Dialogue: Necessary for the
Church's mission in China
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| The Temple of Heaven in Beijing. |
The mission of the Church is always the same; but in order
to implement it in today’s Chinese context, constructive dialogue between the
Church and civil authorities is needed.
By Sergio Centofanti and Fr Bernd Hagenkord, SJ
Whether they be clerics, laity, or religious, all of
Christ’s disciples have the mission, everywhere and in every age, of being
light, salt, and leaven in the midst of the peoples, so that, seeing their good
works, all might give glory to the Father who is in heaven. Can the mission of the
Church in China be any different?
In fact, some observers in recent times have seen signs of a
certain closing of China, especially toward the Western world, rather than a
serene engagement. Others are asking how the Holy See can continue to trust in
dialogue and negotiation, rather than adopting an attitude of blame or open
criticism.
From what can be seen from the numerous interventions of the
Holy See in the international sphere, especially in the context of conflict and
crisis, the reason resides in the understanding that precisely where there is
greater distance and risk of misunderstanding, dialogue is not only opportune,
but becomes a necessary option. Moreover, it must be kept in mind that the
Church has a responsibility of special care for its own faithful, particularly
where they are found in a condition of more acute suffering. In fact, actions
that for other institutions could be interpreted as a sign of “appeasement” or
even “giving in”, are for the Church a moral duty and a sign of spiritual
strength, which clearly respond to the demands of the Gospel.
In order to accomplish this mission in China, the Church has
no need to request political privileges: it has only to be itself in an
authentic manner. In fact, even in exceptional and extreme conditions, as when
it lacks necessary freedom, the Church can find a way to carry out its
evangelical mission.
On the other hand, difficulties and crosses are never
lacking for the Church in any age or place. Indeed, it must be said that, even
today, ideal conditions do not seem to exist even in the most democratically
advanced countries.
However, what the Church cannot do without, and what cannot
be substituted in any way, is the lack of faith, charity, and internal unity.
It is for this reason that a special service of care for the unity of faith and
charity exists in the Church: the Petrine ministry, exercised by the Bishop of
Rome, the Supreme Pontiff.
The mission of the Church in China, in a land of almost two
billion people, is first and foremost that of being present as a Church that is
united, and therefore, credible. And to be present, wherever possible, in the
life of the Chinese people: in every occasion, in every situation, every
environment, every unfolding of history, sharing their destiny with humility,
but also with the far-sighted vision of Christian hope, to create space for a
better future for humanity, which can never be separated from the future that
God Himself gives.
We are faced with great challenges in our times: the
challenge of globalization, the challenge of improving well-being and quality
of life; challenges for the environment; challenges to peace and human rights.
There is the challenge, too, of a secularization built on consumerism, and of
States that seek their own interests at the expense of others; the challenge of
religious indifference, of the marginalization of the weak and of those
rejected by society. It is precisely in the face of such challenges that the
Church is called to be present, to proclaim Christ, who died and rose for the
life of the world.
Put that way, all this seems simple and beautiful. One
wonders how political authorities could ever fear Christians or place so many
obstacles in their way, seeing that they are animated by such good intentions.
In reality, one must take into account the concrete circumstances in which the
Church lives. In these circumstances, it could happen that not only the errors
and sins of Christians might be condemned, but even their good works might not
be welcomed, at least at first.
The Chinese authorities, at times, seem to be coming to a
greater realization that religion is not superstructural phenomenon destined to
disappear with economic progress and greater social justice, but a constitutive
part of being human. For this reason, the genuine religious experience becomes
a vital factor for the harmonious development of persons and of society. Even
in the advanced and complex society of the third millennium, such a presence
demonstrates great vitality and a capacity for renewal.
In China one must consider that, according to the
traditional Confucian philosophical vision, beside the teaching of values such
as goodness, friendship, education, and obedience, there is also the idea that
the State has the right to exercise the strictest control over every form of
religion. On the other hand, the history of China in the 19th and
20th centuries includes a number of revolts, of various social
and political stripes, against the governments of the times, in which various
cultural and religious factors interacted. Leaving aside the political judgment
about these historic phenomena, it should be noted that resulted in confusion
and prejudice toward religion, to the detriment of those great religious
traditions which in themselves have nothing to do with sectarianism or the
politicization of religious sentiment.
Chinese culture and Chinese society are called to come to a
greater understanding of the fact that irrational or fundamentalist approaches
to human reality are totally foreign to the Catholic faith.
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