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BISHOPS’ INSTITUTE FOR

SOCIAL ACTION II

(BISA II)

“THE SOCIAL

DIMENSION OF THE

GOSPEL”

TOKYO, JAPAN

APRIL 7 – 19, 1975

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CONTENTS

I - SUMMARY, FINAL REFLECTIONS AND LIST OF PARTICIPANTS

II - PROGRAM

ORIENTATION TALK – Bp. Jullio X. Labayen, OCD

BISA II – Fr. J. Bulatao, SJ

III - MINUTES

April 7, 8, 9

April 10 - National Group Discussion Reports: Japan, Korea, Taiwan-

China, Hongkong and Macao

April 11 - Theological Reflections

April 12 - National Group Discussion Reports on “Political Situation”:

Taiwan, Japan, Hongkong, Korea

- Panel Discussion

April 15 - Common Topic Group Discussion Reports

Korea: Religious Contacts and Dialogue with Communism

Hongkong and Macao: Religious Contacts in Divided

Countries

Japan

April 16 - Summary and Analysis

April 17 - Korea – Japan Report

Foreign Minorities

The Church and Politics

Workers

Hongkong-Macao: Population and Family Planning

: Social Dimension of the Gospel and Pastoral Activities

Planning

April 19 - Planning: Taiwan, Japan, Hongkong, Macao

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IV - THEOLOGICAL REFLECTIONS:

Bishop JULIO XAVIER LABAYEN

“On the Third Dimension of Human Existence”

Father P. NEMESHEGYI, SJ

“Immenance and Transcendence” “Christianity and Marxism”

“About the Korean-Japanese Group Discussion on April 16, 1975”

Father A. NICOLAS, SJ “On the COMMON TOPICS held on the 16th and 17th session”

“A Few Hints and Reference in Search of Light on the Topics of the Church, Faith and Politics

“On ‘THEOLOGY OF LIBERATION’”

Religious Contact in Divided Countries: Taiwan – China

Report of Refugee Situation in Vietnam

V - HANDOUTS:

Workers in Japan

Social Teaching of the Church in the Vatican II Council

Population Issues

OHD – FABC

Salutation from South Vietnam by Fr. Mouysset, MEP

VI - APPENDICES

A – Martial Law Has General Approval of the People

B – Church and State Under Martial Law: A Viased View

Bp. F. F. Claver, SJ

C – Statement of the CBCP on Referendum of February 27, 1975

VII - PICTURES

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I. SUMMARY, FINAL REFLECTION AND LIST OF

PARTICIPANTS

INTRODUCTION

It gives me great pleasure to offer you this report of the Second Bishops’ Institute for Social Action, held in Tokyo, April 7 – 19, 1975.

I believe the summary will indicate in some way what a profound experience it was for all

participants. The sharing of al our East Asian bishops in the common task of human development deepened still further our brotherly solidarity. The cooperation of our major

superiors and national directors in this task has been even further deepened.

Our sincere gratitude is offered to the Office of Human Development of the Federation of

Asian Bishops’ Conferences for their unstinting help and presence at our Institute.

This report is divided into four parts:

1. Summary of ‘Input’

2. Common Topics Reports

3. Theological Reflections

4. Final Reflections

Appendix of participants

This report offers in capsule form only the highlights of BISA II. It hardly does justice to

the papers that were read. These papers may be obtained directly from the Office of Human Development at cost.

We thank God and all our collaborators for the success of BISA II. We pray that BISA III

will be equally blessed.

Sincerely in Christ,

Peter S. Shirayanagi

Archbishop of Tokyo

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FOREWORD

When some one hundred eight of us Asian Bishops met in Manila last November 23 – 29, 1970, we experienced for the first time the reality of the diversity and extent of the

Catholic Church in Asia. Inspired by a sense of collegiality we resolved to work for a permanent structure that will implement effectively the decisions of our meeting.

Two years later, in November 16, 1972, His Holiness Pope Paul VI approved “ad

experimentum” for two years the Statutes of our Asian structure: the Federation of Asian

Bishops’ Conferences (FABC).

By virtue of our statutes which provide that a plenary assembly be held “in ordinary

session every four years”, we met again in Taipei, Taiwan last April 22 – 27, 1974, in a

first plenary assembly of the FABC.

Not only were the decisions in the Asian Bishops’ Meeting n 1970 reviewed but they

were further elaborated and integrated into our common task of evangelization in modern

day Asia.

In fidelity to the thinking and aspirations of our Asian Bishops, the Office for Human

Development of the FABC has organized the Bishops’ Institute of Social Action (BISA) proposing as its theme: “The Social Dimensions of the Gospel”. To provide this service to

all our Asian Bishops, the Office has programmed a series of three BISAs: BISA I for Southeast Asia; BISA II for East Asia; BISA III for South Asiua. BISA I was held in the

Philippines last March 1 – 15, 1974. We are presently holding BISA II in Japan April 7 – 19, 1975. Hopefully BISA III will be held in India in August 1975.

It is the sincere hope of the Office for Human Development that the experience and

lessons we derive from the BISA will suggest and open new vistas on how the Office can

better serve those who are committed to serve our peoples in Asia.

We aspire to move in solidarity with our peoples in carrying forward the work of Christ

under the lead of the befriending Spirit.

Bishop Julio Xavier Labayen, OCD

Executive Chairman

Office for Human Development

Federation of Asian Bishops’ Conferences

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PART I

SUMMARY OF ‘INPUT’ (April 7 – 15)

Mr. H. Nagadomi and Mss A. Furukawa, members of the New Life Movement of

Yamaguchi Prefecture, West Japan, spoke on “Rural Living Conditions” with special emphasis on community building. Mr. Nagadomi treated of the postwar years and the

efforts to rebuilt a communitarian spirit following the rapid industrialization of Japan and

the consequent breakdown in the old agricultural order. This process was begun by

awakening local interest, then by first practical steps leading to participation, especially

by children, and finally involving the community in some simple improvements like

flower beds, clean river water, fish ponds, etc. The improved environment meant the

involvement of the people in their own projects, not reliance on government planning and

aid. The rural areas have now developed a cooperative spirit and actively promote a host

of projects.

Miss Furukawa is likewise involved in community development work, particularly among

rural women. With the aid of slides she outlined her task in three steps:

- Increase self-reliance and improve living conditions to animate the farmers’ lives with meaningful purpose;

- Improve the quality of life through home economics and other techniques; - Realize the value of life and heighten awareness of the worth of rural life through

better health conditions, practical farming, building for the future and democratizing family life.

The thrust of both speakers was that any action, like that of the “New Life Movement”,

has meaning only if it enables people to develop and grow by their own efforts. The

Movement members help the communities discuss concrete problems and take some

positive action. “The community needs to be organized in such a way that the people

themselves discover the needs and undertake any action”, as Mr. Nagadomi asserted.

In his treatment of “Urban Living Conditions” the Rev./ Munetoshi Maejima of the

United Church of Christ in Japan and the Kansai Urban Industrial Movement (KUIM)

dealt with these conditions within Japan itself and then with the consequences of Japanese

economic penetration abroad, especially from personal experience in the Philippines.

Referring to himself as a “gentile” Mr. Maejima invited all to consider Jesus’ words at

Easter to “meet me in Galilee”. He suggested Galilee as the outsider’s home, oppressed

by and opposed to both the political and religious regimes of Jerusalem. Perhaps today only in the slums (Galilee) can we find the authentic voice of the Galilean Jesus, crying

out for justice amid suffering. Is the Church of today attuned to this prophetic voice?

As an example, he offered the Korean Christian Center in Ikuno, Osaka and the efforts of KUIM in this field. Some 60,000 Koreans (10% of the Korean population) live here.

They are a minority group, historically discriminated against in education, housing and basic human rights. Some progress in righting these wrongs has been made. Leaders are

trained to involve themselves in community problems. Their first experience is frustration

– the people do not open up to them, even if the leaders themselves are Korean outsiders.

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The Movement does not seek to organize and solve the local problems but rather

endeavors to awaken the people to become aware of and tackle the problems themselves.

On Japanese economic penetration abroad the speaker dealt with some problems in the

Philippines, specifically the Navotas Reclamation/Refrigeration Project, the Sumitomo

Banana Plantation in Mindanao and the Fishery Project in Zamboanga.

In Navotas reclamation of land for the refrigeration plant inundated the local villages and

created intolerable living conditions. Frequent representations to builders brought no redress and only energetic and protracted action in Japan itself by KUIM and the mass

media brought any alleviation. In the banana plantations indiscriminate spraying of insecticides caused serious skin diseases in people living in the immediate areas. In

Zamboanga commercial trawling by Japanese fishing fleets has seriously depleted the entire coastline. Local feeling is that these and other projects, while ostensibly building

friendship, benefit only Japan – in other words, exploitation. Not one of these projects in

their present form would be tolerated in Japan itself.

What should the Church do asks Mr. Maejima. Our mission should be among such

oppressed people, seeking to redress their wrongs. Are we the Church of Galilee or of

Jerusalem?

Two speakers dealt with the topic: “Youth of Our Countries”. Fr. OHARA of Tokyo

Archdiocese dealt with the reality of your workers, while Auxiliary Bishop Stephen

Hamao of Tokyo spoke on the attitudes and aspirations of students.

Fr. Bernard Ohara explained the actual working and living conditions of young laboring

people. The examples of several enterprises were given – Sasaki Glass, Toyota and Nissan Motor Companies, Yamaha Piano, etc. All had but one work goal in common;

namely, everything was geared to maximize production with the result that physical and physiological needs were ignored. Machines, not men, dictated the pace of work and

output. With four rotating shifts Sunday becomes a work day. Shifts change frequently and three days’ work can be done in one day. Production is maintained even if workers

are ill. Machines are put to most efficient use but human needs are not considered. Supervision is strict, discipline severe and physical impairment is caused by the severe

strain.

Living conditions are likewise controlled. Company dormitories are within the factory

compound and under company surveillance. Once again, the goal is maximum

production.

Wages too are low, especially the basic wage rate. Incentive awards, overtime

allowances, etc., are absolutely necessary to build for the future. Yet again, production is

the goal.

High sounding slogans like “Zero Defect”, “Quality Control”, “Relativity Control”, etc.,

have won high praise for Japanese goods abroad but the reality is that they have imposed

intolerable burdens on workers.

Management too is trapped in this vicious circle.

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What is the Church doing for these people?

Bishops Hamao spoke on the attitudes of young people, mostly students, in Japan. In the

recent past the word Shirake accurately reflected their attitude of aloofness and

detachment as represented in the four so-called non-principles of no vitality, no

responsibility, no feeling and no interest. Nowadays, a slight change can be noted in that

youth are beginning to seek something more spiritual and more human in society.

The root causes of this shirake mentality are:

1. Organized society, structured so that majority rule decides issues in a democratic fashion. This leaves no room for absolute values.

2. Demographic factors, like small families, that leave children overly-protected. 3. Mass media which emphasizes the dark, the evil, hatred and division. Little space is

given to the good, the beautiful, the hoped for.

4. Educational background is all-important for future status with the result that

“examination hell” is a vintage Japanese word.

Bishop Hamao emphasized that the Church must seek to understand the problems of

youth and enter into dialogue with them. We must discover what they are searching for

and guide them to the absolute on which they can build. We must further offer human

relationships not geared to self-interest.

The speaker also recommended that we must seek to redress the social evils that breed

indifference and aloofness – rigidly structured society, self-interest, exploitation.

Three speakers treated of “Political Situations”.

Sr. Sonia Aldeguer, RSCJ, introduced the topic by explaining her own involvement in political activity and by reflection on the Christian value of involvement. On how to

concretely participate she offered some guidelines from the recent Synod of Bishops on Evangelization.

According to the Synod the participation of the Church in Human Liberation everywhere

but especially in the midst of men who are in a condition of poverty and multiform

underdevelopment is:

1. a sign or condition of the credibility of the Gospel;

2. the privileged locus where Christians and other men (whether believers or

unbelievers) can meet in dialogue, in solidarity and collaboration;

3. the Church’s participation in the struggle for human liberation itself, in manifold

ways, proclaiming the Gospel of Jesus Christ and the total salvation we find in

Him, and opens the way to the coming of the Gospel in the hearts and minds of men.

In summation, Sr. Sonia offered a meditative reflection, with the aide of slides, on the

role of the Christian in Asia.

Fr. Bulatao, S.J., spoke on “Church Involvement in Politics”. He offered two documents

for reference. Both dealt with the Philippines’ situation where martial law and the structures of the New Society have posed a dilemma for the Church. One view was

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delivered in a sermon, and briefly put, assumes the legality of the present situation. It

states that the government knows better than private citizens when it is endangered and

therefore can taker means to defend itself. It quotes St. Paul enjoining Christians to obey

authority because authority is from God.

The second document is a paper released at the same time as the sermon and takes its

stand on the side of the people who feel helpless and defenseless before the new political structures and the injustices perpetrated in its name:

“We are not pushing for open rebellion, for the violent overthrow of government. We are

not even saying that the old form of government is better than the present one, debatable as the question is. But we are saying that no matter what the form of government is, basic

human rights must always be respected, human dignity not made light of nor taken away. If there must be coercion, let it be exercised with humanity, with reason, and above all,

with justice. These are uncomfortable truths both for the preacher and the Word and for

the listener. But then the Word was never meant to be spoken in a vacuum – nor in fear.”

The question is: “What is meant by Church involvement in Politics?” “Politics” may be

distinguished in three main forms: 1) academic involvement, 2) participation in power

groups, and 3) living in society made up of human relationships. No. 2 concerns us now.

The gamut of involvement may run from non-involvement to critical non-involvement to

critical involvement to total commitment up to and including violence if necessary.

Two issues confront the Church in Southeast Asia:

1. theological – how involved should the Church be in the temporal and political?

2. practical – what do we Christians think of the political regime of the country, and what should we do about it?

Some possible “conclusions” are offered here:

- Real, sincere agreement on an abstract theology is extremely difficult but can be

reached after much dialogue. - Each nation discerns and chooses a view most in conformity with the Gospel in the

present time and place.

- A pluralistic stand on certain issues may be necessary.

- A unified stand by the Bishops’ Conference is desirable as a joint witness to Christ’s

Gospel.

The third speaker was Prof. Shinkichi Eto of Tokyo University. He offered three main

points in his analysis of political situations in Asia today.

Point 1 was a set of models to explain the present international systems. In 1970 people

though of five major powers which determined the destiny of the world, viz. USA, USSR,

European Community, Communist China and Japan. The Professor believes this to be too

simplified and offered instead a Tri-Polar System, consisting of two sectors: one is the

United Nations Security Council (UNSC). The various struggles and functions of the UNSC can be explained by the three-power struggle among the USA, USSR and

Communist China. The second sectors is on nuclear weapon strategy.

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Next is a very fluid Multi-Polar Model, namely the United Nations General Assembly

(UNGA), fluid in political terms and on non-nuclear conventional weapons strategy.

Finally, the Network Model, which helps explain the economic sector, once five-

cornered, but with Arab Oil supremacy, now further enmeshed.

In his second main point, Prof. Eto gave a brief history of the systems in Asia in the post-war years.

1945 – 47 saw a tendency to return to the prewar systems and a collision with

nationalistic forces.

1948 – 53 was the period Stalin believed Asia mature for insurgency and affected most countries from Iran to Japan.

1953 – 57 was the era of peaceful coexistence,.

1958 – 67 was characterized by the ideological split between USSR and China over

peaceful coexistence and the Chinese claim to be the leader of world revolution.

1967 – 71 saw Big Power intervention in Asia.

1972 - __ ushered in the peaceful détente situation.

In his third point the speaker dealt with the present situation in Asia. Even in the era of

détente not all Asian politics are in détente. Big Power détente may indeed, and probably

will, engender civil wars and anti-establishment movemenbts.

Prof. Kinhide Mushakoji of Sophia University, Tokyo, dealt with “Religious Contacts in Divided Countries”. He apologized for what might be an overly-optimistic and overly-

objective view of the situation that many participants actually endure, but sought to be unbiased. He offered three major points on our immediate Asian countries.

1. Estimate of future prospects: Two common factors emerge in this. The first one is that

the basic trend is an increased effort towards reunification based on the genuine

nationalistic feeling of the people themselves. The second point is that the present

divisions were not decided by the nationals themselves nor their leaders but rather by

the two postwar camps of Communism and anti-Communism – in other words, the

major powers are responsible.

Further, there are degrees of reunification possible. China and Taiwan may become

politically united; North and South Korea may become reconciled. The Church too

has a role in this as a powerful voice for justice, as in Korea or Vietnam, which even

the PRG has acknowledged.

2. The objective of this dialogue of religious with the political powers in divided

countries is to bring an end to the Church of Silence in socialist countries. Our motivation is not simply to establish contacts but to fulfill a mission of reconciliation

and authentic witness. Nor should contacts be only between Catholics – a much broader context for contact is in cooperation with other religions.

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3. Two major questions are then posed: What are your reactions to my remarks, the

Professor asks; and what is the role of the Church in divided countries?

He affirms his belief that the Church should support the national feelings of the people of

their country and be a force for both justice and reconciliation. Japan could become a

passive force as a third party for reconciliation, especially as Japan has contact with both

North and South Korea. He emphasized that the Church is a major force, living on both sides and sharing the same basic beliefs and hopes and firmly on the side of justice.

Fr. Robert Jezegou, M.E.P., South Korea, gave the last ‘Input’ lecture on “Population

Issues”. He began by treating of the 1974 “World Population Year” sponsored by the United Nations. This is a matter of major concern to all governments in Asia. The whole

gamut of population includes not only demographic growth but questions of natural resources, quality of life, ecology, economic development, human welfare, social justice

and many more.

The Holy See actively participated in this project. The Pope stressed the Church’s moral

teaching and emphasized the development of international justice as a means to a solution

and requested that the dignity and stability of the family be maintained.

The major event of the year was the Bucharest Conference which 1,247 delegates

attended, including 10 from the Holy See. The major confrontation came in the fifth

commission dealing with plans for future action to be executed on the world level. The

draft contained two main factors. No. 1 was that while national sovereignty was respected

under-development countries must drop their population growth to less than 3%. No. 2

contained concrete measures for the reduction of mortality rates, reduction of population

growth, better distribution of population, better use of natural resources and other suggestions. This was rejected by the Communist countries, with the Holy See joining

China especially in opposing it.

The Holy See maintained that emphasis should be set on the family as a value in itself and not just as a socio-economic instrument of production; that international justice must

be stressed and rich countries help poorer ones to develop; that artificial birth control and abortion must be rejected.

Some resolutions were finally adopted, such as respect for life, for individual freedom

and parental right in family planning, better use of natural resources, etc. The Holy See

alone abstained.

Fr. Jezegou then presented some other human realities, taking Korea as his example.

Between 1949 – 74 Korea had a population growth of 70% - from 20 million to the

present 34 million people. From a high annual growth rate of 2.9% in 1955 – 60, it had

dropped to 2.7% in 1960 – 66 and to 1.9% n the 1966 – 780 period. In 1973 – 74 it

dropped to 1.6%. This fall is due to a strong government program of birth control.

Korea is the third most densely populated country in Asia with 3323 people per square

kilometer. Less than 24% of the land is arable, while a severe winter, lack of natural resources and poverty make this density factor a matter of serious concern. A further

decline in population is vital and the government is doing all in its power to achieve “Zero Population Growth”. Contraception is widely encouraged and practiced.

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Artificial contraception is believed widely practiced and accepted by the Catholic

population too. Abortion is also practiced by Catholics “probably more frequently than

among non-Catholics”. Regarding artificial birth control there is a very important lack of

acceptance of the official position of the Church. This is a matter of deep concern, not

only for Korea, but for other countries as well.

In conclusion, the speaker asked if the ‘human realities’ we speak about are just ideas, or

do we take account of them in real living situations.

In the format followed by BISA II considerable time was allotted to group discussion. Following the lectures the participants divided into National Groups and treated at length

of the topics. In the deeply regretted absence of the Vietnam delegation only four groups were possible – Hong Kong/Macau, Japan, Korea and Taiwan, China. Following their

discussion a report was offered to the assembly and a final panel discussion was held with

the lecturers.

Rather than give a detailed account of these reports we offer instead the analysis of the

‘Input” sector of BISA II of Fr. J. Andres, S.J., of the Preparatory Committee.

In his introduction Fr. Andres explained the theme of the seminar as “The Social

Dimensions of the Gospel” and quoted Bishop Labayen on salvation. “The Liberation of

man from the social dimensions of sin”.

Rural Conditions: Two speakers who are involved in the work of farmers exposed the

problems of this group in society who find it difficult to express themselves. The speakers

explained how the farmers tried to solve their problems in groups, and of their need to form a community because they felt so weak.

Urban conditions: A Protestant minister spoke to the assembly about the problems of the

cities, and especially the Christian involvement with minority groups. It was very interesting to study the development of the group reports on this point – some very

general, others very concrete.

Youth: A general analysis of youth problems in Japan was given by Bishop Hamao,

going into additional structures. Youth rebels against society but also seeks a response

from us.

The JOC representative. Fr. Ohara, gave us concrete situations of many young workers

and many cases of an unjust system were exposed.

Here too we find a development in the discussion group reports. Some highlighted our

own problem of injustice within the Church.

Political Situations: Here we were given a thorough study of objective political

positions the Church should take. The situation of the Philippines was taken as the

example. The analysis of Asian politics followed in the talks by Prof. Eto and Mushakoji. Some parts of them were shocking and gloomy for many of us.

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At this point a report was given on the Vietnamese situation and the future of the Church

in that country.

There was a development on this point by the groups and all countries made efforts to

explain their respective positions. We treated of ideologies, reconciliation, dialogue,

reunification. What each report said is worth of further analysis for what was said, what

was not said, the silence…

Two stresses: There were concern to side with the people, the masses and this too came out in the “Population Issues” question. The need for an awareness of the reality was

emphasized – not partial awareness but in its total aspect. There was need too for concrete approached well-planned, fully undertaken, towards oppressed minorities in Japan,

towards young workers and for refugees.

There was a deep recognition of the need to put our own house in order regarding social

justice. Problems within the Episcopal Conferences were also aired.

There is a strong desire to maintain the contacts established here. The problems foreseen

by the Steering Committee on the next item – COMMON TOPICS – were solved very

simply. Korea and Japan formed one group based on common interests and interlocking

problems, while Taiwan/Hong Kong/Macau recognized their similarities too.

PART II

COMMON TOPICS

SUMMARY OF GROUP REPORTS

KOREA – JAPAN Report by Bishop S. Hamao

The group decided to discuss the following topics:

I. Foreign Minorities.

II. What can the Church do in the world of politics?

III. Pastoral leadership – conscientisation; attitudes and action of Episcopal Conferences

IV. Problem of oppressed workers and the Japanese economic invasion

I. Foreign Minorities

We started with foreign minorities in Japan, especially Korean minorities. Mr. Song explained the actual situation of this group which can be divided mainly into those from

North Korea with the same ideologies among them, and those from the Republic of Korea. They suffer from discrimination, especially in education and employment. The

number of Koreans who wish to change their nationality to Japanese is increasing. There is a special problem concerning those who were forced to come to Japan before the war

and who are now treated as foreigners in Japan. The Japanese Government did not ratify

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all the articles of the U.N. statement on human rights, and consequently, minorities in

Japan are not well protected.

The moderator of the Episcopal Commission on Justice and Peace (Bishop Soma)

explained that the Catholic Church with the Protestants must take action to solve this

problem. Two points were emphasized.

1) It is not enough to treat Koreans living in Japan as our friends like Japanese living

in the U.S. We must do more. The Koreans who were forced to come were treated as Japanese at first but after the war they were treated as foreigners. We must not

forget this pas very sad history of the Japanese government. 2) With this background legally we cannot treat the Koreans as mere foreigners living

in Japan. They were once Japanese and have permanent residence.

The group decided to handle the problem of Korean minorities in Japan in three main

points:

1) The role of the Church – elimination of discrimination towards Koreans living in

Japan.

a) For this we must have a good actual analysis of the situation. The Japanese

hope to cooperate with chaplains who are taking care of Koreans in Japan and

the chaplains of Korean students, with the Episcopal Council for Migration

and with the Commission of Justice and Peace.

b) We intend to create public opinion inside the Church in Japan. We feel there is

much indifference and ignorance. We must appeal to the Christians, reminding

them about our past attitude towards Koreans. Some are refused admittance to

schools because they are Koreans, or refused employment or bank loans.

2) What can the Church do about the violation of certain fundamental human rights by the Korean government?

We considered one example of a Korean woman whose husband was arrested by the

Korean government and received the death sentence. She asked for help from the Japanese government but nothing could be done. She believed only the Catholic Church

could help her. In the name of the Commission for Justice and Peace and the Episcopal

Commission for Social Action, Archbishop Shirayanagi sent a letter of appeal to the U.S.

government which has some power in Korea.

3) Pastoral Care

In big centers like Tokyo, Osaka and Kyoto, missionaries who were formerly in Korea are

working as special chaplains to the Koreans. In Tokyo there is a Korean chaplain. The

question was raised concerning which nationality is preferable. It was suggested that

European or American priests might be better because Japanese or Korean priests could

easily get involved in political issues. On the other hand Korean priests might be

preferable because they know the problems best which would allow for good pastoral

care. In the future one of the Korean bishops said he would try to send Korean priests as chaplains, and in that case the Japan Bishops’ Conference could support them. It was

also suggested that Korean sisters could be effectively used here.

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It was further suggested that there be an exchange of Japanese and Korean seminarians in

order that they may solve the problems of our past history and work towards better

relations in the future.

It was considered necessary to have special chaplains or centers for Koreans in big cities

where they are living.

An important suggestion emerging from this discussion was that we have regular

meetings of the two Episcopal Conferences of our two countries. This was suggested by the Korean delegation and it coincided with the proposal of the Japan Preparatory

Committee.

II. Political Involvement and the Role of Bishops

I will summarize here because Fr. Nemeshegyi has already given some of the report in his

theological reflections.

At first the Korean delegation explained about its involvement in political questions. In

1971 Bishop Chi began to protest and among the bishops a greater social awareness was

aroused. When the Bishops’ Conference wished to issue the statement they never could

obtain unanimous agreement, but they decided to do so if they had a two-thirds majority.

The Korean government is greatly concerned about the influence of the Bishops’

Conference. One layman expressed his dissatisfaction that the bishops were not united on

this question.

III. In the next part, we discussed the theology of liberation and the following

questions: unity in diversity, the problem of violence and the separation of Church and State. Fr. Nemeshegyi’s report contains some of this and so I will be brief.

• The theology of liberation must be conceived as the salvation of the whole man.

• Unity in diversity: concerning injustice, no one can deny that we should have the

courage to raise our voices and appeal. However, we cannot impose our views. We must respect pluralistic views, but we must be careful to discern whether

pluralism comes from ignorance or from a poor analysis of the situation.

• Separation of Church and State: In the history of the Church there has sometimes

been complete unity between Church and State. Christ’s statement: “Give unto

Caesar the things that are Caesar’s…” was not intended as a political principle.

The main point is that the Church should be free from any ideological or political

party. The fact is that there is nothing that does not have something to do with God. We must raise our voices against injustice but we must be careful not to be

one-sided. It is difficult however to get sufficient information about the situation in North Korea. In a free country like Japan is there not something that we can do?

IV. Japanese Industries and the Conditions of Workers

The Japanese magazine “Sekai” published a report by the Justice and Peace Commission

of Korea giving the attitude of the big Japanese enterprises in Asian countries. Under the pretext of reparation after the last war, the companies went into other Asian countries to

set up enterprises, but the real reason was only for the profit of Japan. Unfortunately too

we ignore the culture, the history and the living standard, etc., of those countries. Bishop

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Chang explained about the Japanese factories in his diocese in Masan, where low wages

and other poor conditions prevail, especially the very immoral life in the area. The

Church showed its concern by building a dormitory for women workers, but the situation

still prevails.

This same problem exists for other foreign companies in Korea. On one hand Korea

needs such investments because of lack of capital. On the other hand, the Korean government presents very good conditions, providing land without tax ,and the profit of

such companies is very high. In this question the Church experiences a dilemma. Korea needs this foreign investment, otherwise employment will decrease. In the face of such a

situation what can the Church do? We drew no conclusions but offer five or six opinions:

1) We should cooperate with the Churches of the world to make an appeal about the injustices of big companies.

2) The developing countries should have a good analysis of the conditions and

cooperate among themselves. However, as weak countries, this may be impossible.

3) We need to appeal not only with moral power but with a critical analysis of this

situation and give them the technique to develop themselves.

4) We should give a moral code to the managers of big enterprises.

5) The Church should take the part of the week and be the voice of the voiceless.

6) If the work is to be done thoroughly we need some full-time members in our Justice

and Peace Commission and not only part time members as there are now.

Our discussion ended with the theological reflections from Mr. Song whose remarks

included a reminder that we must not only talk about the problems but try to find the real

causes.

TAIWAN/HONG KONG/MACAU Report by Father A. Da Costa

The first topic chosen for discussion was No. 6, the problem of population and family

planning. The discussion centered on the pastoral problem of hearing Confessions and the necessary but difficult stand of not being able to give absolution to persons using

contraceptives. The dilemma was stressed: fidelity to the teachings of the Church and at the same time the inflicting of suffering on good Christians who are human beings. Some

consideration for the present teaching of the Church was given, and opinions were

expressed concerning the need to look for other more integral and far-reaching solutions

to the present problem. It was mentioned that birth control is just one of the facets of

today’s population problem which includes many others such as food production and the

distribution of population.

In the absence of a cut-and-dried answer, it was suggested that at least a united stand on

the part of the bishops would help.

The second topic chosen was the one on pastoral leadership as a deepening of social

awareness and commitment to the problems of society.

The discussion revolved around such basic questions as what actually is pastoral leadership, what is leadership, and how to train for and achieve the qualities of a leader.

The distinction between leadership and leader was made: leadership has the two functions of achievement of goals and the satisfying of needs, while a leader is one who coordinates

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these, who sees to the distribution of leadership among the group. It was recognized that

working for the total salvation of the person was an integral part of the mission of the

Church and a concrete example of pastoral ministry in the form of social concern was

given. This concern includes the fulfillment of such needs of the people as job placement,

the obtaining of safe drinking water and the establishing of credit unions. It was an

example of leadership in the form of getting people to solve their own problems.

The need for leaders went quite naturally to the corresponding need for training programs

with their problems of finance and time as well as interest on the part of the potential leaders in areas of concern.

The question concerning the philosophy behind the involving of people in community

problems came up. The common good and the common evil as well as united communal action were offered as motivating principles.

Finally the lack of involvement of religious in social action was questioned and

involvement in education was offered as one answer. The possibility and need for

educating for social awareness was expressed.

The group felt the dichotomy which arises from the various interpretations of the term

“evangelization”. Although Mater et Magistra settled the question that social action is

included in evangelization, not all priests are convince that it is so, nor are they prepared

for the consequences. It was further pointed out that priests who do parish work live in

one place while priests who engage in social work live in other quarters, thus giving the

impression of two different worlds. The suggestion was made that in some larger

parishes, it should be possible to integrate the two.

It was insisted that we must approach social action in the full Christian dimension: the

example was given that a priest engaging in social work could simultaneously have some spiritual work like the Legion of Mary or instructing a person in the faith – a little thing

which maintains a necessary balance. One priest felt that when he first launched into social work, it was natural that he did not see the situation clearly, but the role of the

priest is clearer now. It was further stated that social action flows from having committed oneself out of love, as a witness. The question is how to communicate the sign.

The next question taken up was “Youth – and the role of the Church in Education”. The

question of Catholic education was conceived, not as a matter of teaching a few periods

of religion weekly, but as the whole development of the individual. The lack of interest in

social questions among our youth was pointed out as a lack of education. Practical

educational value is derived from engaging in some social project, and the first benefit is

to the students themselves. Some schools do provide such opportunities for their students,

but the question is: do they fully understand what they are doing?

The comparison was made with the action of the Communists who know their goals

clearly. Out dioceses, parishes, schools seem to be working independently of one another,

but the problem was conceived to be a lack of conscientisation, rather than a lack of a

common goal. Our vision of Christian liberation is our goal – a liberation which brings inner freedom, openness to others, and growth in love and grace.

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The idea was shared that as a concerted action of bishops in one country, they declare a

year of Social Action, provide material for conscientisation and encourage the use of the

pulpit to disseminate this. However, another group deplored the individualistic and

isolated approach of Catholic institutions. One participant would like a particular concrete

step taken as a concerted action in the field of social justice, such as just wages in

institutions.

In most of the questions discussed, the need for training through involvement was

emphasized which was to be a process of: action – reflection in the light of the Gospel – and then action again.

1) We have been talking about social problems and social action. What about our

credibility among those for whom and with whom we work? It is not enough to work for the poor. It is necessary for us to share the situation of the poor. Our life style

should show clearly that we side with the poor, and not with the rich. More

evangelical simplicity is necessary. Concerning the Church’s property, poverty does

not consist in selling whatever we have but in putting our resources at the service of

the poor.

2) One of the participants said that the Japanese Bishops’ Conference would like to

know the viewpoint of the delegates from other countries concerning the so-called

Japanese economic invasion. It was pointed out that there are in Taiwan some signs of

that invasion. For instance, in some companies, more than 50% of the shares have

been purchased by the Japanese. In this way they control those companies to their

own profit, without much concern for the wages and welfare of the local workers.

3) About working conditions in Taiwan, it was pointed out that in many cases the workers have practically no family life and no contact with the outside world. They

live in hostels near the factories and their life is spent partly in the factories and partly in the hostels. Many problems arise from such a situation, mainly for girls.

Another point is extra work hours. In Taiwan people do extra work not because they

need it to make a living but just because they are too eager for money. In this way they get more money but at the expense of their family life. In this case the Church

should educate these people to understand better the values of family life and to reach

a more reasonable balance in their lives. In Macau, people do extra work because

otherwise they cannot pay their school fees and support their families. In this case, the

Church should educate these people to become aware of their inhuman situation and

of their rights and to fight for their liberation.

4) The final point was Father Chang’s personal socio-economic project in Taiwan. This

project is centered on community factories and credit unions. The purpose of this

project is both social and educational. Social, because it tries to liberate workers from

any kind of mediators. These mediators purchase the products from the factories and

export them to local and foreign markers. They get much of the money and the

workers receive only a small part for their work. By creating community factories and

credit unions Father Chang liberates the workers from the mediators and helps them to export their products themselves, thus receiving all the money.

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The educational value of this project becomes visible in as much as it educates people

in the spirit of giving and serving, instead of the quest for profit.

PART III

THEOLOGICAL REFLECTIONS

In our struggle to learn of the “Social Dimensions” we did not neglect the “Gospel”, the

motivating force of our Institute. Our three theologians – Bishops Labayen, Frs.

Nemeshegyi and Nicolas – attended all the lectures and most group discussion meetings.

They showed remarkable ability to sift the wheat and this was returned to us in the daily

theological reflections. In a very concise form their valuable contributions are herein

introduced.

BISHOP JULIO XAVIER LABAYEN, OCD

INTRODUCTION

Bishop Hamao and Father Ohara both spoke of the system which conditions and

determines the mode of thinking and acting of people who are caught within it. They

spoke of the dehumanizing effect of the system on the youth of today, particularly young

workers.

THE SYSTEM

The system is described by Father Ohara as something that goes beyond “personal values

and individual morality”. It appears to be a machinery that has its own identity beyond the dimension of persons, and functions on its own steam. Moreover, it has the power to

form or deform, humanize or dehumanize the people who are situated within it.

THE THIRD DIMENSION

The system transcends the personal (private) dimension of human existence: the intra-

personal (within the person), and the inter-personal (between persons). For this reason, it

is referred to as the meta-personal (beyond the personal), the third dimension of human

existence. It is also called the structural, institutional, societal, public dimension. The

third dimension is the product of human processes in an effort to organize man’s

environment to serve his purposes.

THE SOCIAL DIMENSION OF THE GOSPEL

The Gospel is a message of man’s salvation which is addressed to man himself. It

proclaims the salvation of the whole man. The Gospel must, therefore, address itself to man as he is situation in the total dimension of his existence, to include the meta-personal

dimension. The Gospel is not only a private message addressed to persons. It is a public message addressed to society.

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GRACE – SIN

The process of human salvation is a process that dramatizes the struggle between grace

(the element of salvation) and sin (the element of damnation) for the possession of the

trophy: MAN.

The story of Christ’s saving work is the portrayal of the eventual triumph of light over darkness, of truth over falsehood, of life over death. “Where sin increased, grace has

abounded all the more.” (Rome 5:20)

Grace and sin are two correlative elements in the drama of human salvation.

SOCIETAL EMBODIMENT

Thanks to the theology of liberation we have an insight into the embodiment of sin in

structures and institutions of society. We have an eloquent example of this fact in the

oppressive and dehumanizing structures that both Bishop Hamao and Father Ohara spoke

about. Theologians refer to this phenomenon as structural (institutional), societal sin.

Such sin seems to suggest the reality that Scripture writes of “principalities and powers”.

If grace is the correlative of sin, what can we say of societal grace?

THEOLOGY OF SYMBOL

Karl Rahner has integrated the theology of grace and the theology of revelation through

the theology of symbol. All reality – human and divine – is self-imaging. Grace and

revelation are two aspects of the ONE reality: GOD. God as self-giving (grace) and God as self-manifesting (revelation). The fullness of God’s self-gift is realized in the fullness

of God’s self-revelation: JESUS CHRIST (the symbol). God so loved the world that He gave His only-begotten Son”; “And the Word was made flesh”. (John 1:1-4).

Father Nicolas stated the basic principle: “God’s style is incarnational.” God’s loving

action (self-giving) among men is a continuing incarnation in men and their history, in human processes, structures and institutions, in human society. “I shall be with you all

days till the end of time.”

THEOLOGICAL REFLECTION: On the Third Dimension of Human Existence

THE LIVING GOD

Our God is the living and life-giving (saving) God. He gives life by His grace. How does

grace embody itself in human processes, structures and institutions, in human society?

How is God present (incarnated) in the third dimension of human existence?

What is the role of people like Mr. Nagadomi and Miss Furukawa (both Buddhists) in

their work of bringing men together to form communities and of promoting humanizing

structures?

What is the role o the Church as a sign and sacrament of salvation to human society? How does she foster and promote the continuing incarnation of grace in society?

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Within the Church as a society what is there that is yet the incarnation of sin? What can

she do towards the triumph of the incarnation of grace over that of sin?

SIGNS OF THE TIMES

We may distinguish two: 1) secularization; 2) the struggle for justice and community.

1. Secularization is a process by which people liberate themselves from the forces of nature by means of science and technology and consequently gain master over nature

in order to become artisans of their own destiny. The Christian world view backs secularization – biblical tradition is secular, steeped in faith in the God of time and

history. The question is: will man organize a world apart from or open to God? 2. Struggle for justice and community. Man struggles to liberate himself from

dehumanizing structures, systems and ideologies toward a more just and human

community. His biblical understanding assures him that the structures are not fixed

ends in themselves and of his duty to transform them into a shared life.

The repercussions are many and felt alike by technologists, youth, theological and

ecclesiastical structures of thought and life and by ideological system themselves which

sense their inadequacy to build a new man. Secular man must understand what it means to

be fully human.

The challenge facing the Church is not that modern man is unconcerned about the Gospel

but whether the Gospel has so transformed the Church that she is the Good News to man,

a living witness to the integrity of the Gospel. Evangelization today demands a radical

change of heart, of attitude, thinking, speaking and living. It demands a transformation of our very form of existence into a dialogue with people … in other words, dialogue.

FR. PETER NEMESHEGYI, S.J.

When today’s Christians in East Asia confront modern society, fraught with social,

political, economical, psychological and spiritual problems, they feel that Christ and their

brethren expect the following attitudes from them:

1) Christians must concentrate on the very core of Christianity. Christians believe that

God the Father has shown forth His infinite love for all men in His Son, Jesus, “the

man for others”, who has become a martyr of His unconditional love, and who, by

being raised from among the deed, shows that “love and its fruit are everlasting” (GS

22, 39). God, by sending the Spirit of His Son into us, wishes us to love our brothers

with our heart, so that we may become mirrors of divine love and, very concretely,

“make ourselves the neighbor” (Luke 10:36) of any human being in need of our help.

Because the transcendant God has become immanent in the world through the

Mission of His Son and of His Spirit, God and creatures are neither simply one, nor

are they simply two: they are two as one. This is precisely the mystery of love; it is

also “the only thing needed” (Luke 10:42) which Christians have to believe, to

understand, to express, to proclaim, to realize and to live.

2) The gathering of Christians must be islands to humanity in the “lonely crowd” of

our super-developed cities; they must be dynamic units of solidarity, progress and

hope in the depressed, exploited and less developed areas. Christians can and must

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realize, through various contacts and a steady flow of information among themselves,

etc., that the unity which makes them one is much deeper than all the differences of

background, nationality, inclinations and opinions. While admitting legitimate

plurality, Christians have to avoid among themselves all kinds of polarization, which

could degenerate into an impossibility of dialogue. In a world suffering from

segregations and divisions Christians must experience more and more deeply that the

fact of kneeling before the same Father makes them quite naturally one in Jesus. 3) Christians must work efficaciously – according to their possibilities – for the

building up of a society, supported by the four columns of truth, justice, love and freedom, against all lies, injustices, indifference, hate and oppression, a society of

solidarity, of basic equality, and of participation. When engaged in this work, Christians must remember that a man’s way of life influences profoundly his way of

thinking, and therefore, if Christians desire to think in terms of justice, they must share the life of those who suffer injustice. While respecting pluralism in the spirit of

“Octogesima Adveniens”, the Church has to raise courageously its voice whenever

basic human rights are violated.

4) Man cannot live without joy and hope: Christians know that the Kingdom of God has

already come – and therefore they are filled with joy and gratitude, even among the

greatest tribulations; but they also know that this Kingdom still has to come – and will

certainly come – and therefore they strive for a better future and never abandon hope.

This hope is not an unrealistic dream of some earthly paradise, but a waiting for the

coming of the Lord, while Keeping our lamps burning, so that through our humble

efforts the world becomes a brighter place to live in.

5) An essential factor of the present situation in Asia is the presence of the Communist

theology and of Communist power. Many Christians of the Far East have

experience personally, or through their friends and relatives, both the attractive

elements of Communism (deriving from its Judaeo-Christian prophetic inspiration) and its negative elements (the use of any means for obtaining ends, the disregard of

truth and promises, the reliance on violence and hatred, the whittling away of the relation connecting each individual man in his conscience with the personal Absolute,

etc.) While loving even those who persecute them and their brothers, Christians must keep their lucidity when dealing with Communism, and while being stimulated by a

greater fervor in the service of Christ by the example of the dedication of many Communists to their cause, Christians must not close their eyes to objective truth and

to objective facts and must recall to memory the violation of basic human rights –

mainly the right of the free exercise of religion – inflicted on so many of their brothers

living under Communist rule. The world is only too prone to forget their sufferings;

the disciples of Christ, who must feel the griefs and anxieties of all people, and

“especially of those who belong to our family of the faith” (Gal. 6:10),as their own

grief, are not allowed to do so.

FR. ADOLFO NICOLAS, S.J.

1. The following reflections are not meant to be systematic presentations of general

problems. Nor are they aiming at a whole grasp of the Christian message. They are

rather an effort to locate theologically whatever goes on during the BISA meeting and

reports. They belong to the process of reflexive learning from whatever happens. At

times they might be tentative and searching; at others questioning and evocative of

biblical themes that come to our mind while trying to understand our situation. At heart they are the expression of our desire to listen to the Spirit in all.

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2. Taking into account and as basic presuppositions the reflections of Bishop Labayen

on the social dimensions of Sin and Grace and every human and religious reality we

found ourselves confronted during the first days with the following points for

reflection:

2.1 Theology – as a reflexive faith of the Church – begins where PEOPLE ARE,

LIVE AND SUFFER. God and His Word came and come today to man wherever

he is: in the fields or in the city, factories or campuses, etc., in the same way that Israel encountered God on her way through a very concrete history. It is there

that sin and grace are and rule the world. Each human and historical reality is a new question for meaning and salvation.

2.2 If this is so, we come to a second point: God’s way of dealing with m en is the way of INCARNATION. He lives among men, Emmanuel, He became our own

flesh and our own humanity. Incarnation itself was the word He addressed us and it was a Word that developed all the way to death and Resurrection: it was a

Word of total salvation. It is only entering the flesh of our people that we can

hear their questions, feel their sufferings and hope in the midst of their despair…

like the Servant of Yahweh. It is through the body that we understand reality.

2.3 Now, the concrete people with whom we live are a people who cry for justice.

This is the cry of the whole of history and it is the cry of modern Asia. It is a

people who suffer the oppression of injustice, of ignorance, of exploitation, of

ideologies and political manipulations, of poverty and alienation… The God of

History we believe in is a God Who answers and responds to the cry of His little

ones. Believers have to respond together with Him. It was the Prophets who

claimed that there is no cult without justice and that knowing God is to do justice

to the poor, the lonely, etc… (Jer. 22:16; Os. 2:21; 4:1; Is 11:1-9, etc.) The poor

with their plight help us to know the living God… but only if we answer.

2.4 There is a call there to the SAPIENTIAL depth of the faith of the Church: Wisdom in order (1) to read the signs of the times, which are many and because

of their ambivalence need interpretation; (2) wisdom to help others see what they are unable to see, even in their own suffering (Conscientisation); (3) wisdom to

keep always fresh and provocative the transcending power of the Word of God as ultimate, renewing, and liberating us from our own categories and narrowness.

Let the Word of God interpret and change reality… but as a living and engagiung word.

3. When faced with political questions and situations it might be helpful to distinguish

three different levels of understanding and commitment:

3.1 The level of the basic insights of our Faith and the Word of God. The

transcendence of the Christian mystery which is at the basis of the sapiential

intuitions of the Church, her basic values, etc… Here we have to avoid dualism

and integrism and keep an integrated sense of reality.

3.2 The level of technical and ideological MEDIATIONS. This has been at times the

most neglected. We cannot jump into action – relevant and meaningful action –

without due analysis of the concrete complicated situations in which we live and

in which political moves are decided and are effective. The same need is felt

towards the awareness of ideological biases. There are no neutral positions and we are all influenced by one or the other ideology. The need to be critical of our

own ideological mediations and at the same time the awareness that we need to take some concrete positions, affirm values, project ideals that include

24

ideological elements can be of great help in freeing ourselves from unconscious

manipulations or ignorance. There is a tension always between the so-called

“Church of Caesar” and the “Church of the Saints”. It is the Saints themselves

who build the institutional Church and its menacing machinery, but they remain

free and inwardly enlightened to keep a critical eye on their own creature,

without making it an absolute as if it were identical with the Word of God.

3.3 The third level is the level of concrete action. It has to result from the concrete discernment of the individual or the groups reading the signs of the times through

concrete analysis and from the light of the Gospel. Action will be pluralistic. It was already in the Bible. We can find roughly three patterns: Exodus (a pattern of

rebellion, breaking up and going out), Exile (a pattern of cooperation EVEN with the oppressor), and Apocalyptic (when things are so bad that everything is

submitted to the final judgment of God and the faithful are ready to die for their believing convictions before Yahweh).

3.4 It is important here to add a consideration on the political action that a religious

body can take. The possibilities are wider than assumed. Because every religious

body is highly symbolic and symbols have a tremendous expressive and effective

power in determining attitudes and influencing judgments, the Church has to be

aware of her power in that sense. There are many symbolic actions that are

politically meaningful: from public ceremonies and rites that imply assent to the

established order, to open dissent in critical statements of the Hierarchy, and

meaningful silences in the presence of injustice, absences from official

celebrations, etc… Christ’s life was highly meaningful and most of His

controversies with the Pharisees are surrounded by this kind of symbolic detail:

the Sabbath, healings, places and times.

4. One final remark on the place of the POOR, the weak, the little ones in the work of salvation. There is no tension whatsoever between the salvation of the poor or the

salvation of ALL. God’s plan of salvation is for all men. And the point is that BECAUSE it is for ALL men it has to consider especially the poor. Only when the

“last ones” are saved will the entire humanity be saved, like the ill in the Gospel. The poor are the sign that salvation is for all. They need it most. (N.B. Here the word

“poor” is not to be taken only in economic terms; it refers to the weak, destitute, helpless, sick… but never forgetting that sociologically most of human problems

concentrate there were economic poverty shows. The sign is most clear there if it is

going to be total).

________________

All this is fragmentary and needs further development and precision. The whole

context of BISA II can offer the key for its proper understanding.

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PART IV

FINAL REFLECTIONS

SECOND BISHOPS’ INSTITUTE FOR SOCIAL ACTION (BISA II)

April 19, 1975

Introductory Remark: Our reflections here are not meant to express the whole

content of our Christian awareness but only the particular aspects of it that we

have dealt with during BISA II, namely, the “Social Dimensions of the

Gospel”, -- Oppressed People and the role of the Church, it is not meant as a

limitation of the whole of the Christian experience and insights, but as a

deepening in one of its fundamental key points.

We – the participants of BISA II – are aware that the problems we are facing belong to

the whole Church. Our concern has often centered on the responsibility of the institutional

Church, particularly on the role of the Bishops. We are deeply concerned and are aware

of our responsibility to react to different situations and search for ways of expression and

action according to the true Gospel spirit. At the same time we feel the need of mutual support, among ourselves and from the universal Church, with whom we form a common

prophetic front in Christ.

A feature of the Institute has been a general sense of God t work in our world through the activities and dedication of people – both Christian and non-Christian – committed to the

creation of a new society, in both rural and urban areas. There has been a sense of closeness and communion with them. We felt too the need to live in contact with and

close to the weak, to people in need, without waiting for them to come to us. In a word,

we acknowledge the need to work at the grass-roots level.

- It was also keenly felt that these considerations should not remain mere words and

pious considerations but that we all have to commit ourselves to make them real in

our life and responsibilities. In line with this it was pointed out that poverty should be

real and not “paper” poverty and that the Church should revise her own life style and

institutions in order to first realize within herself whatever she has to say about social

justice. Without justice inside the Church our message will never be credible.

- In these two weeks of study and dialogue there has been a growing awareness and

understanding of the importance of the social dimension of sin and grace. This is a

concept that comes out of the biblical experience and the analysis of human sciences

alike and can help us deepen ad widen the traditional conception of sin and grace as total events and dynamics.

- We feel that this awareness, made real and concrete through shared concern for and involvement in painful and hopeful issues of our society, should be a guiding

principle in pastoral directives. We would like to work out at every level of our Christian life and our Christian community a process by which we all deepen this

awareness in our common striving for the TOTAL salvation of man. This is a complex process of reflection and action under the challenge and direction of the

Word of God as it lives and grows in the Church and history.

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In this context true leadership should be one of living among others in dialogue and

growing exchange, rather than paternalistic.

- We felt that conscientisation is particularly important today in educating all to justice,

especially the young. (1) Mindful of the declaration of the Asian Bishops that the

Church of this continent is that of the young we affirm that the education of youth is

vital to our future. - \It has been very clear from the start that we are faced with very different situations in

our countries. Not only politically but also socially many of our problems have very different contexts. Thus, fullest respect must be accorded the decision or mode of

action of any national group taken in the concrete discernment of the believing Church.

- The need has been felt to analyze critically and technically the problems we are faced with. We cannot jump from our faith experience to the concrete decisions of social

action without due technical investigations and due account of the ideologies under

whose influence we are living. The complications of many of the problems and the

limitations of our resources will demand cooperation between different countries and

conferences or specialized committees, or also or organization out of the Church.

NOTE: ‘Conscientisation’ means to become aware of social conditions surrounding us

by reflection and analysis leading to concrete action.

This leads us to admit that pluralism is a necessity once we work through the mediation of

secular analysis and world views. This pluralism should not be a threat to our Christian

unity, but on the contrary, a positive and creative sign that our unity is deeper that

whatever the concrete technical analysis or view points might show – a genuine value that

emphasizes unity in diversity. Christian unity is ‘eschatological’, which is not a big word to avoid the issue but rather the biblical expression to indicate the inner tension of

Christian life in a history of sin and grace. The only reserve should be that this pluralism needs to be one resulting from serious study and openness, and not the casual result of

ignorance, prejudice or over-simplification.

- We felt that the Church should also be th4e ‘voice’ of those without a voice: the poor and the weak, the marginated and the victims of injustice, wherever they may be. To

be such a ‘voice’ in a universal Christian love we should cooperate with any person of

good will engaged in the same task without narrowness, without paternalism and in

open dialogue. We should always look at people without labeling or categorizing

them.

All these considerations led us to concentrate our attention on specific social issues and

problems of our countries, among them workers and youth, the rural marginated,

population, political and social situations.

- We wish to register our appreciation for this opportunity to meet and share together

and to emphasize the importance and necessity of such meetings. We recommend that

further follow-up seminars be held on the international level.

- The need for grass-root discernment, contacts and dialogue. - The need for reintegrating into the pastoral methodology of our Churches a constant

serious technical analysis of the complex socio-political problems and situations.

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- The structuring of a whole program of conscientization at every level of the life of the

Church.

At the same time we wish to keep always in mind that we as Christians who believe in the

power of th4e Word of God in history have a platform which is different from secular

society. Our faith, the Scriptures, the historical and living experience of the universal

Church all provide us in the process of our continuous conversion with Christian values and with the possibility of Christian discernment. These cannot be limited to partisan

politics, to the interests of concrete sectors of society or the temptations of the struggle for political power in terms of authority over people. The power we have – be it charismatic,

moral, political, social, intellectual, etc. – should be always used in the service of others, especially of the poor and weak.

A personal sense of sorrow was felt by all at the absence of our colleagues from South

Vietnam. The sufferings there, the deepening human tragedy, the plight of the refugees

prompted us to send our Appeal to the worldwide Church, to international relief

organizations and to the United Nations. We pledge too our prayers and support for our

brothers in that unhappy country.

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LIST OF PARTICIPANTS

BISHOPS’ INSTITUTE FOR SOCIAL ACTION

April 7 – 19, 1975, Tokyo, Japan

Republic of China

Bishop Peter P.S. TOU

Bishop of Hsinchy

134 Pei Ta Rd.

Hsinchy (300O Taiwan

Republic of China (Tel. 24154)

Bishop Matthew KIA

Bishop of Hualien

Secretary General of Chinese Bishops’ Conference

168, Chung Mei Rd.

Hualien (950) Taiwan

Republic of China (Tel. 23064)

Rev. Fr. Leonard HSU, O.F.M.

Secretary of the Episcopal Commission for Social Development St. Francis Schools

Chengkung Rd., Neihu Taipei (114) Taiwan

Republic of China (Tel. 7916153)

Rev. Fr. Aloisius CHANG, S.D.S.

Delegate of the Association of Major Superiors of Religious Men in Taiwan

1-5 Fu-hsin Rd.

Yuen-shan Illan (264) Taiwan

Republic of China (Tel. 063 22576)

Sr. M. Theresa HWA, SS.CC.

Superior General

Delegate of the Association of Major Superiors of Religious Women in Taiwan

Sacred Hearts Convent

Tou-wu, Miaoli, (362) Taiwan

Republic of China (Tel. Miaoli 20741)

HONG KONG

Monsignor Gabriel LAM

Vicar Capitular Catholic Mission

16 Caine Rd., Hone Kong (Tel. 5-232 487)

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Rev. Fr. Francis LERDA, P.I.M.E.

President, Caritas Hong Kong

Caritas House

2 Caine Road, Hong Kong (Tel. 5-242071)

Rev. Fr. Matthew LEE

Director, Caritas Social Centre 27, Pokfield Road

Kennedy Town, Hong Kong (Tel. 5-488227)

MACAU

Rev. Fr. Arquaminio RODRIGUES DA COSTA Vicar Capitular

Bishop’s Office

Macau (Tel. 3058)

Sr. Violet WING

Provincial Superior of the Franciscans Missionaries of Mary

Santa Rosa Convent

Macau

Rev. Fr. Luis RUIZ, S.J.

Jesuit Superior

Casa Ricci

Largo de Sto. Agostinho, 1-3

Macau (Tel. 3297)

SOUTH KOREA

Cardinal Stephen KIM Archbishop’s House

2-1 Myeong-Dong Seoul, S. Korea

Archbishop Victorinus Kong-Hee YOUN

Archbishop of Kwang Ju

P.O. Box 17

Kwang Ju, S. Korea, 500 (Tel. 2-1004)

Bishops Joseph Byeong-HWA CHANG

Bishop of Masan

P.O. Box 32

Masan, S. Korea (Tel. 2-0901-3)

Bishop Petrus Min-seyang HOANG

Bishop of Daifeon 520 Dae Heung Dong

Daijeon, S. Korea (Tel. 3-9336-9)

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Bishop Rene DUPONT, M.E.P.

Bishop of Andong

Catholic Mission

51 Mok-Seng-Dong

660 Andong, S. Korea

Bishop Augustinus Jae-Deok KIM Bishop of Jeonju

Catholic Diocese of Jeon Ju 601 Se-no-son-dong

520 Jeonju, S. Korea (Tel. 02-3201)

Rev. Fr. Robert JEZEGOU, M.E.P. Regional Superior

Paris Foreign Mission

Chung Jeong Ro., 2 Ka 185-4, Seo Dae Mun Ku

120 Seoul, S. Korea (Tel. 73-4920)

Rev. Fr. Crysanthe Chong-Heung RI

Secretary General of Catholic Conference of Korea and Cor Unum of Korea

C.P.O. Box 16

Seoul, S. Korea (Tel. 27-1161-3)

Sr. Michaela Sung-Ae PARK

Superior General

Sisters of the Blessed Sacrament

361 No Song Dong Jern Ju Si, Jern Buk

S. Korea, 520 (Tel. 2-3231)

Office for Human Development

PHILIPPINES

Bishop Julio Xavier LABAYEN, O.C.D.

Executive Chairman, OHD

P.O. Box EA-12, Ermita

Manila, Philippines (Tel. 50-13-62)

Rev. Fr. Michael Bunluen MANSAP

Executive Secretary OHD

P.O. Box EA-12, Ermita

Manila, Philippines (Tel. 50-13-62)

Rev. Fr. Jaime BULATAO

Bureau of Asian Affairs

2067 Pedro Gil. Santa Ana

Manila, Philippines (Tel. 50-66-46)

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JAPAN

Archbishop Peter SHIRAYANAGI

Archbishop of Tokyo

Archbishop’s House

3-16-15 Sekiguchi

Bunkyo-ku, Tokyo 112, Japan (Tel. (03) 943 2301)

Bishop Stephen Hamao Auxiliary Bishop of Tokio

3-16-15 Sekiguchi Bunkyo-ku, Tokyo 112, Japan (Tel. (03) 943 2301)

Bishop Aloisius SOMA

Bishop of Nagoya

Nagoya Bishop’s House

21 Nunoike Higashi-ku

Nagoya 461, Japan (Tel. (052) 935 2223)

Bishop Peter ISHIGAMI

Bishop of Okinawa

Catholic Mission

377 Sobe, Naha

Okinawa, Japan (Tel. (0988) 32-2020)

Bishop John ITO

Bishop of Niigata Bishop’s House

Higashi-Ohata Niigata-shi, Japan (Tel. (0252) 22-7457)

Bishop Peter HIRAYAMA

Bishop of Oita 3-7-30 Chuo-machi

Oita-shi 870, Japan (Tel. (0975) 32-3397)

Rev. Fr., Andrew MATSUMURA

Secretary General, Japan Catholic Bishops’ Conference

10-1, Rokuban-cho

Tokyo 102, Japan (Tel. (03) 262-3691-4)

Rev. Fr. Emilien MILCENT, M.E.P.

Delegate from Superiors’ Conference of Japan

7-18, Mejirodai 3 chome

Bunkyo-ku, Tokyo 112, Japan (Tel. (03) 941-0902)

Sr. Teresa OGISHIMA Delegate of Major Superiors’ Association

Seishin Jijo Shudokai, 3-8-3 Higashi Gotanda Shinagawa-ku, Tokyo, Japan (Tel. (03 441-6301 or (03 447-2774)

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OBSERVERS

Rev. Fr. Joannes ANDRES, S.J. (Preparatory Committee)

Asian Relations Center

Sophia University Socio-Economic Institute

4 Yonban-cho, Chiyoda-ku Tokyo 102, Japan (Tel. (03) 261-3792)

Rev. Fr. Keizo YAMADA, S.J. (Preparatory Committee)

Sophia House 7 Kioi-cho, Chiyoda-ku

Tokyo 102, Japan (Tel. (03) 265-9211)

Sr. Sonia S. ALDEGUER, R.S.C.J. (Preparatory Committee)

Sacred Heart Provincial House

Hiroo 4 chome, 3-1

Shibuya-ku, Tokyo 150, Japan (Tel. (03) 400-1890)

Rev. Fr. Francis TOMIKI, S.M. (Preparatory Committee)

Chaminade Gakuen

1-2-43 Fujime

Chiyoda-ku, Tokyo 102, Japan (Tel. (03) 261-2965)

Professor Kinhide MUSHAKOJI (Preparatory Committee)

Sophia University Home: 5-34-12 Yoyogi

7 Kioi-cho, Chiyoda-ku Shibuya-ku, Tokio, Japan Tokyo 102, Japan (Tel. (03) 265-9211) (Tel. (03) 460-0231)

Miss Kazue MANABE

Asian Relations Center Sophia University Socio-Economic Institute

4 Yonban-cho, Chiyoda-ku Tokyo 102, Japan (Tel. (03) 261-3792)

Mr. Yung Soon SONG

29-14, 2 chome

Umesato, Suginami-ku

Tokyo, Japan (Tel. (03) 312-2722)

Rev. Fr. James E. MCELWAIN, S.S.C.

St. Columban’s

7-3-10 Roppongi

Minato-ku, Tokyo 106 Japan (Tel. (03) 408-5677)

Rev. Fr., Adolfo NICOLAS, S.J. (Theological Reflections)

1-710 Kamishakujii Nerima-ku

Tokyo 177, Japan (Tel. (03) 929-0847)

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Rev. Fr. Peter NEMESHEGYI, S.J. (Theological Reflections)

1-710 Kamishakujii, Nerima-ku

Tokyo 177, Japan (Tel. (03) 929-0847)