The Catholic Church in
Christianity in the mainland
In his presentation, Chan Shun-hing argues on the basis of his field studies in the mainland that the situation surrounding the Catholic Church in
Anthony Lam Sui-ki instead questions if
From a Protestant point of view, Ying Fuk-tsang discusses how the economic reform brought about a great social change in
Finally, Cardinal Joseph Zen Ze-kiun, SDB stresses and laments that religious freedom is not yet given in the mainland. While understanding the difficult situations there and also the need of concessions at times, Zen exhorts mainland Catholics to be firm on the principles, which gwould ultimately benefit
As if to prove Cardinal Graciasf comment, Indian contributions are prominent in this issuefs main articles.
The first article by J. Jayakiran Sebastian, gWhy Should Asian Theologians Read Texts of the Early Teachers of Faith?h is a constructive admonition to a tendency among Asian theologians to disregard the gChristian pasth as irrelevant to the present Asian realities of religious pluralism and poverty. While acknowledging that theology has to be attentive to its context and critical of its history, Sebastian nonetheless forcefully argues that git is incumbent on uscto allow the legacy of our Christian past to speak to the present,h illustrating how we can draw on the rich heritage of early teachers such as Gregory of Nazianzus, Cyprian, and Augustine among others.
K. P. Aleaz, in his concise article, gPluralistic Inclusivism: A Suggested Perspective in Theology of Religions,h proposes a new direction in the theology of religions, which seeks to transcend the widely accepted paradigms of exclusivism, inclusivism and pluralism. The gPluralistic Inclusivismh affirms that gthere is a possibility of the fulfillment of the theological and spiritual contents of onefs own faith in and through the contributions of other living faiths.h Religions are common treasures of humanity, asserts Aleaz, and therefore, being familiar with onefs own religion alone is a religious poverty. gMutual interaction and enrichment [of religions] on an equal footing is the inevitable reality for today and all the days to come.h
gIs there a chance for peace and non-violence in the contemporary scenario of growing local and global trends of violence and terrorism?h asks Soosai Arokiasamy, SJ, in his article gThe Alternative of Non-Violence and Peace in a Violent World.h He first considers the definitions of violence and terrorism, revisiting also the just war theory which is becoming increasingly difficult to apply in modern warfare. In the latter half, Arokiasamy upholds non-violence as belonging to the gcore message of Asian religions andcof the Gospel of Christh and does not hesitate to state that gif non-violence belongs to our humanity, we can say that the future of humanity belongs to non-violence.h
Lastly, another reflection on theological and spiritual interactions between religions is offered by Francis X. Clooney, SJ, in his gLearning to Learn Interreligiously: In Light of the Spiritual Exercises of St. Ignatius of Loyola.h Noting that Exercises guided and inspired early Jesuit missionaries, Clooney points out that it nonetheless did not substantially inform their rather conservative theology because it is theologically undetermined and open to multiple meanings. Through the examples of works by Indian Jesuits and himself, Clooney suggests that the unity and balance between practice and theology are the keys to Exercises, which could provide a holistic ground for dialogue with theologies and practices of other religious traditions.
The readers should be reminded that their responses to these works are always welcome.