International Association of Catholic Missiologists

 

AN OVERVIEW OF MISSIONARY CHALLENGES TODAY

Executive Board of the International Association of Catholic Missiologists
Rome June 22 to 24, 2001

 FRANCIS A. OBORJI (IACM Executive Secretary)

The Executive Board of the International Association of Catholic Missiologists (IACM) met in Rome from June 22 to 24, 2001. One of the principal objectives of the meeting was to plan the future activities of the Association, in order to place the efforts of Catholic missiologists more effectively at the service of the evangelizing mission of the local Churches in the diverse continents.  In order to do this planning more effectively, the Board received reports from its representatives in five continental areas: Africa, Asia-Oceania, Europe, Latin America and North America.   The IACM leadership believes that this overview of present-day missionary opportunities and challenges will be of interest to a wider public.  These are the reports as received and recorded at the meeting.

 The African report was presented by Fr. Silvester Rwomokubwe Arinaitwe, Superior General of the Apostles of Jesus (East Africa), complemented by comments made by Sr. Teresa Okure (IACM Vice President, from West Africa) and Sr. Madge Karecki (IACM Treasurer, from Southern Africa).

It was reported that in most of the institutions of higher learning in East, Central and West Africa, missiology is yet to be accorded  a priority in course curriculum being used in preparing the agents of evangelisation in this part of the world. However, some Catholic major seminaries and theological faculties in these parts of Africa are already offering some courses in missiology. And the dean of studies of some of these institutions are ready and interested in African studies and missiology. Thus the African Report said that the work of IACM in this regard, will  be to encourage and support these institutions since one of our specific objectives is: “To promote scholarly studies of questions relating to the missionary nature and activity of the Church, encouraging theologians in their delicate work of developing an inculturated theology, carried out with courage, in faithfulness to the Church’s tradition and full ecclesial communion” (cf. IACM Statutes, Article II, 2).

The report noted that it is impossible to do inculturation in Africa without a proper knowledge of missiology. In South Africa the emphasis now is on the relationship between  Black theology and African theology. In the other parts of the continent the tendency to see Africa as never-to-grow region is being addressed. Theologians now emphasis African cultural values, the ancient roots of Christianity in the continent and seek inspirations from such great African Christian thinkers like St. Augustine, Cyprian, Origen, etc.

The African report considered the formation of the IACM  as very important because it will keep us together as a people with a common goal, that is, evangelisation. Surely we do not all have the same problems nor needs. Our social set ups are different and so we shall need different approaches in evangelisation but sharing together will always help us and give new ways of looking at different issues. An African proverb says that “unity is strength and division is weakness”. Let us work together to fulfil our common goal but remember to respect diversity for the sake of beauty which is imbued in God’s creation.

Finally, there was a call to encourage strong membership into the IACM particularly from Franco-phone but also Anglo-phone and Portuguese speaking countries of Africa. To this end creation of regional Boards was suggested. It will be the duty of the members of the  Board to meet from time to time and identify some local theologians of different areas with whom they would work together and encourage to engage in theological and missiological research in order to come up with new methods of evangelisation for different regions. It was noted that today, one needs at least to have a working knowledge of English and French languages to function effectively as an African theologian and missiologist.

The Asia-Oceania report was presented by Fr. Lazar Thanuzraj, SVD, of India.  It

noted that diversity of regions, cultures, languages, traditions and religions are undeniable fact about this enormous continent. Moreover, for the Church, Asia is not exactly the geographical unit one finds on the map. Under the concept of the FABC (Federation of Asian Bishops’ Conferences), Asia extends from Pakistan to West Irian (Western New Guinea). The Church in Asia consists of the local Churches situated in South and East Asia. The Oceania consists of Australia and the surrounding world of the Pacific Islands. The report noted that Asia in the new Millennium gains an ever-increasing importance by the mere fact that it is a giant among the continents with a population four times that of any other continent.

Furthermore, the report presented some challenges facing the Christian mission in Asia. It noted that reading  the signs of the times is primarily reading the context and its challenges. Today, from the grass-root rumblings, we look at mission, the world, other religions, and the rest of humanity. The experience of the modern and complex world, and a new understanding of revelation and of salvation, lead us to a new paradigm. These mean that the experience of the Spirit’s action in the world sets a new agenda for the mission and also look at mission in a fresh way. The report highlighted the challenges and prospects of mission as they present themselves in the following areas of major concern: a) Economic Globalisation and Monopoly, b) Corrupt leadership as a threat to democratic values, c) Crisis of identity as evidenced in ethnic violence and religious intolerance, d) Ecological crisis: the Asian countries become dumping grounds for toxic wastes, production platforms for hazardous industries, etc., and e) Discrimination of women and gender injustice.

The report highlighted the importance of inculturation, inter-religious dialogue, human promotion and integrity of creation. It defines inculturation as a process of proclaiming the Gospel of Jesus Christ in all cultures so as to bring about the qualitative improvement of the lives of the people. Authentic response of the people to the faith in Jesus Christ can only be by their own culture. Thus inculturation is a process in the life of the society as well as the Church. Concerted efforts are to be made to transform inculturation into a movement of the people who in turn, with their faith-response to the Gospel, will make it their way of life. The task of inculturation is more challenged today by globalisation and modernisation.

Also, according to the Asian report, inter-religious dialogue is the continuation of God’s dialogue of salvation with the whole of humanity. The call of the Church is to love in the midst of pluralism, understanding the work of the Holy Spirit in the Church, the activity of God’s spirit among people of different religious traditions and ideological persuasions and to fully involve in a dialogue with people of other religions. In the search for finding truth and goodness, our mission becomes automatically dialogical. The 21^st century will be one of dialogue at different levels, i.e. multi-religious and multi-ethnic communities, and between nations.

Furthermore, for the Asian report, mission in the new century must not overlook the struggle of the subaltern people like Tribals, Dalits, women, and other marginalized groups who feel discriminated and deprived of basic necessities and their legitimate rights. Christians must discern the activity of God in those movements who seek justice, peace and the integrity of creation. To restore human dignity from the perspective of the poor is part of the Church’s mission. In the same way, collaborating with God in the on-going process of creation demands that we use creation and not abuse it; that we promote the environment and not pollute it; that we preserve ecology and not destroy it. There is need for “greening the Church”, and to express her concern for ecological wholeness but not without its linkage with concern for justice and solidarity of peoples. The Church must consider the earth as the scene and object of Christian mission. Today in Asia, the participation of the Christian community in the civil society is minimal. Today, Christian community is very absent in the arena of civil society. It should permeate the society like salt and leaven.

Finally, the report discussed some missiological activities in Asia, namely, seminars and meetings on mission, inculturation and inter-religious dialogue that have come to be organised on regular basis in many parts of  the continent. The report suggested envisaged programs that could help to promote the ideals of the IACM in the continent. An Asian level seminar/consultation/symposia can be organised to promote the missiological trends in this continent.

The European report was made by Fr. Eugen Nunnenmacher, SVD, of Germany.  This report did not certainly present a complete picture, but was meant to highlight a number of points that in the context of IACM seem important. The report discussed the progress and problems in promoting the objectives of IACM in the continent. It noted that there is an enormous increase of many activities related to missiology in the structure and functioning of various mission related bodies and entities. There is an increased sense of the importance of mission and missiology in Europe. The report presented a long list of these initiatives with all the details necessary for a sufficient understanding. It singled out conferences and similar presentations and considered them as missiologically relevant. Within the period, the regional representative participated in some of the conferences and delivered papers bordering on mission and importance of missiology in theological education and anthropology.

The report spoke of various types of work with missiological implications taking place in the continent. Among these are: preparation of and participation in study weeks for missionaries on home leave and for continuous formation, elaboration of a program for the introduction of foreign missionaries (e.g. to German speaking countries), particular involvement with groups dealing with questions on dialogue with China and mission studies in countries of ex-communist block of East Europe. Other activities include: collaboration and participation in the functions of the existing missiological associations, agencies for development aids, sub-commission for inter-religious dialogue and Bishops’ Conferences, etc. Other concerns noted in the report are: acceptance of the invitation to join a Protestant group of scholars in missiology (as Catholic guest), discussion about academic chair of missiology at German universities (problems with places and persons). All these are contributing to the development of  research projects on mission in Europe.

The report ended by pointing out that, in all, there is no lack of programs and projects. But there are also numerous problems, and progress is not very fast. However, with God’s help our efforts will not be in vain.

The Latin American report was presented by Fr. Joao Panazzolo of Brazil, complemented by comments made by Fr. John Gorski (IACM President, from Bolivia).  The report began with the word, “missionary”. Missionary in all sectors and levels of the  evangelising Church is the expression that best describes the actual realty of the continent. This missionary consciousness and awareness in Latin America is as a result of diverse factors. Among these, few could be mentioned:

i) The Vatican Council II and the General Conferences of the Latin American Bishops at Medellin, Puebla, and Santo Domingo. The awareness of the missionary nature of the Church is seen reflected in various documents of Conferences of CELAM (Latin American Bishops’ Conference), especially since Puebla (1979).

ii) The meetings of missiologists that took place in these years, principally, in the study of the preparatory document of Puebla Conference: “Missionary Panorama of Latin America”, a document which, in great part, can be found in the final document of  Puebla.

iii) Formation of National Missionary Councils, which at present co-ordinates, as a union, all the missionary agencies: Episcopal Conferences, Pontifical Mission Societies, Religious and Mission Institutes, Diocesan Missionary Organs for the lay faithful, indigenous pastoral initiatives, etc. Some of these are already over 25 years old.

iv) Graduate and postgraduate studies in missiology at São Paulo (Brazil) and Cochabamba (Bolivia). 

v) Formal studies for mission formation and animation: Mexico, Brazil, Colombia, Argentina, Peru, etc.

vi) Mission Reviews of some Missionary Institutes and of the Pontifical Mission Societies, that are found practically in all the countries.

vii) Groups of  lay missionaries.

viii) Sister-churches program.

ix) Holy-childhood mission, with its new method and study which began in Colombia, but is today present in all the countries of Latin America and also in other continents. This is the call of the Holy–child for evangelisation. It is an effort to inculcate missionary spirit to children. 

x) Popular mission with its new methods and spirituality.

xi) The teaching of missiology in various diocesan major seminaries.

xii) Sending of missionaries to the particular Churches.

xiii) The primary place of mission animation in the evangelisation efforts of the Church.

xiv) Lastly, Missionary congresses at national and continental levels, the latter called “COMLAS”.  The Sixth COMLA (1999) was designated “CAM 1”: American Mission Congress.

The report noted that these activities and missionary awareness are not all carried out in the light of the specific objectives of the IACM. Again, it is true that there is a good number of missiologists in all the countries of Latin America. But certainly, they are not enough for teaching in the seminaries, for missiological reflection and production. They have not yet thought it necessary to organise meetings to reflect on the specific objectives of IACM. Thus, the report made some proposals for the future:

i) To contact already registered members of IACM in the continent, especially those who identify with the objectives of IACM. There is an urgent need to think of what to do with the registered members of IACM.

ii) To register other missiologists, missionary institutes, etc.

iii) To make use of the period for the preparation for COMLA 7 – CAM 2, in Guatemala (2003)  and program meetings for the region so that at Guatemala, something tangible could be done for the IACM. Organising  a missiologial congress for Latin America is a project that could elicit missionary awareness and animation in the spirit of the IACM specific objectives. But the most practical way will be to work together with Pontifical Mission Societies, Councils of National Mission Societies and Secretariat of DEMIS/CELAM.

Finally, the report said that in Latin America, mission is from the poor to the poor. And for the missiologists in the continent, the accent is always on inculturation, human promotion, ecumenism, on the universality of the Christian message and on ecological awareness.

The North American report was presented by Fr. Bertrand Roy, PME, of Canada.   This report began with optimism about IACM membership in the continent which is still limited but can be increased if the specific objectives of the Association are better known and some services offered. The report indicated the need to clarify what is missiology and what are we looking for in this theological discipline? It stated that in North America some Catholic scholars view missiology as Protestant issue. Again, some of the scholars in this part of the world insist that the missionary trust be entrusted to the local Churches. The missionary institutes are to collaborate. But the real agent of evangelisation remains the local Churches.

            The report presented some missiological events which took place or about to take place in the continent:

-         Mission Congress 2000 (September 2000 – Chicago, USA)

-         Canadian Mission Congress 2001 (May 25-27 – Cornwell, Ontario, Canada)

-         Colloque du CREDIC (August 23-27, 2001 – Laval University, Québec, Canada) CREDIC: Centre de Recherches et d’Échanges sur la Diffusion et l’inculturation du Christianisme

AFOM: Association Francophone Oecuménique de Missiologie

      -    OMI Mission Congress (June 20-23, 2002 – Ottawa, Canada)

      -    World Youth Day 2002 (July 18-28, 2002 – Toronto, Canada)

-         CAM 2 – COMLA 7 (November 20-30, 2003 – Guatemala).

The report also mentioned some institutions in the continent that offer courses leading to degrees in mission studies or related disciplines: Saint Paul University (Ottawa, Canada), offers undergraduate and graduate programs leading to civil degrees (certificate, B.A. with concentration in mission studies; M.A. in mission studies). There is also a possibility of civil and canonical degrees in theology (M.A., Ph. D., L. Th., D. Th.), with a research topic related to missiology in collaboration with the Faculty of Theology (if accepted in this program of theology).

Furthermore, courses in missiology and on related topics in the context of an undergraduate or a graduate program in theology or pastoral studies exist in the following institutions: a) Faculty of Theology – Laval University (Québec), b) Saint Peter’s Seminary (London, Ontario), c) Washington Theological Union – Mission and Cross-Cultural Studies Program, d) Catholic Theological Union (Chicago) – World Mission Program, e) Oblate School of Theology (San Antonio, Texas).

The report also  spoke of other resources in mission education in North America: a) Maryknoll Mission Institute & Maryknoll Cross-Cultural Services, b) Scarboro Program of Formation for lay Missionaries (Toronto, Canada), c) L’Entraide missionnaire (network of missionary organisations, Montreal, Canada), d) United States Catholic Mission Association (Washington, USA), and e) Pontifical Mission Societies.

Finally, the report asked that more avenues be explored to elicit more membership for IACM in the Francophone world and in North America.

Concluding reflections and priorities for the IACM

The consideration of these missionary opportunities and challenges enabled the leadership of the IACM to establish certain priorities in its planning process.  The Association recognizes that the primary agents of evangelizing the diverse human groups in their concrete socio-cultural situations are the particular Churches. Catholic missiologists are at the service of these local Churches and, through them, the universal Church.  The IACM realizes that the evangelization of the peoples, including inter-religious dialogue and the inculturation of the Gospel, leading to the birth and maturing of local Churches, are too important to leave to mere improvisation.  The Church needs specialists in these fields, specialists in missiology.

To respond to this need of the evangelizing Church, the IACM aims to promote better communications and coordination among Catholic missiologists, and to do this proposes to improve its secretarial infrastructure, edit a periodical Bulletin (in English, Spanish and French) and organize some strategic encounters with a limited number of missiologists in certain geographical regions.  These are short-term projects. 

On a long term, the IACM is concerned about the formation of new generations of missiologists and the production of missiological materials useful at various levels of formation.  At present there are two-year ecclesiastical graduate programs specifically in missiology in India, Brazil and Bolivia, as well those in Rome.  Other mission studies programs and courses of different types exist in a few other places.  There is still much more to be done regarding formal graduate-level academic programs, particularly in Africa, East Asia and the United States. 

The IACM’s leadership hopes that interactive communications with its missiologist members, particularly through the new Bulletin, will result in many concrete suggestions on how to contribute to the quality and extension of missiological studies, research and publications. The IACM also hopes that the sharing of this admittedly partial and hardly adequate panorama of missionary opportunities and challenges will in some way stimulate further reflection by the Church’s missionaries and missiologists.