THE SPECIAL ASSEMBLY OF THE SYNOD OF BISHOPS OF ASIA

Peter C. Phan

For all of us Asian Christians and missionaries working in Asia the Special Assembly of the Synod of Bishops of Asia, the Asian Synod for short, was a providential event, a genuine moment of grace. As is well known, to celebrate the end of the second millennium of Christianity and to prepare the church for the third, Pope John Paul II decided to convoke special assemblies of the synods of bishops of the five continents (Europe, Africa, America, Asia, and Oceania). For each assembly the Pope selected a special theme, presumably in light of the particular needs of each continent. For Asia he chose "Jesus Christ the Savior and his mission of love and service in Asia: ‘... that they may have life, and have it abundantly' (Jn 10:10)".

Asia is a vast continent, and its variegated character was reflected by the membership of the Asian Synod. The assembly brought together not only bishops of regions whose episcopal conferences are members of the Federation of Asian Bishops' Conferences, but also those of the Oriental Churches (i.e., Armenian, Chaldean, Greek Melkite, Maronite, Syriac, Syro-Malabar, and Syro-Malankar) as well as those of various individual dioceses directly under the Holy See (i.e.., Baucau, Dili, and Macao), Apostolic Administrations in Kazakhstan and Siberia, and the Missions sui iuris of Kyrgyzstan, Nepal, Tajikistan, Turmenistan, Uzbekistan, and Urgan, Mongolia.. Unfortunately, the bishops of mainland China (except those of Hong Kong) were not allowed to attend the synod. Obviously, among such territorially, linguistically, racially, culturally, and ecclesiastically diverse groups there could scarcely be common issues, concerns, and challenges, let alone uniform solutions for their problems.

Nevertheless, through preparatory documents such as the lineamenta with its series of questions and the instrumentum laboris (working document), several themes were set for discussion at the synod which took place on April 19-May 14, 1998. To be considered by the synod were the socio-political and economic conditions of Asia, the situations of Asian Christian churches, past missionary activities of the church in Asia, the role of Jesus Christ as savior for Asia, the presence of the Spirit in Asia, the communion of Asian churches with the universal church, and the church's mission of love and service in Asia.

It is of course impossible to summarize all the speeches and interventions of the synodal participants here. However, clearly one theme predominated their discussions, namely, the evangelization of Asia. This task was understood not only as a verbal proclamation of the Good News but as a complex enterprise constituted by three intimately intertwined activities: liberation, inculturation, and interreligious dialogue. It was repeatedly noted that in Asia there has been a greater marginalization of the poor thanks to the recent trend of globalization and the spread of free market as the only acceptable economic system. It was also pointed out that various projects aimed at development and plans for building the economies of nations have produced wealth and economic well-being only for a small group, whereas the vast majority – indigenous peoples, tribal groups, refugees, migrants, displaced persons, women and children – still live in poverty and oppression. The synod called for the dismantling of sinful structures and the promotion of an "integral human development" by building a new culture characterized by love, truth, honesty, and justice. This task of liberation must go hand in hand with inculturation. Frequent laments about the church's lack of an authentic Asian face were voiced during the synod. The Asian churches were urged to develop a theology, liturgy, religious life, ministerial formation, church structures, and spirituality congenial with the ethos and cultures of Asia. Finally, given the presence of different religious traditions in Asia, evangelization must be accompanied a sincere dialogue between Christians and adherents of other religions, a dialogue that includes theological discussion, religious communion, common social enterprises, and sharing of life.

In his closing remarks at the end of the synod, Cardinal Julius Riyadi Darmaatmadja of Jakarta described the synod as a "process of walking together" during which participants had the opportunity to experience the rich variety of particular churches of Asia and the many forms of ecclesial communion on the local and regional levels. To be sure, it was not always an enjoyable and painless journey; what some Asian bishops had to say about the Roman Curia's control, the need of genuine autonomy of the local churches ("not branch secretaries waiting for instructions from headquarters"!), the necessity of ordaining married men, and the duty of repentance did not make for "easy listening." Despite occasional warning and opposition from some curial officials, the Asian bishops were confident that their voices were heard; but they were also realistic in not expecting abrupt changes. However, it would have been a horrible waste of time and energy, and worse, a sinful disobedience to the stirrings of the Holy Spirit if after this synod the Roman Curia and the churches in Asia continue to do business as usual. For then the Asian peoples would be deprived of life, and life in abundance.

Notes: The notes are not included here.