/her country and region, knows how to interpret the appearance of the sky and the earth. Our very bodies can sense when rain is approaching or when changes in the weather are brewing. Jesus talks about observing nature as one of the most importance sources of knowledge and of the experience He himself had of God. It was the observation of nature that helped Him to describe new aspects in the faith and in the history of his people. For example, the rain that is sent on the righteous and unrighteous, and sun that rises on the evil and the good, will help Him to formulate one of His most revolutionary images: “Love your enemies!” (Mat 5:44).

Jesus draws the conclusion for His contemporaries and for all of us: “Hypocrites! You know how to interpret the appearance of the earth and the sky. How is it that you don’t know how to interpret this present time?” St. Augustine said that nature, creation is the first book written by God. God speaks to us through it. Sin scrambled the letters of the book of nature and that is why we are no longer able to read God's message stamped on the things of nature and the events of life. The Bible, God’s second book, was written not to occupy or replace Life, but to help to interpret nature and life and to learn once again to discover God’s calls through events. If we share with each other what we can see in nature, we will gradually discover God’s call in life.

The Christian faith is also a belief, an experience linked to the weather. It takes root in the earth and also depends on the sociocultural context to grow and develop. It is incarnate. That is why Jesus’ warning to look at the clouds over and over again and predict the climatic conditions is so important for the Claretian missionary. So it seems we have to look at the sky to be able to discern what it is going to do over the earth. It is not about flight or evasive nostalgia, but about becoming established in the earth. Our home, our land, our estate are here and we are not permitted to transcend it before time, and escape to the stratosphere. So we are invited to listen out for the signs of the time and the times, of the moment in history we happen to live in.

This looks like a serious task. And no easy one, either. Apart from always being tempted to escape, the danger of allowing oneself to be dazzled by mirages or to mistake the approaching storms for mild or light showers is no less. Or the other way round. What about those small clouds rising up in the west today or those southerly or northerly winds? Will they bring about changes in the temperature tomorrow and mean we will need to carry an umbrella?

We would most likely make use of social and cultural “meteorologists”, observatory data, statistical data, trend studies, but even though we might have all that information available, we cannot be assured of success in our prediction. Sociocultural sounding out is so unsure, is so fraught by a lack of precision, everything is so much at the mercy of imponderables that escape the most vigilant eye; as a result, we have to resort to trial and error, even to correcting the diagnosis as time passes.

Nevertheless, we cannot stop taking a global look at some of the sociocultural aspects that influence our faith and its evangelizing and missionary approach. An incarnate belief is exposed to the inclemency of society and culture. In which direction and by what means are we, the Claretian missionaries in Europe, being pushed by the current situation and the near future? That will have to be determined. We have to try to see as well as possible. But we have to try and be disciples and followers of Jesus. Faith is nurtured by witness. We are interested in being witnesses as well as we can in this world which is approaching. This is the true aim of any diagnosis. If it ends up as an intellectual or cultural game, we will have wasted time and lost sight of the aim.

I am going to share with you some impressions, in a synthesised, telegraphic way. However, I have no intention of being exhaustive, in other words, they are impressions mostly formulated as questions. Please forgive me if you find the lines of my drawing or map too thick. They are just a few bars, a few notes, of a longer and more open piece of music. The scope of my view is very limited. I suffer from short- sightedness and eyestrain. You will have to use some binoculars to see further or adjust the zoom lens to see the details more precisely.

1.- At the dawn or dusk of an epoch? Isn't this a twilight moment 167? I’m interested in the future because that’s where I’ll be spending the rest of my life.

Each epoch and historical moment has its own atmosphere and vital force. What shade is the current sociocultural moment? Which colours predominate? Is the day coming to an end or is the dawn not far off? Is it not a twilight era of change and transition, of crisis, of threshold, of the end of one epoch and the start of another one? Aren’t we left with the sensation that the responses and meanings given are of no use to us or are starting not to be of any use to us, and we need to recreate them, find new expressions, etc.? Aren’t we also experiencing a kind of impotence or lack of resources within our reach, don't we need something else that we don't yet have? 210 Do not the diagnoses concur with this sensation of the ending of one epoch and the opening of something else that has yet to be born?

Wouldn’t one say that we are surrounded by uncertainty and insecurity that are causing us to tiptoe in a feeble way? Do these times of ours favour prophetic spirits or are we given to hasty, radical resolutions? Aren’t we weighed down by a kind of weariness and aren’t our minds befuddled? Isn’t our mood one that is bitter and pessimist? Will we be prepared to live an uncomfortable faith that is typical of the person who is changing their attire and has yet to find something suitable? Isn’t this the right moment to live a faith on the point of seeking and finding its place and position in a society and a culture? Isn’t this the moment for living a faith that is “feeling its way”, and is underpinned by wisdom and a missionary zeal?

2.- Believing and evangelizing in a functional world. An entrepreneur sees opportunities where others see only problems.

How is one to believe and evangelize in the midst of a world in which everything or nearly everything is organised functionally and the instrumental appears to take precedence over meaning? Does believing itself have any raison d’être if we tend towards total control? Can we see beyond what we have in front of us if we don't raise our eyes or penetrate the depth of things?

The techno-economic would seem to prevail. I’m referring to the conjunction of techno-scientific logic and production, techno-science and economy. A way of looking at reality would appear to be growing, a logic or thought that tends to see objects and nothing but objects. Objectivising in this way is suitable for dealing with everything as a means or tool. Functionalization expands the “virtues” of efficiency, profitability, usefulness and a pragmatism that makes us realists through and through. A blunt, utilitarian immanence that creates a world trapped in profitable functionality that turns everything into the means for another means. In a cold, utilitarian atmosphere, the offer of gratuity and even meaning are not easy. If reality only has a flat surface, if reality can be reduced to a physical and mathematical complex variable or to a mere number, if meaning is desiccated, if the desert or steppes of the instrumental and useful is increased… In this atmosphere a certain credulous incredulity also proliferates. With the desert or in the steppes, thirst increases and with it the desire for springs of meaning and the oases of an encounter with the Mystery. There would appear to be a yearning for depth. One would also have to distinguish properly and not mistake mysteries for transcendence nor puddles for lakes of sacredness.

Here we have a great task and a wonderful opportunity. To be witnesses to depth in the midst of the profane. We have to return to reality its mysterious evocation of something else. We have to live sacredness along the paths of the profane while revealing the presence of the Absent one. The task awaiting us is also that of being witnesses and guides of the Mystery. To live God's presence in everyday reality, to drench ourselves in His waters so that we can be initiators and introducers, “propaedeutic instructors” along the paths of the experience of God. What matters is the experience of a mysterious presence, in other words, to be able to offer the experience of meaning in an instrumental and pro-efficient world, to bear witness to an unverifiable but authentic presence, to encourage people searching for paths but without any compass that will point to meaning. The challenge for us is a cultural and humanizing challenge. We will have to broaden and help to broaden the rationality to

211 be humans and to cure this modernity of a unilateral infection to provide this technical and productive system with awareness and the capacity for self-criticism.

3.- Believing and evangelizing in the world of communication. Failure defeats the losers and inspires the winners.

How are faith and evangelization affected when we are contemporaries of our world? How is one to believe in the era of media cosmopolitanism? How to bear witness to the Mystery announced as The Good News by Jesus in the digital society? How to be witnesses in the midst of an avalanche of destructured images and news items of this information society?

The world has become global; the market, technical aspects and communication are responsible for this. Globalization is also media-based. Globalization carries the American imprint of large production lines of images and dreams, stars and consumption: the same fashions, the same songs, identical flavours and tastes. Globalisation in a youthful colour and can easily be digested: a frenetic, changing rhythm to the sound of the market. Media culture is probably what is making our world uniform. It does so from the consumption of sensations, from the culture of the impact, from the unceasing sampling of experiences and sensations and from immediate enjoyment. It doesn’t matter if everything or much of everything is banal.

Is it a strategy for avoiding the vital questions in a society that is underpinned by experiences and easy emotions? Is it a kind of premeditated closing of reflection and self-awareness? How can transcendence have a place where there is no room for silence nor a return to what has been experienced? Non-transcendence would appear to dwell in the elements of immediacy. It would appear that a shock, a break, a halt… is needed to enable an opening to be made to the other that lies beyond what is given, if one is to enjoy oneself. The world of young people is the most exposed but not the only one. The “weekend” culture is a manifestation.

Could something else emerge out of a fluid, diffuse religiosity that centres on the individual him-/herself and his/her inner being, in the interests of his/her well-being and sense of comfort, and help him/her to become unblocked and harmonized? Will it not be a question of proximity and persistent listening and accompaniment because in the end everyone, including the young people of the digital society, has the same questions with respect to life and experiences the same dissatisfaction with him-/ herself and with the world around him/her? Will it be a matter of watching and waiting? Is it not an occasion to bear witness to a life before a society that aims to sweep the unavoidable questions about existence under the carpet? Is it not the moment to go on being a kind of lighthouse in time and continue to be a free offer of meaning? Or is it that we have the sensation and we fall into the temptation of thinking that the closing-down is total and that this society is selling off transcendence in the unending experience of sensations? This time, which is seeing the popularization of banality, could be a favourable moment for purifying faith and for establishing it in the seriousness of life. Faith, also as a “shock therapy”, in a society drugged by easy consumerism and entertained by instant gratification. There may be no alternative to the time of fun and escape, the sensations market and the society of experiences, but loyalty, in other words, to love constantly (more than simply knowing or feeling).

212 4.- Believing and evangelizing in a pluralist, relativist culture. People are not remembered for the number of times they fail, but for the number of times they reap success.

How are people to be believers and missionaries in the midst of a plural offer of ideologies and visions, religions and cults? How is one to maintain and evoke the passion for the Absolute in a culture of trivialities and the society that seems to be tiring of utopian dreams? How is one to believe and offer the witness of faith in a society that seems to be realist and relativizing?

We live in cultural diversity. So we live in a plurality of world visions, beliefs, behaviours and ideologies. The clear, implicit question is, “What is the truth?” “Where is the truth?” Relativism drops anchor in the midst of this pluralism which the mass media put before our eyes with a sensation of immediacy. The whole world is within reach through the media: the other and different, in front of us and live, even though the proximity and transparency is digital and virtual. We have become tolerant even though it may only be due to ambient imposition. Diversity is habit and spectacle. We are not the only ones who hold a belief that claims to be true. They all present themselves with that claim and exigency. At the most it would appear that the truth is presenting itself as aspiring to the truth. The most we can offer are some guarantees of the reasonableness of that truth.

Isn't now the moment in which our faith and our proposal of faith should become more aware of the fact that it is faith, in other words, that after reason, one has to leap to the existential risk of the option? Is this not the moment to be more understanding of and closer to other beliefs, options, traditions from the moment in which, even for us, the faith has been transmitted to us in sociocultural interpretations that we call traditions? Do we not notice that faith, in the final analysis, is more a question of option, of risk in love, than of knowledge? Is there not an inner darkness within faith, an insecurity that can only be overcome by hopeful confidence? Can we not confess our temptation not to believe because we, too, are believers and atheists and agnostics all at the same time? Have we not discovered an atheist in the cellar? Don‘t we need to rebuild the grace of believing every day? Do we not better understand the postmodern tone of the “weakness” of thought when we, too, are dealing with deep and difficult questions? Are we not tempted by the need to have assurances, clarity and firmness? Are we exempt from the temptation to return to traditional interpretations of tradition? Does not a fundamentalist sensitivity emerge in the midst of this cultural relativism and these quicksands? There are those who cling to beliefs like truths set in stone, unmovable and armour-plated by orthodoxies, authorities, literalisms.

But are there also those who eschew the uncertain nature of faith by fleeing towards an experimental walk through different groups, beliefs, doctrines as a form of eclecticism? In any case, does not security undermine the trust that faith calls for? Is it not a call to live in hopeful confidence in faith? Can our faith be firm in that risk and does it accept a dose of uncertainty, of not knowing, of not understanding? Is our faith one that is prepared to dialogue and remains open to presenting itself with the insecurity of all existential options and meaning and be constantly seeking? Isn’t ours a faith that is not exempt of dark areas, a faith threatened by a lack of hope that hovers like a cloud at a moment when the spirit is feeling down?

213 5.- Believing and evangelizing in the culture of uncertainty and risk. Man discovers himself when he pits himself against an obstacle.

How are the believer and missionary to react in the society of widespread precaution and fear? How can one succeed in turning the discovery of the contingency into an opportunity to humanize hearts and society? How is one to instil hope into a society and a culture that seems to have low expectations?

There is something like a diffuse, widespread danger that is threatening everyone. It is not only nature with its uncontrolled catastrophes or the appearance of phenomena that resist scientific, medical, technical, etc. taming. It is society itself that seems that it could have and/or has perverse consequences in some dynamics that it itself has generated. Science has its threatening side. So does industrialization, bureaucracy, communication, etc. There is a radical ambiguity in some processes that is not insignificant. And this ambiguity does not allow us to simply live cocooned in a pleasant, calming conscience, in blessed innocence. And society discovers that there is no magic wand, nor does it have the words to eschew the risk that surrounds us and in which we are immersed. It is like discovering all of a sudden and when one thought one could advance towards the total control of everything that the very all slips through our hands and we discover that we can even be the victims of a mechanism we cannot direct and, when need be, stop. We discover the contingency. Now we are more aware that we do not have control over our world (financial capital, economy, science, etc.). Limitation, uncertainty, innate precariousness are turning into everyday experiences. It comes as no surprise, for example, that the human being him- or herself is starting to feel mistrust for his/her own constructs and is also becoming fearful. The magic grows alongside computation. And we feel the tremor of fate and the need to surrender ourselves up to the spells.

Can faith turn into magic that will respond to the need for security and control as a way of making use of the world? Can religiosity be brought in line with the user’s needs, a faith to eschew the discomfort of individuals and the group? Would that not be another way of exploiting faith? Is not the idolatrous temptation to make use of the divine as we wish along the road of uncertainty and insecurity permanent and ongoing? Does faith have to be something like the antidote against the fears of our day and age by means of an easier shortcut of its eschewing instrumentalization? Are we not tempted by evasive spiritualism in this risk society? At a moment when trust in earthly things appears to falter, do we look up and lose ourselves in an easy substitute contemplation? At this time of uncertainty are we threatened by the spiritualization of faith, flight or refuge in pseudo-mystics of the contemplation of the self?

6.- Believing and evangelizing in an individualist and subjective culture. Experience has taught me a few things. One is to listen to my intuition, no matter how things sound on paper. The second thing is that, on the whole, you are better at doing what you know. The third thing is that your best investment could be what you don’t do.

Is faith not being individualised and even subjectivized in a society that seems to revolve around self-realization? How do the reference points change when the self, the individual, is placed in the centre? What are the consequences of a faith that is lived more from the individual and his/her subjectivity?

214 We usually say that western culture is a deeply individualistic one. Modernity has led, through a host of vicissitudes, to putting the individual at the centre. The process by which the natural, institutionalized or consecrated powers have become independent has been clear. It has been a long walk full of twists and turns that have been forging a person who is more aware of his/her dignity and autonomy and more relativizing of traditions, titles and legacies. Alongside the above, introspection and subjectivization have prompted the person to discover his/her inner man/woman. The introspective view has permeated art, thought and culture in general. Also, alongside the above, the crisis in metaphysics, in objective rationality, in ideologies have helped to create and to cause to grow a subjective projection in western culture particularly in the areas of belief and meaning. We are in the epoch of consumerist individualism and subjectivism of meaning.

Has religion become more individualistic? Has the emphasis shifted from the institution to the individual? Doesn't religion revolve around the specific person rather than around its dogmatic, disciplinary, organisational, cultural, etc. conception? How does all this affect the style of religiosity of western society and culture? Has the Christian religion become individualised? In a situation of cultural pluralism and deep secularization the loss of social pressure has liberalized religious choice. What does a subject-centred faith signify? Is a faith subjectivized? What does the loss of institutional control of belief and subjectivization that has no qualms about mixing different religious traditions in a kind of syncretism and eclecticism signify? Is this religious ecumenism now being engaged in by the individual who chooses and mixes beliefs in a kind of tinkering around? What is the significance of a faith that is less doctrinally structured, less rooted in a tradition, less referred to institutional control, more individual and subjective and, for that precise reason, more slippery and changing? Does all this have something to do with more emotional communities, in other words, with communities that live their faith more from the appeal of participation in an affective group atmosphere but with neither the consistency nor rigour of an institutional bond? What does weak structuring mean? What is the significance of a faith that becomes more experimental, a kind of exploration or individual pilgrimage until a definitive option is reached? Have we become accustomed to accompanying, more fully, processes of believer search in which orthodoxy is not the first element nor, most likely, the most worthwhile one to be taken into consideration? This is also a challenge. A subjective faith with a more emotional and experiential tonality; one that is more affective, more holistic, that distances itself from the institution (although it does not necessarily cut itself off from it completely); a faith in which adherence towards the institution and tradition changes (naturally it is a more critical adherence), and which demands a perceptiveness and knowledge towards the companions, and educators, in the faith.

7.- Believing and evangelizing in a society and culture of inequality and exclusion. If you are seeking different results, don’t keep on doing the same thing all the time.

How does the socio-economic reality influence culture and belief in our day and age? How are the problems of inequality and exclusion reflected in faith and in its missionary approach? How does faith –and evangelizing work too– feel called upon to respond to a situation of inequality and injustice? How does the Christian religion position itself in a context of inequality, the socially disadvantaged, social exclusion?

215 We may be rather weary of being reminded about and being bombarded by illustrations of the economic crisis and its consequences. Let alone the inequality in our world. This inequality not only does not stop, it is expanding. The dividing of the world into two –the rich and the poor– takes place within societies too. It divides our society into two or three parts: one formed by those who belong to the system by means of a well-paid job for life (those of the culture of satisfaction?), that of those who strive to attain a dose of security which often escapes them; that of the socially excluded in our rich societies who have no job, no security, nor a place in society as a result.

Can faith be a great driving force or social critic in the midst of and against the situation of social hardship? Or is faith a cushion to provide balance, or consolation? Is faith a social mobiliser against the system? Or is faith installed in a liberal or neo- liberal present, which belongs to the person who lives even relatively well and who does not consider the messianic and liberating perspective of the Kingdom? Is this not a favourable moment for the Christian faith to become aware of the situation of split, inequality, injustice in which we live and to revive its genuine, radical option for the human being in need? In this situation do we perceive the gross injustice which demands a change in society, a change in lifestyle in the name of the Gospel and of the defence of the human being? Is ours a missionary approach that echoes the outcry of the poor and oppressed and which is rehearsing a realization of the Kingdom? Does our faith have a political dimension? Does our faith become ethical and solidarity-based? At a moment of low social expectations and discredit of politicians and politics, what predominates more? Political passion, prophetic appeal, the complicity of faith, stagnant installation or abusive pragmatism? Does our faith have a structural dimension? Is it an incarnate faith that receives the call of the poor and stands up to the neoliberal society?

8.- Believing and evangelizing in the culture of immanence. Success is not for those who believe they can do this, but for those who actually do it.

What happens to the Christian faith when it has to live in a world that looks at the ground it is treading on and hardly ever raises its eyes to the heavens? How are people to be believers and missionaries in an immanent culture and society of small or micro-sized transcendencies? How is one to live and present the Father of our Lord Jesus in a time of lay spirituality and wisdom?

This is not the moment to go through the history of the process that has led us to this cultural and social moment of strong, deep immanence. It suffices to say that this way of seeing reality and relating to it seems to end up by becoming institutionalised. Perhaps one could say that certain transcendental visions have ended up eroded. The immanent vision has ended up expanding and receiving its citizenship charter. Immanence, the intramundane, appears to have asserted itself as a humanism of the affirmation of life and reality and often against Christianity.

There is no doubt that this process has also had its positive elements. For example, autonomy with respect to reality is presented: mundane, temporal things and events have value and consistency in themselves, they are provided with their own density. But it is also true that this characteristic of immanence poses serious problems for faith and forces us to rethink the matter of transcendence or the belief in a culture of immanence.

216 Does our faith value the temporal and the mundane in its consistency? Has our faith rediscovered and/or reaffirmed God as the creator in the midst of the creation, the corporeality and all human talents and potentials? Does the experience of faith strengthen reality, does it re-evaluate life? When reaffirming the reality we touch, does our faith become deeper and/or rise to a transcendence that breaks the confines of mere, dull immanence? Does our approach to faith help to get closer to the presence of the Absent one? Do we know how to wait confidently while we are saved the hard search for human solutions for everyday problems? Do we know how to say at the very heart of our immanence that we feel sought after, questioned, found?

I am going to conclude this first point with my impressions about the European context.

Eppur si muove (and yet it does move) is the controversial phrase in Italian that, according to tradition, was uttered by Galileo Galilei after forswearing the heliocentric vision of the world before the court of the Holy Inquisition. From a symbolic point of view, it sums up the tenacity of scientific evidence when faced with the censorship of faith, the quintessence of the scientist’s perseverance before authority-based conventions. As the Inquisition was poised to condemn Galileo to death if he did not retract that the Earth revolved around the Sun, and assert it was the other way round, one of the scribes present wrote down what Galileo said after that trial: eppur si muove. Our believing, loving and hopeful conviction continues to tell us that even though it seems to us that European history and the world have no shape, that everything “was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the water.” (Genesis 1:2). From the Spirit we cannot say that ours is a “massa damnata” (condemned crowd).

I began this first point in my exposition by referring to Pope John XXIII. And I will conclude by referring to him. “We prefer to restate our confidence in our Saviour, who has not left the world He redeemed. Indeed, making our own Jesus’ recommendation that we learn to discern ‘the signs of the times’ (Mt. 16:4), it seems to us that we can make out, in the midst of so much darkness, more than a few indications that enable us to have hope for the fate of the Church and of humanity.” (Blessed John XXIII, Humanae Salutis, 25 December 1963).

The expression, now so well-known and so widely used of ‘the signs of the times’ appears in the Bible, and even more specifically, in the Gospels in the mouth of Jesus of Nazareth. I do not know whether I have included all the texts, but some of them at least: Matthew 16:1-4; Mark 8:12; Mark 13:1-23; Luke 12:54-56. As I see it, this expression is an invitation to acuteness, intuition, discernment, perceptiveness. This expression (“signs of the times”) was inserted for the first time, as far as I know, in the history of theology and in a systematic way (on a study level) on the occasion of the 2nd Vatican Council. The signs of the times call for attention and observation that is both intelligent and wise in equal measure, equally acute and perceptive. It could be that never in the history of humanity have evolution and changes been so rapid and so much without our collaboration and intervention. Each and every one of us, in our life that is always short, also pass through many and diverse stages in an accelerated way. The state of permanent change has reached our awareness as a situation of fact that is the cause of our perplexity, even of the dizziness that we frequently feel.

217 So this serves as a brief outline of the task to go on making out the challenges that in the context of our European society and culture are being faced by our faith and our missionary and evangelizing vocation. Some simple (simplistic?) brushstrokes to outline a task that is beautiful and urgent in equal measure. We are not short of incentives and appeals. Let us hope that our hearts do not enter the dynamics of faintheartedness, fear or dread. I believe it is not a lack of future but rather the fear of challenges that may paralyse our ardour, zeal, passion.

II.- A biblical reflection.

A true loser is someone who is so afraid of not winning that he/she does not even try.

This is the second point in this intervention of mine but I have to admit to you that it was the first point when I was thinking about and planning this exposition. I am proposing that together we make a very simple interpretation of a well-known passage from the New Testament, more specifically from the Acts of the Apostles.

If we were to be asked what the most important event is (if it can be described thus) in the above-mentioned Book of the Acts of the Apostles, we would probably say “Pentecost”. I am not going to cast doubt on this response. However, let me propose another event for you. And the reason is that I believe that it is an event that in time will be more important for the future of the nascent Church of Jesus. I am referring to an event that could even go unnoticed among so many events of such importance recorded in the Book of the Acts of the Apostles. I am referring to the passage about Peter and Cornelius recounted in chapter 10.

I believe this account marks a moment that will subsequently be decisive in the Book of the Acts of the Apostles owing to the significance of the event that is described. For a start, Luke made this account the longest in his book. I believe the length and the importance, in this case at least, go hand in hand.

The climax of this passage is the meeting between Peter and Cornelius, Peter's speech, the coming of the Holy Spirit, the baptism of Cornelius and all his family (10:24-48). Another moment takes place before that central moment: Cornelius’ vision (10:1-8), followed by Peter’s (10:9-19). That central moment is followed by another moment: Peter’s report to the Church of Jerusalem (11:1-18). In that report Peter not only recounts what happened at Cornelius’ house, he also described the vision he himself had at Joppa.

I am not the right person nor is this the right moment to engage in an exercise of lectio divina on these texts which I have pointed out to you or about this event which I consider to be far-reaching owing to its importance and significance for the future of the history of that first Christian community. But I trust you will allow me to pause at the word VISION. And I am pausing there because both Cornelius and Pedro each have visions that end up signifying that it is God who sets the course of events in motion, designed to force the meeting between the two individuals, Cornelius and Peter. The meaning of each of the visions related in this account may not be clear when considered on their own. Only the meeting between the two recipients of each vision will be able to clarify their meaning and also provide a key for interpreting

218 events directed by the action of God. The meeting between Cornelius and Pedro will lift the darkness from the two preceding visions.

If my Biblical search engine has not failed me, this term (“vision”) appears in the Bible in the following way: 39 times in the plural and 67 times in the singular. It goes without saying that it appears in many contexts and in many different ones. Visions are part of the Bible plot and of recent times. So for example: “In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams.” (Acts 2:17). “God will reveal himself to the prophets in visions and will speak to them in dreams.” (Numbers 12:6). “I spoke to the prophets, gave them many visions and told parables through them.” (Hosea 12:10). “And afterward, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions.” (Joel 2:28).

The meeting between Cornelius and Pedro is preceded by a VISION (two visions to be more precise) and is followed by the VISION, this time the one that Peter himself will recount and explain to his interlocutors at the Church of Jerusalem. In Peter’s vision there is a resistance. And the aim of the vision is to help Peter get over that obstacle. The obstacle, Peter’s resistance, is posed by the unclean, in other words, by the gentiles. Gradually, from that vision onwards, Peter finds himself forced to reduce the distance separating himself from Cornelius, and when that happens the final result is going to be the doing away with religious barriers. Please allow me to pause on the word VISION for a moment.

It would seem that even before the word “vision” was popularized by the EFQM model (in this room there are people familiar with this model and even experts), it had already appeared in the Judaeo-Christian religious tradition. In the EFQM model the “vision” describes the goals in the medium and long term; it is “external”, in other words, it is orientated outside the institution or organization; and it should express, in a colourful and visionary way, how the organisation or institution wants to be perceived by the world. So in this model the “vision” is what causes one to look “outside” and is oriented towards the longer term in the sense of recuperating identity, essential unchanging aspects.

If we were to transfer this EFQM model and the term “vision” to an enterprise, one could say that the vision specifies and describes the future situation that the enterprise wants to have, and the aim of the vision is to guide, monitor and encourage the organisation as a whole to achieve the desirable state of the organisation. The vision specifies the goals we are aiming to achieve in the future. The vision approach is of an inspiring and motivating nature. To specify the vision, we will find it helpful to answer the following questions: What do I want to achieve? Where do I want to be in the future? Who am I going to do it for?

Pedro’s vision in Joppa is a gift of God that is revealed to him. God makes known to him not only the hidden mystery or secret but the meaning of the events that are going to take place and which have yet to happen. God makes known to him and reveals to the visionary, Peter in this case, what is human eye is not capable of discovering or interpreting. There is an intelligence and a wisdom born out of this way of seeing things differently; it is new in this revelation and vision that come from God. The sleeping man of God, who dreams and sees at the same time, is no longer the master of himself and offers no resistance. Anyone who is not the master of him-/ 219 herself and who offers no resistance dreams and sees what God is showing and making known to him/her. For that very reason dream time is regarded as being an auspicious time for God’s vision.

Having reached this point you may be wondering why I have made this pause along the way with a brief presentation of this New Testament account relating to VISION.

I believe that the mission of our Congregation today in Europe is the reason, purpose, aim or raison d’être of the existence of our Congregation, in other words: 1) what we are setting out to do in this context or reality, and 2) who we are going to do it for. This mission is influenced right now by certain specific elements that are, for example, our history as a Congregation in Europe, our preferences of priorities, the external or environmental factors, the available resources, our capacities, etc.

On the other hand, the VISION specifies something like the path towards which our Congregation in Europe is heading in the long term and serves to set a course for and stimulus for orienting the strategic decisions we have to take as evangelizers and missionaries on this continent.

The mere fact of establishing, even with consensus and clarity, what we are doing as Claretian missionaries in Europe today (the current priorities of each one of our Entities or of all of them as a whole), does not necessarily say anything about the future of our Congregation on this continent nor does it incorporate the meaning of a necessary change and of a long-term direction. In other words, there is an even greater imperative, that of considering and deciding what we need to do and how we should evolve in our missionary configuration, presence and service in Europe. This, strictly speaking, is the VISION.

I believe this Mission Encounter of Europe we are attending on this occasion is most likely an opportunity as well, and I do hope we will make the most of it to see beyond of current European Claretian reality and think, even strategically as well, about the future, about the changing needs and expectations, about the emergence of new conditions, etc. We must make some fundamental considerations about where we want to take our Congregation in Europe and where we want to situate it. And to do this, we need to develop a VISION. In short, the vision sets out to be an exposition that indicates where our Congregation in Europe is heading in the long term and what it needs to be transformed into.

And I’m saying this because the VISION (returning to the image of Peter’s vision in Joppa) in fact constituted a further step between the ‘before’ and the ‘after’ of the Church's mission from the moment when Cornelius (and the rest of his family), being a pious man but non-Jewish, was the first Roman to be baptised. So what we have here is the first gentile to be baptised into the Church. I say it was a step further because that baptism did not signify the definitive yes of the Church of Palestine to the mission among the gentiles, nor the official recognition of a Christianity open to the gentiles and released from the observance of the law.

But it was a step forward in a very specific line in the expansion process. In some way that new development signified a break and an opening up. A break, first of all, with the previous tradition that appeared not to have been called into question, and an opening up, secondly, towards a reality that was new and unknown at that moment (which even prompted discomfort and concern among some people, and 220 demanded a contrast specifically with the Christian community in Jerusalem). That step later led to an opening up of Christianity to the gentiles without the compulsory nature of the law.

Could it be that we are lacking visions and perspectives? In other words, immediate and direct contemplation, maybe fantasy and imagination as well, images and enlightenment, not only and not mainly from scientific, rational, sociological, technical intelligence? Do we not need to dream? In other words, do we not need a clear and immediate knowledge, perhaps “imagination” as well, a certain visionary capacity? Vision without action is a dream. Action without vision is simply letting time pass. Action with vision is about making a positive difference. Vision is, in the end, the touch of the Holy Spirit. Will it not be that only the person who enters a state of ecstasy will be capable of perceiving the phenomenon of the VISION that God is proposing to him or her?

III.- A draft model for change

Only the person who gets up and seeks the circumstances and creates them if he/she does not find them triumphs in the world.

Below, in a considerably abridged version (a greater, more detailed explanation would be required), we have a model that is not complete, let alone definitive, of a proposal for strategic vision and change to reflect on the Claretian presence and mission in Europe. This model follows the 8 STEPS FOR CHANGE by John Kotter168.

Step 1: Establish a sense of urgency If change is going to occur, it is necessary that the whole company really wants it to happen. That a sense of urgency be developed around the need for change. This may help to awaken the initial motivation to get things moving. This is more than just presenting a set of statistics or talking. An honest, convincing dialogue about what is 221 going on needs to be opened. If a lot of people begin to speak about the change that is being proposed, the urgency can be built upon it and it can feed itself. What to do:

• Identify potential threats and develop scenarios that show what could happen in the future. • Examine opportunities that should or could be exploited. • Start honest discussions and give convincing reasons for getting people to think and speak. • Get customers to help in order to reinforce your arguments.

Kotter suggests that for change to occur successfully, 75% of the company's directors and managers must “buy” the change. In other words, it is necessary to work hard in this first step and invest a lot of time and energy building the urgency before moving on to the next step. There should be no panic nor a big jump so as not to run the risk of fresh losses in the short term.

Step 2: Form a powerful coalition Convince the people that the change is necessary. This often calls for strong leadership and visible support by key people within the organisation. Managing the change is not enough. It also has to be led. People to lead the change can be found within the company. To lead change, it is necessary to form a coalition or team of influential people whose power comes from a variety of sources, including the positions they hold, status, experience and importance. Once your “coalition” has been formed, it is necessary to work as a team on the ongoing building of urgency and the impulse around the need for change. What to do:

• Identify the true leaders in your organisation. • Ask them for an emotional commitment. • Work as a team to build the change. • Identify the weak spots within the team and make sure there is a good mix of people from different departments and different levels of the company.

Step 3: Create a vision for the change

When starting to think about a change, there will probably be many big ideas and solutions going round and round in circles. Link these concepts with a general vision that people can easily understand and remember.

A clear vision can help everyone to understand why you are asking them to do something. When people see for themselves what they are trying to achieve, the instructions they are given make more sense. What to do:

• Determine the values that are fundamental for the change. • Produce a brief summary that will capture “what you see” as the future of the organisation. • Create a strategy for executing that vision. • Make sure your coalition can describe the vision in 5 minutes or less. • Practise your “vision declaration” frequently. 222 Step 4: Communicate the vision What you do with the vision after creating it will determine its success. Your message may well come up against strong competition in the daily communications within the company, so you will need to communicate it frequently and strongly, and include it in everything you do. Don’t limit yourself to just calling extraordinary meetings to communicate your vision. Speak about the vision whenever you can. Use the vision on a daily basis to make decisions and resolve problems. When you keep it fresh in everyone’s minds, they will remember it and act in response to it. It is also important to “walk the talk”. What you do is much more important –and credible– than what you say. Demonstrate the kind of behaviour you expect from everyone else. What to do: • Speak frequently about your vision for change. • Respond openly and honestly to people’s concerns and anxieties. • Apply your vision to all the operative aspects, from training to performance assessment. Bind everything to the vision. • Preach through example.

Step 5: Remove the obstacles If you follow these steps and reach this point in the process for change, it is because you have talked about the vision and have built up the subscribing to it from all levels in the organisation. With a bit of luck, your people will want to undertake the change and achieve the benefits you have been promoting. But is there anyone resisting the change? Are there any processes or structures that are on the road? Set up the structure for change and constantly check for any barriers that may exist. Removing the obstacles can empower the people you need to execute your vision and can help to drive forward the change. What to do: • Identify or appoint new people to be the leaders of change and whose main functions will be to implement the change. • Look at the organic structure, positions and reward systems to make sure they are consistent with your vision. • Recognise and reward the people who work for change. • Identify the people who resist the change and help them to see what they need to see. • Adopt measures to eliminate the obstacles (human or otherwise).

Step 6: Make sure there are short-term wins Nothing motivates more than success. Give your company a taste of victory in the early phase of the process for change. Within a short period of time (that could be a month or a year, depending on the change), you are going to have to achieve results that your people will be able to feel. Otherwise the critical, negative people could ruin the process. Create short-term goals and not just a long-term aim. You want each small achievement to be possible with little margin for failure. Your team for change may have to work very hard to achieve the aims but each short-term “win” may be very motivating for all the personnel. What to do:

223 • Seek projects with guaranteed success which you can implement without the help of those who are critical of the change. • Do not go for early, costly goals. You want to be able to justify the investment of each project. • Carefully analyse the pros and cons of each project. If you are not successful with the first goal, you may ruin your initiative for change completely. • Acknowledge the effort of the people who are helping you to achieve the aims.

Step 7: Build upon the change Many projects for change fail because victory is called very early. Real change takes place in a very profound way. Early wins are nothing more than the start of what needs to be done to achieve the long-term changes. The launching of a new product using a completely new system is very good. But if you can launch 10 new products, it means that the new system works. To secure that tenth win, you will need to go on seeking improvements. Each win provides an opportunity to build on what has turned out well and to determine what can be improved. What to do: • After each win, analyse what went well and what needs to be improved. • Set some goals to take advantage of the momentum you have achieved. • Learn about the idea of continuous improvement. • Keep the ideas fresh by adding more players and leaders of the change.

Step 8: Anchor the change in the company’s culture Finally, to get any change to stick, the change has to be part of the core of the organisation. Corporate culture often determines what to do, so the values behind your vision must be displayed on a day-to-day basis. Ensure that the continual efforts to guarantee the change are seen in all the aspects of your organisation. This will help you to give the change in the culture of the organisation a solid position. It is also important that the leaders of your company continue to support the change. This includes the existing personnel and the new leaders who join. If you lose the support of these people, you could end up back where you started. What to do: • Talk about the advances made whenever an opportunity presents itself. Talk about success stories of processes for change and repeat other stories you hear. • Include the ideals and values of the change whenever you recruit and train new people. • Publicly acknowledge the key members of your original coalition for change, and make sure the rest of the personnel –new and old– remember their contributions. • Make plans to replace the main leaders for change as and when they leave. This will help to ensure that their legacy is not lost or forgotten.

Key points: have to work hard to change an organisation successfully. When you plan carefully and build good foundations, implementing the change will be much easier and it will be possible to improve the chances of success. If you are too impatient, if you expect results too soon, you are more likely to fail.

224 Create a sense of urgency, recruit powerful leaders of change, build a vision and communicate it effectively, remove the obstacles, create short-term wins, and build on the change. If you do these things, you can help to make the change part of your organisational culture. That is when it is possible to declare a real victory.

A very brief resume of all the above can be found in the table on the next page.

STEPS Explanations/Strategies Show that there is a real urgency for change. 1 Establish a sense Create an awareness of the urgency among the top people. of urgency Motivate others about the need to take on board this need for change instead of just being content with the status quo. Leadership has to be exercised by a group of people with the 2 necessary skills, with positive relations and with authority. Create a coalition The stronger this group is, the easier it will be to achieve the of leaders change. 3 Develop a Claretian vision in Europe as the aim to be reached. Develop a vision Develop a set of strategies to achieve the realization of the vision. and a strategy Make all the Entities understand the vision and the steps towards 4 change. Communicate the Involve everyone. vision Make communication flow from the steps that are being taken. 5 Promote the empowerment of individuals and groups so that they Encourage the are capable of overcoming the obstacles that may emerge. active participation of a Drive forward action on the decisions by involving all the large number of necessary people. people 6 Give the change credibility and validity. Get short-term Seek synergies among the Entities, communities, platforms, etc., results and turn shared work into positive experiences.

The Major Superiors and Governing Councils will need to drive forward and encourage the process for change with their sights 7 on the future. Consolidate the The General Superior and the General Government will stimulate aims achieved to and reinforce the process through suitable communications. gain momentum An effort must be made to ensure that the possibilities and strengths are maintained during the process. 8 Get the positive processes of the restructuring and/or Strengthen the reorganisation to establish a new culture of the Claretian results of the presence and mission in Europe. process for the After the unification process, get the new structures for future encouragement and governance to consolidate.

225 IV.- The process to reorganise and restructure the Claretian presence and mission in Europe.

The greatest failure is never to have tried

I am not going to point out each and every one of the moments in this itinerary up until today because I understand that all of you are already familiar with these moments. Nevertheless, I should just like to remind everyone of some elements in this process. a.- From the General Chapter.

23.- Our organisation seeks to encourage the Congregation to be ready for the service of the Church and of humanity (cf. CC 136). The most recent General Chapter, following the previous calls of the Congregation (cf. EMP 51-56), proposed moving towards a more balanced and effective configuration of our Entities (cf. PTV 26). Since then, various Provinces and Delegations have been set up in an attempt to respond to the missionary challenges better: Indonesia-Timor Leste (2005), Afrique Centrale (2005), Santiago (2007), North East India (2007), West Nigeria (2007), Brazil (2008). Other reorganisation processes remain ongoing in various regions.

24.- Despite natural resistance to chance, the processes are being characterised by the missionary concern, realism, participation and the more deeply involved people and Entities generously coming forward. Furthermore, in the course of these years many brothers –among them a considerable number of young missionaries– have accepted posts outside the provinces, and collaboration among Entities has intensified in various fields. But we also established that, despite the importance of the Interprovincial Conferences, they failed to have the anticipated dynamizing and coordinating influence. Neither do we succeed in inculturating ourselves properly in many places and contexts. So we feel a strong call to adopt a more universal perspective –that does not take into consideration our Entities alone–, and to go on discerning –on the basis of the evaluation of the processes implemented– which organisation best addresses the challenges facing the mission.

64.- To continue the processes to review the positions and reorganisation of Entities and to encourage the sense of congregational belonging. For this purpose:

1) We will be advancing, accompanied and encouraged by the General Government, along the road already embarked upon to reorganise the Entities. 2) We will be designing each process for reorganisation on the basis of a missionary project that seeks to address the evangelizing challenges of the area and to take their cultural characteristics into account in particular. 3) We will be conducting an evaluation of the reorganisation experiences carried out that will enrich the processes that are in progress or which may be started. 4) We will be encouraging processes to review positions, which will enable us to spread our strength properly, to adopt a qualitative approach to our way of being present in the various places and to address our missionary challenges creatively.

226 5) We will be reviewing the way the Interprovincial Conferences function by boosting their positive elements and trying to correct their possible shortcomings. 6) In each one of us we will be cultivating the sense of missionary readiness (cf. CC 11, 48) and of our congregational belonging by endeavouring to acquire a more universal perspective that does not take our Entities into consideration exclusively (cf. n. 24). b.- The General Government has expressed its desire to study, with the respective interprovincial Conferences, the most appropriate way of organising the Congregation in Europe bearing in mind the situation of the Entities in these areas. (Action Plan of the General Government, no. 21). c.- The General Government has confirmed its intention of calling a meeting of the Major Superiors from the whole of Europe, accompanied by a member of the said Government to design a process to facilitate a reorganisation. (Dossier of the Meeting of the Major Superiors. Colmenar Viejo 2010. Government Section. Point 1.5. Page 12).

I believe the following have been relevant and significant moments in this process, despite the fact that the list is not exhaustive. I should like to mention, in a telegraphic way, some of these moments as follows:

1. Meeting with Krzylina Mała (Poland) from 28 November to 2 December 2011. 2. Open letter to the Claretians of Europe I. MRP. General Superior. 29 December, 2011. 3. Leaflet entitled “Claretian Missionaries. Reorganisation of the Congregation in Europe”. 2012. 4. Encounter in Fatima (Portugal) from 29 October to 2 November, 2012. 5. Open letter to the Claretians of Europe II. MRP. General Superior. 16 November 2012.

As regards the Encounter in Fatima (Portugal) from 29 October to 2 November, 2012, I believe that everyone will be cognizant of its reflections and conclusive decisions, because they will have been submitted to all the Governments and Entities in Europe. (Although, as I say, everyone will be cognizant of them) the characteristics of our mission style and the five apostolic priorities are as follows.

The new characteristics of our mission style:

* Look after community life, as the witness and proclamation of the Kingdom * Evangelize as a shared mission * Apply a qualitative approach in vocational terms to the whole ministry * Promote Claretian spirituality in our evangelization * Opt for Dialogue as our Mission style * Adopt Sacred Scripture as the constant reference in our Mission

227 The five apostolic priorities:

1. Intensification of the missionary projection. 2. Development of the youth ministry with vocations in mind 3. Solidarity with the poor and excluded 4. Training of evangelizers 5. Claretian locations as centres for promoting our charisma a.- To intensify the missionary projection.

Assistance for the Churches with evangelization needs: the missions in other continents and first proclamation in Europe. Activities geared towards those who are far away: itinerant preaching, the reception that is given at the Retreat Centres. Faith-culture and religious dialogue: the creating of meeting spaces for dialogue of an ecumenical and interreligious nature and with non-believers, those who are indifferent and those who are seeking. Social Communication Media: publishing houses, social communication media and communication technologies, the Internet. b.- Development of the youth ministry with vocations in mind.

To intensify the work to transmit the faith in the early stages of life: Childhood, adolescence, youth; to care for and accompany the Family Ministry; to create spheres for training in and transmission of the faith; Vocational qualification of all the apostolates. This is organised through: Schools as places of evangelization, Youth Centres as spheres for educating in the faith, Universities for faith- culture dialogue, Centres for comprehensive family care. c.- Solidarity with the poor and excluded.

Taking solidarity with the poor and excluded as a transversal line in all our missionary projects; involving ourselves in helping and promoting the populations in need; attending to immigrants and their problems: pastoral, religious, cultural, social, educational, etc.; presence in marginalised areas; work that is done through Procuras, NGDOs and through JPIC Encouragement. In collaboration with other initiatives both inside and outside the Church. Coordinating actions with migrants. d. Training of evangelizers.

To opt for the training of lay and religious evangelizers in terms of Church as communion. To opt for the comprehensive training of evangelizers that involves awareness about their vocation and mission in the Church. To opt to support the evangelizers of our positions who are responsible for evangelizing priorities. Lay training centres or teams. Institutes of Theology of the Consecrated Life. Teams supporting the Mission. e.- Claretian locations as centres for promoting our charisma.

228 To promote Claretian locations like: the Congregation’s charismatic centres, “Visitor’s Centres” of Claretian Charisma, Places of Pilgrimage. Sallent, Vic, Madrid, Barbastro and Fontfroide. This work will be developed in collaboration with the CESC team.

This is a brief reminder with respect to the above-mentioned encounter in Fatima (Portugal) from 29 October to 2 November 2012.

The final milestones as far as this process is concerned in the course of this year 2013 have been as follows:

1.- The meeting between the Major Superiors of Europe and the MRP. General Superior and other members of the General Government (General Vicar and Secretary,) in Buckden on 25 and 26 January 2013. Among other things, the final proposal of the Statutes of the new ECLA conference were drawn up to be subsequently studied and approved by the General Government, the members of its Governing Council were elected, activities like Conference were programmed, certain elements (aspects, proposals and suggestions) were reflected upon to be taken into consideration in the continuation of the process to reorganise the congregation in Europe. The Statutes were approved by the General Government on 4 February 2013.

I think it may be a good idea to have some of the elements of these Statutes in front of us (although I understand that they are known):

Art. 2.- Nature

2.1. The Claretian Conference of the General Superiors of Europe is a space for communion, dialogue, discernment, mutual collaboration and encouragement of the missionary life of the Claretians in Europe.

2.2. This Conference is not a set-up of a legal, supra-provincial nature and therefore has no jurisdictional powers over the Major Entities that form it (cf. Dir. 310,d).

Art. 3.- Aims

3.1. This Conference seeks to do the following:

a.- To help along the process to reorganise the Claretians in Europe.

b.- To promote the involvement of and raise the awareness of the Claretians about the reality of Europe and in their missionary project.

c.- To encourage the mutual knowledge of Claretian people and realities.

d.- To encourage and promote, in a shared mission, specific, common projects that can be run in various parts of Europe by encouraging the involvement of the youngest Claretians, in particular.

229 e.- To take better advantage of our resources so that we can be more efficient at the service of our mission. f.- To present the congregational reality of Europe in the General Chapters and on other congregational forums.

g.- To boost, in the ambit of Europe, relations and mutual collaboration among the various branches of the Claretian Family.

3.2. To achieve effective communion in the ambit of this Conference, the Major Superiors of the Entities that comprise it will obtain from their brothers suggestions and proposals for the service that this Conference is required to render, and will inform them about its projects.

Art. 4.- How the Conference functions

4.1. The Conference will meet at least once a year. Should the Major Superior be unable to attend, he may delegate this task to his Vicar or, if the latter is also prevented from attending, by a member of his Entity.

4.2. The Conference may invite anybody it deems suitable to attend its meetings.

4.3. The Conference will have a Chairman, Deputy Chairman and Secretary who will form its Governing Council.

4.4. The Governing Council will coordinate the activities programmed by the Conference.

4.5. The Governing Council shall remain in its functions for three years, and all its members may be re-elected to their respective positions for a second consecutive year, but not for a third consecutive year.

4.6. When the Chairman of the Conference is from the Iberian Peninsula, the Vice- Chairman must be one of the Major Superiors from the rest of Europe, and vice versa.

4.7. Should a member of the Governing Council of the Conference resign, he will be replaced.

4.8. For a more effective service, the Conference may organise, on the level of areas, any activities that it deems appropriate. The Conference will support area initiatives and meetings that will take place spontaneously among neighbouring or related Major Entities.

Art. 8.- Services

8.1. To meet its objectives, the Conference of Major Superiors of Europe shall organise various services of of mutual interest.

8.2. The corresponding prefects of the different areas shall mainly be responsible for encouraging the activities of the Conference.

230 2.- The General Government’s proposal

I am referring, specifically, to the proposal for reflection sent by the General Secretary to the Major Superiors of Europe at the end of August this year. The message comprised 3 documents. In addition to the introduction, the documents attached were as follows: 1.- “PROCESS TO REORGANISE THE CONGREGATION IN EUROPE – II”, and 2.- “ATTACHMENT ON STATISTICS. August 2013”. I shall not be presenting the documents since I have been given to understand that they are being worked on or have already been worked on in our Claretian communities. The communities are required to forward their responses to the questionnaires to the General Secretary directly by 15 November. After that, a special committee will meet to produce a synthesis of the responses and put forward a proposal which will be forwarded to everyone so that it can be discussed.

After reminding everyone once again about the features of our mission style and apostolic priorities (as reflected and agreed upon at the Fatima –Portugal– Encounter from 29 October to 2 November 2012), our General Superior is urging us to consider how to specify which presences should be favoured in Europe and the style in which we have to evangelize on this continent. It seems clear that not all the pastoral positions being run right now can continue to be maintained, and a far-reaching review of positions that takes into consideration the whole of the missionary commitment of the Congregation in Europe is urgently needed.

So the General Government has offered us an initial approximation to help to raise awareness about this process to review positions that has to be carried out in Europe and which is closely related to the reorganization of the congregation on the continent. It is necessary to articulate the project on the life and mission of the Congregation in Europe more effectively during the process we are implementing. This Mission Encounter we are attending should serve to specify the apostolic dimension of this project better.

In addition to the conclusions that we manage to reach following our reflection and dialogue at this European mission encounter which we are attending, it will be necessary to take into consideration other elements including the following: the contributions of the Claretian communities to this reflection, the needs that emerge in the ambit of spirituality, training (training processes and centres), government and attention to be given to the people (provincial curias, care communities), etc., the repercussions that the reorganisation is going to have on the economic sphere.

Our General Superior warns us that it is going to be very difficult to move a reflection and dialogue forward if we are not capable, insofar as we are able, to situate ourselves in a European congregational perspective beyond the concerns and interests of each of the Entities. Without considering the future from this more congregational and European perspective, it is going to be very difficult to move forward; he has even warned us that we will be moving towards the disappearance of the Congregation in several countries in Europe. That could signify the consequent cultural and missionary impoverishment of our Congregation. I believe that this is a very timely, necessary and energetic call to those of us attending this Mission Encounter in Europe.

231 3.- The meeting of the General Government with the Major Superiors of ECA (ECLA Assembly) in Vic from 14 to 15 October 2013.

At the time of producing this reflection, that meeting from 14-15 October 2013 had not yet been held. My document predates what could be translated into English with a sufficient time margin.

4.- Some final considerations. Never take the trodden path because it will only lead you to where others have already been.

Along the way I have had the chance to get closer to and get to know some processes analogous to our reorganization and/or restructuring of religious Institutions, in the ambit of Iberia as well as in the ambit of Europe169. This familiarization process has prompted in me some reflections which I will be formulating out loud but naturally without any intention of closing any subsequent reflection and necessary discussion, but with the intention, nevertheless, of encouraging both (reflection and discussion).

So I will be putting forward some questions without any order of precedence, without setting out to be exhaustive, and in a very concise way (in the interests of the time that my exposition will take) and recalling beforehand one of the keys I said or set out to say in point 2 of this exhibition when I was speaking about the Biblical reflection, and in point 3 when I was referring to a proposal for a model for change: “mission” and “vision” are not the same thing. This question will perhaps or very likely be the most decisive matter. Let us move on to the questions:

* Is the restructuring an opportunity to renew the religious life and to creatively drive forward the evangelizing mission? Is it going to help us, and if so, in what way to give a fresh boost to the Claretian charisma in Europe, especially in the vocational ambit or area?

* Have we been engaging in a good, serious discernment in the Lord and in His Spirit, in the European ambit and in the ambit of each of the Entities on this continent? Have we been walking along the road with attention, with care, trying to find the right channels for awareness building, reflection, participation and dialogue? Have we been endeavouring to start from the right motivation, in other words, from the renewal of our Claretian missionary life?

* For the road we have to take, are we starting from scratch? Are there any traditions of interprovincial and congregational collaboration in Europe? In which geographical areas are there some? In which geographical areas are there none? In which ambits are there some? In which ambits are there none?

* Has the process implemented until now been helping us to discover the possibilities that the restructuring will be offering us? Has the sense of historical responsibility grown among the entities of Europe, that of being facing an opportunity for renewal, an opportunity to take an important step towards charismatic, missionary and vocational revitalization?

* Is the restructuring of the Claretian presence and mission also the expression of deep faith in Providence and of the restless quest for new paths? Is this the process that seeks to be the sign of the strength of the charisma that aims to 232 present itself in a new way by seeking means and strategies that better address, -with a sense of urgency, opportunity and effectiveness-, the new situation?

* Are we facing a transit situation in which we have to be bold if we do not want to miss the train? Is the change going to be a quality change? Does it have to take place now? What affective and effective sensibility do we really have to start a process that will genuinely help to generate fresh processes in our communities, evangelizing and missionary platforms, in our Entities with a view, more than anything, to spiritual renewal and missionary revitalization?

* With the aim of driving forward a coordinated, organic process, what criteria should be agree on and establish?

* Giving attention to people and communities? Are they not the main protagonists in this process? How are their involvement and participation and their awareness of being at the centre of the road embarked upon actually to be given priority? Must this new phase instil trust and hope in our brothers and will it allow us to go on moving the missionary task forward in Europe with new, renewed perspectives and strengths?

* Personal and community renewal? Are we aware that this process will need to be accompanied by a personal and community revitalization effort designed to encourage the vocational response itself in loyalty to God and consistent with what we have professed?

* Boldness with a view to charismatic revitalization? Is the restructuring of our Claretian presence and mission a quality step forward in the personal and community renewal process with a view to charismatic revitalization in Europe and, therefore, to providing the evangelizing mission with a better service? Does the restructuring call for boldness from us to face the reality with determination, to situate ourselves better strategically and to seek synergies to respond to the call of God with increased strength in a new era that is demanding a strong boost of the mission and new ways of managing the structures, encouragement and governance?

* Meaningfulness and viability? What criteria will need to be taken into consideration to go on being meaningful and making the new structures for encouragement and governance, of the Entities, etc. viable? The qualitative and quantitative consistency of the communities and the balanced number of presences? The development of an operative model that will guarantee the vitality of the work or platform? The evangelizing capacity of our presences? Vocational fruitfulness? Lay co-responsibility, or thinking and doing with others, or the shared mission? Economic sustainability?

* The quest for synergies? Do the current capacities of the Entities to promote the quality and quantity inherent in the Entities need to be taken into account by promoting a more solidarity-based model among the various territories, platforms, etc.?

233 * A new style of encouragement and governance? Do we need to think, according to the Constitutions, the Directorate, the most recent General Chapters and given the new reality, about a new style of governance, a new leadership on a local, provincial and congregational level that will promote what has been important so far, in other words, getting close to people, encouraging the religious life, the capacity for discernment and the creative assistance provided by the Claretian mission?

* Unity in plurality? Is it possible to maintain unity in plurality with respect to the cultural characteristics that identify each territory when we say that one of our missionary options is in fact inculturation?

I don’t know how far our knowledge of music goes. However, I hope you will allow me the image of the “clef” in musical notation. The clef in musical notation is a sign and its purpose is to indicate the pitch of the written music by assigning a specific note to a line on the stave which is taken as a point of reference to establish the names of the rest of the notes. It is located at the start of each stave, although it can be changed at any time during the course of the work, should one so wish. The three symbols currently used to represent the different clefs —the doh clef, the fa clef, the so clef— are the result of the historical evolution of three signs represented, respectively, by the letters «C», «F» and «G» in accordance with the alphabetic notation used in past. Thus a brief review of music theory.

I believe that the “clef” or key is not only appropriate and important. I would say that it is decisive and fundamental for reading and interpreting the score correctly. What should be the “clef” or key of our evangelizing mission in Europe? Does it have to be a “spiritual”, “missionary” key, etc.’ Don’t we have to incorporate as well “the key of an ourselves”, perhaps? Is not this “key of an ourselves” also the key that we as individuals, local and/or provincial communities should incorporate? Is it or should it be also a “key” that we as Claretian missionaries on this European continent have to incorporate in another way, with another dimension, with another vision? In what way is the VISION going to change when we form it “on the basis of an ourselves that is European, -broad, all-embracing, continental, global, etc.-”?

That is why I said on page 20 of this exposition that our General Superior is keen to draw attention to the need to situate ourselves, in other words, to situate our reflection and dialogue within a European congregational perspective beyond the concerns and interests of each of the Entities. Without considering the future from this more congregational and European perspective, it is not going to be easy, quite the opposite in fact, to make progress in the reflection and making of decisions on this horizon on which we find ourselves. I believe that is the key that those of us present at this Encounter must incorporate affectively and effectively.

This brings to an end the reflection that I have drawn up for this Mission Encounter of Europe of 2013. I warmly welcome you all to this part of our Congregation in Europe: please make yourselves at home in the Province of Euskal Herria (Basque Country) and I trust you will feel (that we make you feel) at home here. We are just a stone’s throw away from an important spiritual centre in this Diocese of Bilbao: the Basilica of Our Lady of Begoña. It is our “Amatxu” (“mother” in Basque). She is sweetly showing us her son Jesus seated upon her knees; He is the Way, the Truth and the Life.

234 We lack the courage to do many things because they are difficult, but they are difficult because we lack the courage to do them.

235 167 It all depends on what we understand by “twilight”. I now understand “twilight” as the light that exists at dawn and at dusk. I do not take this term to mean decay.

168 John Kotter, professor at the Harvard Business School, is regarded as one of the most important and influential authors of current management thought, where his contributions to the issues of leadership, organisational change, development of the professional career and corporate culture continue to guide the agenda in the management of organisations, under the practical and dynamic approach based on making things happen, thus breaking with the inconsistency between what is said and what is done, between discourse and practice. Some of his books are: “Leading Change” (1996), “The Heart of Change” (2002), “A Sense of Urgency” (2008), “Buy-In: Saving Your Good Idea from Getting Shot Down” (2010). 169 Specifically, I have become familiar with the processes undertaken by the following Religious Institutions: Piarists, La Salle, Marists, Menesians and Salesians (the written documentation of my knowledge and study has been forwarded to the General Secretary).

236 Second Part

Features of the Claretian Missionary Style 238 “Claretian Missionary Style”

Conclussions from the Prefects of Apostolate Meeting. Lisbon 2014 240 Prologue

Starting from the last General Chapter of our Congregation of missionaries it was proposed that a new stage of mission be opened up in this 21st Century. It is synthetically expressed in number 58 of MFL: ‘To understand the mission from the perspective of love as ‘mission Dei’ ‘missio inter gentes and ‘shared mission’. This desire of the Chapter has been expressed throughout the last four years in various initiatives that have already been achieved on schedule.

The first initiative consisted in an encounter of theological reflection that took place at Colmenar Viejo. It was expressed through four talks, prepared by one speaker with the cooperation in each of them of Claretian experts from Europe, America, Asia and Africa.

The objective of this encounter was the theological clarification of the concept of mission. By this it did not mean a simple definition of the category of ‘mission’ but rather something much more complex and effective for us today: how do we understand the mission in this historic moment at the beginning of the 21st Century? For this they looked for a point of convergence that seemed decisive and in which all the participants of the Congress agreed: the mission must be understood theologically as ‘mission Dei’. We are in the era of the ‘mission of the Holy Spirit’. He carries forward the mission entrusted by the Father God, that Jesus had already carried out and that now the Spirit brings to completion. The mission understood like this, it is not the Church that makes the mission but the mission that makes the Church. It is not our Congregation that configures the mission but rather it is the mission of the Spirit that configures us as a missionary Congregation. The Spirit pours down its charisms abundantly and indiscriminately. They are the energies with which we human beings participate responsibly and freely in his mission to bring to completion the Kingdom of God and his Covenant in our world.

Nobody has the monopoly of the Spirit. The Spirit shares his mission with the Church, which is the People of God, the Body of Christ, the temple that he inhabits. In her the Spirit makes memorial of Jesus and cries out with her for his coming. (‘The Spirit and the Spouse say ‘come, Lord Jesus’. But the effusion of the Spirit is not reduced solely to the Church. The Spirit fills the earth, he has been poured out on all flesh: and so, they also collaborate with the mission of the Spirit, although they may not be aware of it, men and women of good-will, with the most unsuspected charisms that act within humans and including also the forces of nature and the cosmos’ (Theilhard de Chardin).

From this fundamental conviction, the theological encounter took on the following reflections:

! How does the Spirit act out his mission in our world? or, What are the signs of the Spirit in humanity to which we ought to pay attention in our time? ! How does the Spirit act out his mission in our Congregation? or, What are the signs of the Spirit in our Congregation – throughout this post-conciliar time – to which we ought to pay attention? After these reflections the following conclusions were reached:

* Our Congregation has been very sensitive to the action of the Holy Spirit: already from the experience of our Father Founder and, in a special way, in the General Chapters of renewal. We have the challenge of developing even more that perspective in the worldwide epochal change that we are involved in.

* Our participation in the ‘missio Spiritus’ or ‘missio Dei’ requires of us an intense missionary spirituality understood as a permanent connection with the Spirit of Jesus Christ so as to collaborate in his permanent mission. The 24th General Chapter expressed it in this way: ‘We will view our mission with a spirituality of joyful and grateful collaboration with the Spirit who gives it life (missio Dei). (MFL 58.1)

* We do not have the monopoly on collaboration in the mission of the Spirit, other men and women of good-will, belonging to other religions or beliefs can also be moved by the Spirit and show great availability to collaborate in his mysterious project whether it be in the sphere of religion, politics, culture, technical, social, therapeutic, etc. For this, we have to better understand what is happening in our societies and peoples, the social and cultural movements. Without vision, the mission becomes blind. This brings us to the conviction that the mission must be understood today as ‘missio inter gentes’. The 24th General Chapter expressed it like this: ‘We will take as a criterion the key to all our ministries ‘the dialogue of life’ which always takes others into account and does not exclude anyone – women or men, one Christian denomination or another, one religion or another, one culture or another. (missio inter gentes)” (MFL 58. 2).

* We form part of the Church, we are, as a Congregation, members of the body of Christ. All the missionary ministries acquire their meaning in the Church which – from our Claretian charism - carry them forward. The Church, moved by the Spirit carries forward its mission from five dimensions which are mutually implicated: leitourgia, kerygma, koinonia, diakonia and martyria. Also we, as missionaries and our communities, are inserted in this mission which is thus ‘’shared mission’ in its ecclesiological meaning. Within the Church, our Congregation reaffirms its ‘congregational priority for prophetic solidarity with the impoverished, marginalized and those whose right to life is threatened, in such a way that this has repercussions on our personal and community lifestyle, apostolic mission and in our institutions. (MFL 58.3).

* Our Congregation does not sense it has the monopoly on the Claretian charism, but rather that is shares it with others, thus forming a charismatic family. Our particular participation in the mission of the Spirit in the Church and in the world is carried out in ‘shared mission’ in its specifically Claretian sense with all those men and women who feel graced with our charism. For this reason the 24th General Chapter asks us to ‘give greater priority to ‘shared mission.’ (MFL 58.4).

242 ¨Claretian Missionary Style¨ in the unique mission of the Spirit in the Church

After the theological Congress on the mission and, supported by it, there have been missionary encounters in the different parts of the Congregation. The important reflections and experiences that were shared have been outlining what we call the ‘Claretian Missionary style’ which the Spirit gives to us and from which we feel responsible at this time.

I. “Claretian Missionary Style”

The ‘Claretian Missionary Style’ shows by the characteristics that define it, what are the concretization of the Claretian Missionary charism for a particular era. This ‘missionary style’ is generated in us through the Holy Spirit thus configuring our evangelizing activity, testimony and intercession in the unique mission of the Church. As Claretian Missionaries we are called to ‘read the Signs of the times’ with the aim of discovering what it is the Spirit wants of us; we read them with ‘charismatic eyes’ which the Spirit gives us to search, in community, what is the mission that he has entrusted to us. There are two movements in this dynamic of discovering the characteristics of our missionary style:

* to discern in community what is ‘most urgent, timely and effective’ in the process of evangelization according to the needs of the different times and places. * to offer an innovative evangelizing response according to what the Gospel and the signs of the Spirit are asking of us in each moment and place.

Our ‘Claretian Missionary style’ is not only explained by ‘doing and programming’, meaning, from the ‘options of mission’ or ‘evangelizing priorities’, but rather from what we can call ‘characteristics of our charismatic personality’.

The perspective that opens up for us from this approach allows us to take a step forward in what the MCT called ‘options’ (later taken up by our Directory 2012), is contemplated now from a more radical perspective: how the Spirit shapes us and continues to shape us charismatically and spiritually to respond to these options that the Spirit himself inspires us through his signs in the Church and in our world. The ‘Claretian Missionary style’ brings us to discover the evangelizing options towards which the Spirit is pointing us and to configure from them our spirituality and our personal and community lifestyle. In the Style and in the characteristics that express it, they bring together the personal and community experience of God and the personal or community commitment with the missionary work.

These ‘characteristics’ of the Claretian evangelizing Style, like the options that appear in the Directory, have to be lived by each and every Claretian and has to shape each of our ministries and missionary projects. Each Claretian, community, Organism, project and missionary action has to be lived, structured and programmed from this group of characteristics that, interrelated, shape the Claretian Missionary Style. It is not a question, therefore, of asking ourselves if our evangelizing action is Claretian because it lives one, two or more of them; to live from the Claretian

243 evangelizing Style supposes taking on all the interrelated characteristics as a ‘system of characteristics’ which lived all together, give as a result a concrete manner of interpreting the world and our vocation.

II. The characteristics of the ‘Claretian Missionary style’ according to the continental discernment

We present here a resume of the discernment that has been carried out by some 150 Claretian Missionaries with direct responsibilities in the coordination of our mission. The discernment of the characteristics of our Mission as Claretians has been carried out throughout 2013 in five meetings, each one centred on a geographical area of the Congregation.

• The first took place in Medellin, Colombia, for reflection on America • The second unfolded in Quezon City, Philippines, on Asia • The third and forth centred on Africa, in Kampala, Uganda and Ibadan, Nigeria respectively. • The fifth and final one took place in Bilbao, Spain on the Claretian Mission for Europe.

The work undertaken in each of the encounters proposed to cover and take on board, during the corresponding week of work, the congregational reflections on the Claretian Mission, the situation of the continent and its continental Church, as well as the actual desired reality for the Congregation in each zone.

Methodologically, it has not tried to present a large exposition of the meaning of each of the characteristics. It tries to present a kind of scheme-resume of them which might be easier to apply in the concrete evangelizing projects.

1. Centrality of the Word, particularly in reading and receiving the Holy Scripture.

Listening to the Word of God is the starting point of our vocation and the source of our missionary dynamism. Sacred Scripture, read and received under the guidance of the Spirit and in communion with the Church, is for us a place to find fundamental references for our mission. The Bible is perceived as a place of meeting with God, where he speaks of himself, of the People of God and about what he wants and needs from us. In Scripture we realize that the Word of God, Jesus Christ himself, speaks to us, addresses us, helps us to interpret the signs of the times and shows us the mission the Spirit wants to send us. In this way we feel and we are Servants of the Word and with a missionary spirituality firmly grounded in Scripture .

Scripture is perceived as an indispensable guide to discern the opportunities and challenges for evangelization; it is an enlightening source for the life of those to whom we are sent. The Bible is a living expression of God's way with Humanity, and it helps us to discover and to show who is God, what does he want from his Christian communities and what would be his plan for humanity.

2. Missionaries in a missionary Church that is a mystery of communion.

We are aware that we are part of a church whose sole mission given by Jesus Christ and led by the Spirit, is to be herald of the Gospel with the life and the word. 244 We live the experience of the diversity of life forms, ministries and charisms which the Spirit inspires in the Church and the mystery of its complementary unity as gift of the same Spirit. Within our congregation we experience the diversity of cultures, ages and gifts and we are called to be parable of communion through our community life. We are a community for the Mission. This way of living the Mission as born into a community filled with diversity, is already in itself a missionary testimony.

We want to live and develop our Claretian Mission within a Church that is communion with brethen and with God, and so we want to live our charismatic identity, in communion, co-responsibility and complementarity with other charisms, ministries and forms of Christian life. Therefore, we understand our mission as a mission to be shared with other charisms and ministries, especially the laity, as Fr. Claret did. We commit to work for a Church that is a communion of communities, charisms and ministries for the Mission. We seek to participate in the Church's diocesan life and servicing it from our missionary charism.

3. Assuming dialogue as the place where the mission is done

We understand dialogue as the process through which people are able to communicate and understand each other vitally. To make this possible we have to know others' life circumstances and put ourselves in their place, so that we are able to understand their thoughts and actions. This dialogue is not only the condition making possible the inculturation of faith, but it is also needed for reconciliation, peace, brotherhood and teamwork. The congregational community, in its great diversity, is a privileged place to experience the dialogue that leads us to find new and creative ways of mission. The dialogue within the Congregation, in the Church and with all those who believe in Jesus Christ leads us to be open to a permanent discernment of our life and mission.

As Claretians we understand that dialogue must move us to promote the reconciliation and coming together of ethnicities and cultures, other faiths and Christian denominations. Defining our mission as dialogue impels us to work with all kinds of religious or lay institutions, NGOs, governments and people of good will, with whom we share many things. Understanding dialogue as a place of Mission, also leads us into direct contact with the actual situation, the joys and hopes, the griefs and anxieties of the people of our time, especially of the poor and afflicted, to let them know that these are too our joys , hopes, griefs and anxieties.

4. Solidarity and prophetic, from the perspective of the poor and excluded Mission

We feel called to set our life (spirituality, apostolic positions, missionary actions, organization and economy) -as a person and as community, from the perspective of the poor and excluded. To make this call real we have to approach them, so we can feel the call of the Spirit to proclaim the Good News of Jesus.

We want our evangelization to be a prophetic and liberating one, in solidarity with those who suffer persecution, poverty, violation of human rights. We want to contribute to the transformation of the world according to God's plan, promoting an ethical and solidary culture that promotes human dignity and strengthens cooperation, peace and reconciliation among peoples. We are urged to go out in 245 search of the poor and marginalized and to work so they can feel the Church as their home. For these reasons all our missionary activity, even the missionary work that is not carried out directly with them, is made "from the perspective of the poor and needy",.

Our identity as children of the Heart of Mary calls us to live our missionary commitment “from the heart”, especially in its prophetic dimension and in solidarity with the excluded .

5. Mission is always the key

We are missionaries, and this is a clear identity sign for the Claretians. Our charism in the Church urges us to always look for new ways to reach out to those who have lost faith or who may have never have it. Missionary creativity was a characteristic of Fr. Claret we can't send into oblivion; we commit ourselves to what is most urgent, timely and effective at any time and place, so that the world may know the Good News of Jesus Christ. Our congregational community and each local community are privileged spaces of discernment for our mission, for what God wants of us in every moment and in every place, but so are, too, all the forums searching for the good and the truth. We constantly look for the signs of the times nesting the call of the Spirit, and treasure the “seeds of the Kingdom” that God places wherever He wants. We leave our communities to search for the signs of the Spirit through our contact with men and women of our time, and we must return to them to meet our brothers and discern together our Mission's course of action.

Our missionary presence involves dialogue, contact and closeness to the people we are with. It also implies a constant openness to those who are not close, to inter- cultural, interfaith and inter-religious dialogue. We are called to work with all so that we can become “one with all” and signs of the presence of the Spirit of the Lord who makes all things new. Our being missionaries impels us to promote and establish truly missionary Christian communities that are a privileged mediation announcing and witnessing the Kingdom; to train and prepare young people who are true missionaries leaders wherever they go, or whatever their vocational call; to reach out to the poor and needy so they can feel the warmth of God and the Church. In other words, it is a call to be, like Claret, creative and dauntless bearers of the Fire of the Spirit.

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