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Sichuan – Yunnan – Catholics Refugee Review Tribunal AUSTRALIA RRT RESEARCH RESPONSE Research Response Number: CHN35048 Country: China Date: 16 June 2009 Keywords: China – Sichuan – Yunnan – Catholics This response was prepared by the Research & Information Services Section of the Refugee Review Tribunal (RRT) after researching publicly accessible information currently available to the RRT within time constraints. This response is not, and does not purport to be, conclusive as to the merit of any particular claim to refugee status or asylum. This research response may not, under any circumstance, be cited in a decision or any other document. Anyone wishing to use this information may only cite the primary source material contained herein. Questions 1. Please provide information concerning the treatment of Catholics in Panzhihua City in Sichuan Province from 2006. 2. Please provide information concerning the current treatment of Catholics in Kunming City, Yunan Province. RESPONSE 1. Please provide information concerning the treatment of Catholics in Panzhihua City in Sichuan Province from 2006. No information was found on the treatment of Catholics in Panzhihua City in Sichuan Province from 2006 and little information was found on the Catholic community in this area of China. The Guide to the Catholic Church in China (2008 edition) provides the following entry for Panzhihua City: Panzhihua Industrial City (97 km west of Huli) Population: 800 000 Dukou Saint Peter Church [617000] Tel.:86-812-258 11 11 Priest: Huang Shengjin West: Geliping Pingjiang Catholic Church Tel.: 86-812-559 02 69 East: Datian Catholic Church (Charbonnier, Fr. J. 2008, Guide to the Catholic Church in China, China Catholic Communication, Singapore, p. 285 – Attachment 1). Tony Lambert in his China’s Christian Millions (2006) provides little information on the Catholic community in this province: “In 1989 the number of Roman Catholics in the province was officially estimated at 300,000 meeting in 142 churches”. This author does state that “There is no doubt from my personal observation that Sichuan operates a tight policy of religious control on Christians, especially in more remote areas and in cities off the tourist track (Lambert, T. 2006, China’s Christian Millions, Monarch Books, Oxford, pp. 270-272 – Attachment 2). A current, brief overview of Christianity (Protestant) in Sichuan Province is given on pp. 42- 43 of the Department’s November 2008 paper China’s Protestants and Catholics (DIAC Country Research Section 2008, China’s Protestants and Catholics, November, pp.42-43 – Attachment 3). Elsewhere this report provides the following overview of the treatment of Catholics in China: Most Catholic analysts agree that since the 1990s, the notion of an underground Catholic Church had changed in meaning, with clergy and laity fully known to the Chinese authorities and no longer engaged in covert activities. But they refuse to register because they are loyal to the principle that the CPA [Catholic Patriotic Association] is not recognised by the Pope. According to La Stampa, since the 1990s underground priests and bishops have been mostly free to lead their own services, “except for the occasional official harassment.” While emphasising that this observation is not intended to minimise the experience of persecution, La Stampa points out that times have changed drastically “from a period when priests had to totally conceal their identities and activities.” Lam concurs with this view, arguing that the term “underground” has become a misnomer: local authorities are “almost always aware of who does not belong or worship at state-sponsored churches.” Similar to the Protestant experience described in section 4.4, official and unofficial priests co- exist, sometimes working together and sharing facilities “especially in areas where the religious affairs and state security officials are sympathetic or apathetic.” According to HRW [Human Rights Watch], the key to avoiding arrest is discretion. As long as meetings of Catholic congregants remain small, discreet and apolitical, “officials often turned a blind eye. Reported detentions followed the celebration of masses that attracted large numbers, for public celebration of important Catholic feast days and during pastoral retreats.” But in some places underground Catholics continue to be arrested and harassed. Again, similar to the Protestant experience, the ability of underground Catholics to practice their faith depends overwhelmingly on the attitude of local officials (DIAC Country Research Section 2008, China’s Protestants and Catholics, November, pp.27-28 – Attachment 3). In April 2005, the Catholic World News website reported on the tension between the official and the underground Catholic Church in Sichuan on the eve of the expected appointment by the Chinese government, without Vatican approval, of two bishops in the province. The report states that “Their appointment could cause new frictions between clergy and laity in Sichuan, and exacerbate conflicts among the Catholic priests of their respective dioceses”; and points out more generally that “In Sichuan particularly, where the provincial government is dominated by hard-line Communist ideologues, the vacancies in diocesan leadership may appear as a perfect opportunity to gain tighter control over the Church, by putting Party loyalists at the helm”: Chinese government officials are planning to appoint two Catholic priests as bishops of dioceses in the Sichuan province, without Vatican approval and despite heavy resistance among the laity, according to informed sources in China. Father Lei Shiying, a high-ranking official of the government-sponsored Catholic Patriotic Association, is reportedly in line for an appointment as Bishop of Leshan. And Father Li Zhigang is rumored to be the government’s choice as Bishop of Chengdu. Catholics in Sichuan who are loyal to the Holy See fear that these appointments, if they are made, would aggravate rifts within the Church. By making the appointments without permission from the Holy See, the Beijing regime would seriously complicate the already troubled relations among Catholics in China, where the “underground” Church contends with the government-recognized churches of the Patriotic Catholic Association. …In January 2000, in the most blatant recent affront to the Vatican, the Beijing government organized the ordination of 6 new bishops for the “official” Catholic community, despite clear and repeated objections from Rome. The Vatican denounced those ordinations as “a painful wound to Church communion.” Canon law stipulates that the penalty for consecrating bishops without authorization from the Holy See is excommunication. PROGRESS IN DANGER More recently, however, the Chinese government has accepted some Vatican influence in the selection of bishops, and in January 2004, in a minor breakthrough, the Vatican’s choice, Bishop Peter Feng Xiunmao, was ordained as coadjutor bishop of Hengshui. The proposed appointments in Sichuan, made without Vatican approval, would be a major step backwards. But the proposed appointments in Sichuan could be damaging to the Church for other reasons. Each of the two priests reportedly chosen by government officials to serve as bishops in Sichuan has won favor with political authorities, while incurring widespread dislike among the Catholic faithful-probably because of their open political maneuvering for promotion. Their appointment could cause new frictions between clergy and laity in Sichuan, and exacerbate conflicts among the Catholic priests of their respective dioceses. Finally, each of the two priests-Fathers Lei Shiying and Li Zhigang-has allegedly been involved in an affair with a woman, and in at least one case has fathered a child, according to Catholic sources in Sichuan. Thus the bishops could become a source of scandal for the Church. Some local Catholics fear that the government’s choices in Sichuan may be motivated by a deliberate desire to discredit Catholics in the province, or to encourage dissension within the Church. Several years ago, in the Yunan province, enraged Catholics actually drove a bishop out of his own cathedral when they learned that he was living with a woman, and he was never allowed to return. There is no dispute that the Church needs new bishops in Sichuan. Most of the dioceses in the province are leaderless; the few remaining bishops recognized by the government are octogenarians. Catholics living in the province estimate that there are about 250,000 Catholics living in the five dioceses of Sichuan, and a nearly equal number in two dioceses in the neighboring city of Chongqing, which is historically a part of the Sichuan province. Even the proud Catholics of Sichuan hesitate to mention the numerical strength of the faithful in the province, for fear of attracting adverse attention from government officials. The Chinese Communist Party is notoriously sensitive about the extent of religious influence; the Central Committee recently held a special meeting to discuss the estimates of the Christian population offered by David Aikman, a former Time magazine correspondent, in his book Jesus in Beijing. That obsessive concern about the number of Christians points to a deeper fear among Chinese officials that religious beliefs could undermine the Party’s absolute control. In Sichuan particularly, where the provincial government is dominated by hard-line Communist ideologues, the vacancies in diocesan leadership may appear as a perfect opportunity to gain tighter control over the Church,
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