POST-SYNODAL EXHORTATION "ECCLESIA IN ASIA"

VATICAN CITY, NOV 6, 1999 (VIS) - John Paul II's Post-synodal Apostolic Exhortation, "Ecclesia in Asia," was signed by the Pope and presented during a meeting with the bishops of Asia which began at 6 p.m. today in New Delhi's Sacred Heart Cathedral,

The 140-page document was published in English, French, Portuguese, and Italian. It is divided into an introduction, seven chapters and a conclusion.

In the introduction, the Holy Father recalls the agenda of the Special Assembly for Asia of the Synod of Bishops - held in the Vatican from April 19 to May 14, 1998 - whose theme was "Jesus Christ the Savior and His Mission of Love and Service in Asia: 'That they may have Life and have it abundantly'."

The Pope remarks that "Jesus was born, lived, died and rose from the dead in the Holy Land" and, consequently, that small part of Asia "became a land of promise and hope for all mankind." He goes on to recall that with the Apostolic Letter "Tertio Millennio Adveniente" he "set out a program for the Church to welcome the Third Millennium of Christianity, a program centered on the challenges of the new evangelization." An important part of this "was the holding of continental synods so that bishops could address the question of evangelization according to the particular situation and needs of each continent" and, in this context, he refers to the Special Assembly for Asia.

The first chapter, "The Asian Context," is dedicated to an examination of the religious, cultural, socio-economic and political realities of the continent as well as of the situation of the Church in the region. Asia, "the earth's largest continent and ... home to nearly two-thirds of the world's population," is heir "to ancient cultures, religions and traditions" and "cradle of the world's major religions." During the Special Assembly for Asia, writes the Pope, the synod fathers also analyzed the changes that the 20th century has brought about in the physiognomy of the continent: urbanization, mass emigration, the phenomenon of tourism - at times associated with prostitution - and the "persistent reality of poverty and the exploitation of people," with particular emphasis on that of women. However, there are also positive signs among which the Pope mentions "the extensive economic growth of many Asian societies" and the rise of "a new generation of skilled workers, scientists and technicians" which "augurs well for Asia's development."

The Pope deplores the fact that some Asian nations "recognize an official state religion that allows little or no religious freedom to minorities" and that, in some places, Christians are seen as traitors of their own countries.

John Paul II recalls St. Francis Xavier and with him the missionaries in the East but he cautions that "despite her centuries-long presence and her many apostolic endeavours, the Church in many places was still considered as foreign to Asia, and indeed was often associated in people's minds with the colonial powers."

Chapter Two, entitled "Jesus the Savior: a Gift to Asia," proclaims that "no individual, no nation, no culture is impervious to the appeal of Jesus who speaks from the very heart of the human condition." In the third chapter, "The Holy Spirit: Lord and Giver of Life," John Paul II writes that "the Church ... must discern, in all the diverse circumstances of the continent, the Spirit's call to witness to Jesus the Savior in new and effective ways." Consequently, the synod fathers "sought to discern the principal areas of mission for the Church in Asia."

With reference to the inculturation of Catholicism in the "complex realities of Asia," the Pope writes: "Deeply aware of the complexity of so many different situations ... the Church proclaims the Good News. ... Proclamation which respects the rights of consciences does not violate freedom, since faith always demands a free response on the part of the individual."

Yet nonetheless, during the synod, Asian bishops referred to "difficulties in proclaiming Jesus as the only Savior" and described the situation in these terms: "'Some of the followers of the great religions of Asia have no problem in accepting Jesus as a manifestation of the Divine or ... as an 'enlightened one'. But it is difficult for them to see Him as the only manifestation of the Divine.' ... The difficulty is compounded by the fact that Jesus is often perceived as foreign to Asia. It is paradoxical that most Asians tend to regard Jesus ' born on Asian soil ' as a Western rather than an Asian figure."

Yet, the synod fathers were well aware of the "pressing need of the local Churches in Asia to present the mystery of Christ to their peoples according to their cultural patterns and ways of thinking. They pointed out that such an inculturation of the faith on their continent involves rediscovering the Asian countenance of Jesus."

The "challenge of inculturation" must be met in specific areas that merit particular attention, among which the synod fathers identified theological reflection, liturgy, the formation of priests and religious, catechesis and spirituality.

"The test of true inculturation," writes the Pope referring to theological reflection, "is whether people become more committed to their Christian faith because they perceive it more clearly with the eyes of their own culture."

As regards the liturgy, "source and summit of all Christian life and mission," John Paul II affirms that "it is a decisive means of evangelization, especially in Asia, where the followers of different religions are so drawn to worship, religious festivals and popular devotions."

In Chapter Five, "Communion and Dialogue for Mission," the Pope writes that "the local Churches in Asia, in communion with the Successor of Peter, need to foster greater communion of mind and heart through close cooperation among themselves. Vital also to their evangelizing mission are their relations with other Christian Churches and ecclesial communities, and with the followers of other religions."

The synod fathers urged pastors "to devise new and effective ways of shepherding the faithful. ... Pastoral planning with the lay faithful should be a normal feature of all parishes."

Referring to the faithful who live their faith "in the midst of restrictions or even the total denial of freedom," the Holy Father makes a call to governments and the leaders of nations, "to adopt and implement policies that guarantee religious freedom for all their citizens." The Pope recalls that the synod fathers prayed for the Church's faithful in mainland China, that they "will be completely free to practice their faith in full communion with the See of Peter and the universal Church."

John Paul II highlights the fact that ecumenical dialogue "is a challenge and a call to conversion for the whole Church, especially for the Church in Asia where people expect from Christians a clearer sign of unity." This search for unity, he adds, "demands from everyone charity, discernment, courage and hope."

"The Service of Human Promotion" is the title of Chapter Six. After highlighting the synod participants' concern over the persistent violation of human rights, especially in Asia, the Pope writes that the fathers "expressed the need for all God's people in Asia to come to a clear awareness of the inescapable and unrenounceable challenge involved in the defence of human rights and the promotion of justice and peace."

Child labor, pedophilia and the drug culture are "social evils which affect children most directly and ... are compounded by others like poverty and ill-conceived programs of national development." On the other hand, the Pope states, "the Church in Asia would more visibly and effectively uphold women's dignity and freedom by encouraging their role in the Church's life, including her intellectual life, and by opening to them ever greater opportunities to be present and active in the Church's mission of love and service."

Talking of building peace, the Pontiff highlights as especially worrisome in Asia, "the continual race to acquire weapons of mass destruction." Adding, "the Synod called for a stop to the manufacture, sale and use of nuclear, chemical and biological arms and urged those who have set land mines to assist in the work of rehabilitation and restoration."

"The Synod heard many testimonies concerning the sufferings of the people of Iraq. ... With the Synod Fathers, I wish to express once again my solidarity with the Iraqi people, and I am particularly close in prayer and hope to the sons and daughters of the Church in that country."

In the seventh chapter, "Witnesses to the Gospel," the Holy Father affirms that priests, united with bishops in proclaiming the Gospel, "are called upon at ordination to be shepherds of the flock, preachers of the good news of salvation and ministers of the sacraments." Those in consecrated life, through "the search for God, a life of fraternal communion, and service to others ... can offer an appealing Christian testimony to the peoples of Asia today."

"It is the task of the Pastors to ensure that the laity are formed as evangelizers able to face the challenges of the contemporary world, not just with worldly wisdom and efficiency, but with hearts renewed and strengthened by the truth of Christ."

In closing the Pope refers to the mass media and writes that the Church must find new ways to integrate them "into her pastoral planning and activity, so that by their effective use the Gospel's power can reach out still further to individuals and entire peoples, and infuse Asian cultures with the values of the Kingdom."

The document closes with the gratitude and encouragement of the Pope to "the great family of the Church" in Asia for its witness and its generous commitment to the task of evangelization. He entrusts the Church in Asia to the Virgin "at the threshold of the third millennium of the Christian era."

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