Experience of Mission in Asia
Franciscan Missionaries of Mary
Presented to the UISG commission of
Evangelization of peoples 2006
The present day context of Asia:
There is a search for identity. Millions of people ask, who are we? Where
are our roots? What is our identity? How do we define our heritage?, What
is our history? Where lies our destiny? People define themselves in terms
of ancestry, religion, language, history, values, customs and institutions.
They identify themselves with cultural groups: tribes, ethnic groups,
religious communities, nations, and at the broadest level civilisations. As
part of the globalise world today, the more the ancient traditions are being
challenged; centuries old cultural values are being put to the test, the more
earnestly do the Asians examine their heritage and explore ways of reasserting it in new ways. We hear of the revival of Confucian ethos,
Vaisya values, caste conventions, cultural patrimony, racial legacy.
Neither a return to out-moded archaisms does good to any society, nor will
cultural rootlessness contribute anything to the future of Asia. Asians are
aware of this. They are too proud of their civilisation. The more the Asian
societies build up their economic strength, the more they keep re-asserting
their religious traditions. Buddhists temples are being rebuilt in China.
Taoist monks increase their number. Muslims hasten to their mosques. Vietnam,
Laos and Cambodia, Buddhists religious places are being reconstructed; in Japan
Shinto shrines are being renovated. In Thailand Buddhism booms as monks ride the
wave of Thai middle class prosperity. Buddhists and Hindus use high tech
innovations in marketing to help devotees embrace the faith.
Islamic self-assertion is visible in every Muslim country from West Africa to
Philippines, including Pakistan, Bangladesh, Malaysia and Indonesia. In a heightened
reaction to materialism of modern society and perceived threat from the West, several
Islamic societies have gone fundamentalist. The younger generation clings to their
faith with greater intensity than ever before, Haj pilgrims to Mecca increase in
number every year.
Hindu revivalism is gathering strength day by day even to the point of exaggeration.
Way side shrines multiply, the temple building industry experiences an unforeseen
1
boom, people throng to pilgrim centres in millions, including to Christian churches.
Prayer houses and Zen and Yoga meditation centres are visible in every corner.
With this reality what has been and is the core concern of the Asian civilisation?
Already in 1893 after addressing the World Parliament of Religions, Swami
Vivekananda was asked, "You do not propose to form any society, Swami?" "None,
no society whatever. I teach only Self, hidden in the heart of every individual and
common to all. A handful of strong men knowing that self and living in its light
would revolutionise the world even today…" All Asian anxieties are centred around
this concern: the relationship between the personal self and the Universal Self.
Another important reality of Asia is its poverty. In the landmark Final Statement of
5th FABC plenary Assembly (Bandung, 1990) the FABC explains that the task of
doing Christian mission in Asia is all about "being with the people, responding to
their needs, with 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," and therefore "mission will mean a dialogue with the
Asian poor, with its local cultures and with other religious traditions."
While the FABC affirms that proclamation of Jesus Christ is the centre and primary
element of evangelisation, nonetheless, it explains that this proclamation means,
"first of all, the witness of Christians and of Christian communities to the values of
the Kingdom of God, a proclamation through Christ-like deeds. For Christians in
Asia to proclaim means above all to live like Him, in the midst of our neighbours of
other faiths and persuasions and to do his deeds by the power of his grace.
Proclamation through dialogue and deeds – this is the first call to the churches in
Asia."
OUR EXPERIENCE AS F.M.M.
Already in the 60's we had the experience of the expulsion of foreign missionaries
from China . In the 70's entry of foreign missionaries into some other Asian countries
like Vietnam, Myanmar and India came to an end .Slowly other countries also began
to put restrictions. This meant that slowly our international presence in some
countries also was at an end..
OPTION FOR THE POOR
:Already in the late 70's there was a movement towards smaller communities, and
most of these smaller communities were chosen far from the cities, in the rural and
2
marginalised areas. With this the life style changed. The communities became more
open to welcome the people who came in.
The General Chapter of 1984 took as an orientation THE OPTION FOR THE
POOR. With this the small fraternities multiplied and inserted in the midst of the
poor, some of them taking on the exact life style of the poor in a radical way. Life in
these fraternities was lived very close to the poor. The poor really became a major
concern. Initially the involvement was through welfare projects for the poor. Later
we introduced developmental programmes for the poor, which was very helpful, but
we realised that that we were making them dependent on us. Slowly we moved to
make them artisans of their own liberation by self-help programmes. It has been a
learning process for us in our missionary approach. What we realised was that the
poor were in need of help, but they did not want their dignity as human beings to be
trampled upon. So now we do not do anything for them unless first they sit together
as a community and discuss their problem or their need and then find out the various
resources possibly available and allow them to take the initiative while we stand by
them as a support. This has led to empowerment of the people with a sense of dignity
and worth.
Empowerment of marginalised women has been another tool we have used very
extensively in several countries of Asia. Women on the whole respond very
positively because of their experience of oppression in the family and in the society.
Women are eager to be liberated. Sometimes this has led us to conflicts with the
authorities in the villages.
Working with the street children has been another of our efforts in the crowded
cities and placing them in some of our communities for education. Sometimes it has
been without much success as the children prefer a free life at stops or railway
stations and rather than at studies. These children are in need of tremendous love and
affection and careful handling.
There have also been efforts made by us to collaborate in the Abolition of Child
Labour. This has led to conflict with landlords and industrialists. Sometimes we have
been able to negotiate with them and help the children to have work as well as
education. Lots of awareness has been created among the people to fight against child
labour.
outcastes of the society today are AIDS victims, not wanted by families and society.
Among the several religious congregations who have ventured out in ministry to
AIDS patients we FMM have organised awareness sessions for the people and also
started treating them in our hospitals.
3
In Asia .most of our provinces have educational institutions from primary schools up
to university and also institutions for professional training. Ever since the 80's efforts
have been made to cater to the less privileged through these institutions. Most of
them today have been re-oriented with JPIC programmes and Human Rights
Education. In general, "Right relationship" has been made a watchword in our
institutions thus striving to build up relationships through this ministry of education
which is still necessary for the masses of the poor of Asia. Witness plays a very
important role in this ministry. We have sometimes failed in this aspect in India,
projecting ourselves as powerful. Besides in countries where Christians are a minority
opportunities are very few for Christians. Hence providing them with an education
that will help them live with respect and dignity is still very necessary.
In India among the less-privileged, are the Dalits who also do not have opportunities
in life. Today they have become a large force and possibly in years to come, they will
control the future of the country. To give them a right orientation through education
is a big challenge for India so that they will not use violence, to attain their ends.
In the early nineties JPIC as a way of life was introduced in the whole Institute and
in Asia it was implemented in all ministries so as to live as brothers and sisters in
harmony, fellowship and right relationship. This orientation has paved a way to
evaluate ourselves in our life and mission in a society where inequalities of all sorts
are rampant. This is a struggle but lived out in daily life it is the best witness of
evangelisation for it proclaims in action, the love of neighbour.
There is a felt need and desire to get involved in justice issues, but to what extent, is
a big question as it will create conflict with bureaucracy and the capitalists, the
landlords etc. and, being a small minority, this it will affect not only us but also the
whole Church in Asia.
The natural catastrophes in Asia have also offered us an invitation to put our lives in
line with the poor. The major earthquake in Gujarat, India in 2001 where more
than a hundred thousand people lost their lives and thousands were rendered
homeless; the presence of the missionaries not only at that moment but also for more
than two or three years to come, was an efficacious sign of God's presence for the
people. The whole Franciscan family pooled resources and established an interFranciscan group and built up two villages. When this work was finished it was
handed over to a religious congregation to assure the continued presence of the
religious in that area. It was said that these two villages were the best built villages.
4
The Tsunami disaster that hi South East Asia was another moment of great
solidarity within the Christian Community in coming to the aid of the victims. Here
too the Franciscans came together once again. The Christian presence has been
tangibly felt by the people and also by the Government.
In Sri Lanka where there are many ethnic conflicts, the Tsunami disaster brought the
Tamils and Signalise together to work for the people. It was said that what the
politicians could not do the natural disaster has done- that is bringing the two groups
together.
The earthquake disaster in Pakistan and India has been a moment of solidarity
with persons of all faiths. In Kashmir our sisters are very much involved with other
agencies to help the victims.
The religious of Asia had to pay a very high price for their choice of the option for
the poor. Working with the deprived groups brought them into conflict with the
oppressors. Quite a number of religious were killed by the oppressors in India,
Pakistan, Sri Lanka etc. One of our sisters working for the poor women in Pakistan
was killed. Our sisters working with women groups near Delhi were beaten up by a
group of gangsters because they did not want the women to be empowered.
DIALOGUE WITH OTHER FAITHS
Asia is the cradle of many religions and this is indication enough that the soul of
Asia is highly spiritual. Though Christianity entered Asia in the very first century
after Christ, numerically it has not become a large force. As cited earlier the religions
of Asia are rooted in profound philosophies so much so that they did not feel the need
to search for other faiths to give meaning to their lives. Because of this dialogue with
religions is perhaps the most crucial challenge that our mission faces. If we as
religious really want to enter into dialogue with other faiths, it will not be through
words as Sri Narayan Guru a famous Hindu reformer said, "Do not debate and defeat;
but know and make known."
Pastorally experienced persons in Asia testify that arguments do not impress the
Asian seeker, but the gracious words of Jesus always win attention. The impressive
works of the Church are admired, but hearts are touched only by sharing deep
spiritual experience. People flock to places where there is a genuine spiritual
atmosphere and are not moved by elaborate structures and organisational set up,
whether institutional or ashramite. Therefore dialogue with other faiths demands from
us missionaries a real change of heart and mentality and to become witnesses to Jesus
Christ and His compassion in all situations.
5
Our Institute took this option in 1984; however, we had not been prepared
specifically for it. Our knowledge of other religions has been meagre. Besides a
change of mentality and attitudes was necessary before entering into dialogue with
other religions. A healing of memories on the part of other religions had to take place
before any dialogue could begin. We had projected our religion as the only true
religion and their religions as demon worship. In our Institutions we did undermine
their faiths and taught catechism to Christians while pupils of the other faiths were
given moral science. This distinction in our educational institutions still continues.
Hence our coming together for dialogue is not trusted. They believe that we are out
to convert them.
While dialogue at the level of religion is mistrusted, there is a dialogue of life that is
very possible where we can influence and reflect together as human persons and work
together to resolve some social issues. The bonds that unite us are stronger than the
barriers that divide us. The Gospel values are universal and our living them intensely
will bear witness in our coming together.
DIALOGUE – INCULTURATION
In the face of fundamentalism both in Hinduism, Islam and Buddhism, what we need
to do is to create communion with peoples of all faiths. We participate in all the
common meetings arranged by other faith groups and collaborate with them in an
effort to build up solidarity and communion. There are centres of religious dialogue
which take up studies and deepening of all religions. We have an ashram centre in
India where we invite people of other faiths and pray and study and try to find
common areas of understanding. This is an initiative started several years ago and we
find positive results. This demands a real openness on the part of the sisters to enter
into the thought patterns and belief systems of other faiths. This centre also celebrates
the major feasts of all other faiths and this builds up confidence and trust.
In India there have been efforts made to inculturate the liturgy. In the 70's there was
a lot of enthusiasm but slowly this has diminished with the advent of fundamentalism
and the Church being suspected of trying to imitate the Hindus in order to convert
them. Nevertheless some of the feasts of Hindus like Deepavali is celebrated by the
Christians. Besides in general, efforts made by Indian theologians and liturgists have
not made sufficient progress due to pressure from higher authorities.
Our fmm presence in India is largely in the midst of Hindus and Muslims and our
goal in the past 2 decades has been to build up right relationship with them and share
6
their life in their joys and sorrows with love and compassion. One thing we can
definitely say is that our relationship with the local community has improved and for
us this is the first step and perhaps living it intensely will overcome all differences
and we will live as brothers and sisters in harmony and fellowship.
Since we have made efforts to move closer to the poor and marginalised, sharing our
faith with them has led to positive results. When our insertions are small and our
houses are open, they often come and sit with us when we pray; they come to ask us
to pray for them when some one is sick in the family or important decisions in the
family are to be taken etc. They come back to let us know what has happened to
them after that. Sometimes at these moments we proclaim Christ to them directly or
indirectly.
Conversions to other faiths are forbidden in some countries of Asia and that is not our
goal. We believe conversion is the work of God and we prepare the ground like John
the Baptist helping them to open their hearts to receive the Kingdom of God.
Sometime our works are interpreted as being aimed towards conversion. Because of
the fundamentalism prevalent in Asia we have to be very careful in what we say and
do. One of our challenge in dialogue with other faiths is really to learn about other
religions, their scriptures, their customs, their celebrations and their deep aspirations
and share life and create communion.
Inculturation which has been another way of mission in Asia has meant valorising
the cultures of other people especially the sub-cultures of small groups, the oppressed
and the marginaised. To incarnate the Good News into cultures has been our goal.
Once again this has meant closeness to people, to their customs, their belief system
etc. As our Constitutions have said, we go to others to give as well as to receive. We
have learnt much from the culture of the marginalised. Their values of sharing and
sacrifice are lessons for us. Their faith also has taught us how to trust in God. Their
life of poverty has helped us to disappropriate. Living close to them we have been
challenged with regard to our own way of living and having everything we need.
Materially they may be poor, but in love and concern they are rich..
Entering into another’s culture is living the paschal mystery. It is to empty oneself to
in order to be filled by the richness experienced from others. This is one way of
living the Incarnation of the Son of God who came to us to become part of our
humanity.
We as missionaries have a great task of changing the perception that Christianity is
imported from Europe and is not properly "Asian". William R. Burrows has said," If
7
this accusation of 'foreign import' can not be overcome, Christianity has a doubtful
future in Asia."
CHANGE OF CONCEPT OF MISSION
Until the 70s Asia had been receiving missionaries from the West. Due to political
situations this has become impossible.
Besides, Since the concept of ‘mission countries’ has changed, mission sending has
also changed and the trend has reversed. It is Asia who, instead of being at the
receiving end is now sending missionaries to other parts of the world. For the
previous sending countries now to accept missionaries from the receiving countries
there has to be a real change of vision and it is a slow process. We have had many
success stories of Asians becoming evangelisers in Canada, the United States and
Europe,Africa and Latin America, but there have been many difficulties too because
the situation has changed, but our attitudes have not changed.
Besides missionaries in Asia have been used to missioning in institutional ministries
and now when the whole idea of " presence" is becoming of paramount importance,
they need a change of direction.
The methods used in Asia for evangelisation can not be used in the West to a society
which is steeped in consumerism and materialism. We have not yet adequately
understood this situation to respond to it. (Perhaps this could be a topic for
discussion).
For our Foundress Blessed Mary of the Passion,mission was to bring about the Reign
of God, the Kingdom of God,the reign of Truth and Charity etc. Contextualizing and
discerning what would bring about the Reign of God in each context and situation is
the most important task we face. The situations change so rapidly, that we need to be
prepared to reflect and discern constantly, otherwise our ministry can become merely
social work, which is good, but we need to go beyond..
Helen Mendonca fmm
8