Jeroom Hendrickx-Towards a Chinese Church

Jeroom Heyndrickx, Meeting of the EZA/NZR China Forum

Towards a Chinese Church in Dialogue
Exploring Ways of Cooperation with the Church in China

Introduction

Beyond the confrontations of the past I am a Catholic missionary. Even though I have had quite some contacts with Protestant friends in China and abroad, I may not pretend to know the situation of the Protestant Church in China enough. I will therefore speak from my own background. I am more sure of that and I think that the step to translate what I say to the situation of the Protestant Church in China is not so big.

The history of the Catholic Church in China is marked by confrontation of China with Western powers, confrontation between China and the Vatican and confrontation inside China between civil authorities and the Church. In this lecture I like to suggest that in the future our cooperation with the Church in China should contribute to building a Chinese Church in dialogue .

Only a long, structured dialogue with Chinese society will enable the Chinese Church to grow out from this situation of confrontation. In a first part of this lecture I will draw our attention to the need to develop in ourselves an attitude of dialogue if we wish our cooperation with China to succeed. We need a frame of mind which is willing to become aware of one's own prejudice and to listen to different opinions. In a second part I will explain how Pope John Paul II took an attitude of dialogue and how he successfully guided the Church on the way of dialogue avoiding disastrous confrontations in spite of mistakes from the side of the Chinese government as well as from the Church. Pope Benedict XVI already signaled that he will follow the same course. Then, we will discuss how the Church has in the past fifty years used structures for dialogue organized by the Chinese government. But its cooperation with the government caused division in the Church. In spite of this, the Church and the government will in the future still have to find a way to cooperate in mutual respect through these structures. Finally we will suggest concrete initiatives of dialogue and cooperation by Churches abroad with the Church of China and with official Chinese institutes.

Dialogue requires an open mind

“The enemy within”

As we set out to discuss our topic we must briefly look back at the history of the Chinese Church – mainly the recent 25 years -- because history lingers on in the present. We must make a fair evaluation of the present situation of the Chinese Church which, in itself, is a challenging task. Then we will formulate some realistic and useful suggestions that may guide us in the future.

The first obstacle we are confronted with is ourselves. The “ enemy ” who may prevent us from achieving a good dialogue among us, is inside ourselves: “the enemy within”. We all have in common a concern for and interest in the Church of China . But our background makes us different. Some of us may be Chinese, others not. Yet out topic is China .

Some have lived in China or spent many years there, others did not. Our contacts in China are different and as a result the information we received, and by which we have fixed our frame of mind, is different. Somebody who is exclusively in contact with Catholics of the open (or official) Church community has, often unconsciously, opinions about the Chinese Church which are quite different from the views of one who is exclusively in contact with the unofficial (“underground”) Church. Somebody who is in touch with the Church but also Chinese civil authorities gains insights which others do not have. More information broadens his view on the situation.

To be aware of the limits of our own view the first step towards a fruitful dialogue. I say all this as a warning to myself to point to my own limitations in what I am going to say. We must be aware that listening to what others say is in this colloquium as important as expressing our own opinion.

We must learn to live up to what we profess to be today

As introduction to our topic I wish to raise the following question: how do we look at the communist China today; and how do Chinese communists in general look at the Church?

Due to historic events many Chinese tend to look at the Church today as if it still was the Church of the 19 th century. On day I discussed with Chinese civil authorities about how one should see and understand the Catholic Church today. I stressed that we are no more the Church of the 19 th century. We are the post-Vatican II Church. Our Church wishes to play a serving role in society. It does not want to isolate itself. It wants to live close to and with the people, helping to build up society, sharing the concerns of the people and bringing them hope and joy. That sounded very positive. But while I explained this, I became aware that in fact we are not yet this Church. We wish and we try to be it, but in fact we remain quite remote from that beautiful goal. There exist in various countries and societies different “layers of Church”. Next to the Vatican II Church, the 20 th century Church, and occasionally the Church of the 19 th century still exists in some people.. This makes it quite difficult for a Chinese communist who looks at us from the outside and tries to understand the Church of today. The different layers confuse him.

But the same is true for us when we try to understand communism. Chinese communists are no more the communists of the 1950's or of the Cultural Revolution. The difference is obvious. There is a lot more freedom of religion in China now, as compared to 25 years ago. But then, even today we hear about bishops, priests and Christians being arrested. We hear about the way some local authorities treat Chinese Christians in some places, forcing them against their will to join an organization which in its statutes denies some essential aspects of Catholic Faith, namely its unity with the pope. These facts make it clear that out-dated communism of the fifties still exists here and there in China . If it is difficult for communists to understand our Church correctly it is just as difficult for us Catholics to understand today's communism well. Both Catholics and communists have a problem when they try to evaluate each other's present situation. Both are learning to live up to what they profess to be today. They succeed occasionally but also often fail. For both it is true that their past lingers on in the present, making dialogue difficult.

Look at the Chinese Church with the eyes of Christ

For centuries Chinese Catholics have been caught in the middle of these confrontations. They either were suspected to lack patriotic feelings or accused of denying their Christian faith. Once I was confronted with this painful feeling of Chinese priests. While visiting a Chinese Church community in 1984 I met with a group of 7 Chinese priests. All were married; most of them had been forced to marry during the turbulent experiences of the Cultural Revolution. I was the first priest from abroad visiting them. They asked me quite straightforwardly: “ How do you look at us? Do you also consider us as unfaithful? ” That happened on Pentecost day 24 years ago and even today I still believe it was the Holy Spirit who put the words in my mouth as I stood there speechless; and I said: “ Let us look at each other with the eyes of Christ ”. That means: we must learn the capacity to put ourselves in the place of our partner; to enter into the concrete life situation and the feelings of Catholics in China . Psychologists call this “empathy”. This is the guideline which we must try to follow when we discuss the so complex situation of the Church in China and its future; also during this colloquium.

Our prayers and the liturgies are therefore more important during these days than our lectures and moments of sharing. Our task is three-fold, in order of importance: to pray commonly, to listen quietly, and to share openly. The reflections offered here above describe attitudes which are basic to any Christian attempt to understand the situation of the Church in China . Our own vision is blurred by unconscious prejudices. Only if we are aware of this will we be able to free ourselves of prejudice and discuss our topic fruitfully.

When we speak of dialogue with society later in this lecture, we take for granted, of course, that one cannot expect non-Christians to look at us with the eyes of Christ .

However, we do expect that partners in dialogue do not impose their own views on others but make an attempt to enter into the other partner's frame of mind; to learn empathy also, and realize that they too must beware of their own “enemy within”.

Pope John Paul II: a pioneer of dialogue with China

The past 25 years have been rich in attempts by the Church and by the Chinese government on the way towards dialogue, with failures and successes of both. The failures could have turned into moments of fierce confrontation. Thanks to Pope John Paul II, who guided us, they did not. In the years to come it will be our task to keep that attitude of dialogue and also avoid confrontations. An overview of events of the past 25 years shows the positive evolutions that happened on both sides – the Chinese Church and also the State -- but also the moments of crisis, caused by both sides; and yet, the crises never flared up into fierce confrontations. They could have.

In the 1980's both Rome and Beijing reached out but failed to enter into dialogue

In October 1982, at the occasion of the commemoration of the Fourth Centenary of Matteo Ricci's Mission in China Pope John Paul II said to the participants of a Study Congress at the Gregorian University :

We hope to overcome all the obstacles and find an appropriate way and adequate structures to resume dialogue and keep it constantly open. This way, all Chinese faithful will feel at home in their own national community as well as in the Church. We are sure that this will be for the good of the whole Chinese nation, which the Church deeply esteems and loves . [1]

Beijing took also come clear steps towards normalization of the relations with Rome . Chinese bishops were allowed to respond positively to invitations to visit foreign countries. Some bishops first visited Manila and Hong Kong individually; then, in 1985 , a first official Chinese Catholic Delegation accepted the invitation to visit Leuven University and the Church in Belgium . In 1986 other visits followed to the USA , Canada , Germany , France , Switzerland , Poland and Hungary . These were concrete signals that communication of the Chinese Church with other local Churches and with the Universal Church were allowed.

An important breakthrough inside the Chinese Church during that period was the opening of Major Seminaries . Shanghai and Beijing opened one respectively in 1982 and 1983. Other seminaries were soon afterwards established in various dioceses.

In 1985 Zhao Fushan , then vice-director of the Chinese Academy of Social Sciences, gave his historic speech at the Chinese People's Political Consultation Congress explaining that it is wrong to say that religion is opium of the people . That was a clear move away from the traditional attitude so as to justify the rapprochement to Christianity and other religions. Religion was even given a positive role in society. Chinese authorities said they counted on religions to combat the growing moral decline . They were worried about the growth of corruption and moral decadence, which even touched the Communist Party itself as well as governmental circles. The credibility of Christians in the atheist Chinese society was growing. More even. When Li Peng received Billy Graham in 1987 he told him that religion in China had a very important task, especially to help the country as moral decline was increasing.

Foreign missionaries were allowed to enter into China to teach in universities . Caritas and other Church agencies from abroad also entered and supported projects of human development. Official bishops became more open towards the Holy See in the eighties. Some official bishops applied to the Holy See for legalization (i.e. to be appointed by the Pope). Civil authorities said they would take action. But no action was taken.

But at the same time internal division grew inside the Church . T wo Bishop Conferences were set up: one by the “unofficial” bishops and one by the “official” bishops, which was recognized by the Chinese government. None of the two was recognized by Rome.

Interest in the PRC grew worldwide during the seventies and eighties. Religious groups started to appoint delegates as " China watchers" in Hong Kong to keep them informed on the situation of the Church in China .. Centers and institutes for study of or cooperation with the Church in China were set up in several countries during the early eighties: Zhong-lian ( Singapore ), Holy Spirit Study Center (Hong Kong), Verbiest Institute (Leuven-Belgium), China Zentrum ( Sankt Augustin , Germany ) etc.

After Tiananmen and during the nineties conservative communists took over

The Tiananmen event (June, 4, 1989) suddenly revealed to the world that a conservative group inside the Chinese Communist Party was still strong. It opposed any trend of liberalization and crushed the hope for more freedom and democracy that earlier had started to grow under Hu Yaobang and Zhao Ziyang.

This conservative trend was also felt in the field of religion. On May 17, 1993 the Standing Committee of the Chinese Catholic Bishops Conference met in Jinan ( Shandong ) and drafted " Regulations of the Chinese Catholic Bishops Conference Regarding the Election and Consecration of Bishops ”.

The Chinese Catholic Representatives Conference, which they created, as it is described in its statutes, became a body controlling the Bishops Conference [2] . This created a new obstacle for the normal functioning of the Catholic community and also to the normalization of Sino-Vatican relations.

A “White Paper on Freedom of Religious Belief in China ” was released by the Information Office of the State Council of the PRC on Oct 16, 1997 . It confirmed this conservative line and spoke an aggressive language against religion, mainly against the missionaries. The fact that the document was published shortly before president Jiang Zemin left for his USA visit was seen by many as a sign of internal struggle among Chinese authorities between the side of Jiang Zemin and the conservatives of Li Peng.

Jiang Zemin's initiative to normalize relations failed

In early 1999 Jiang Zemin returned from his visit to Europe where his Italian hosts had encouraged him to normalize relations with the Vatican . Shortly after his return, very suddenly and unexpectedly provincial and local authorities of the Religious Affairs Bureau organized meetings with bishops and priests to recommend this proposal. In Church circles all over China everybody spoke about the coming “big breakthrough” even before Rome officially knew about it. Soon there were contacts also with the Holy See. Rome seemed to believe the “good news”.

But at the same time the existence of Document 26, of August 16, 1999 , became known. It was obviously inspired by conservative communists. In that document the Chinese Communist Party clearly describes its own strategy. The main content is:
1- We want normalization of Sino-Vatican relations, but assure the independence of the Chinese Church avoiding any influence of the Holy See. 2- We must strengthen the CCPA. It will keep control over the Chinese Church . 3- We will force unofficial (underground) Catholic bishops to become official .
Yet, while all this happened, Chinese Priests were allowed to go abroad for studies and Shanghai Diocese was allowed to set up its own printing press .

Epiphany 2000: the illegal consecration of 5 bishops broke off all dialogue

On Epiphany, Jan. 6, 2000 the PRC confirmed the above-described policy by publicly and without any appointment by the Holy See, consecrating five bishops in Beijing . The event was jointly orchestrated by the CCPA in cooperation with the government and was widely publicized in the media. It revealed that t he CCPA is not backed by members of its own official Church community. More than hundred seminarians of the National Seminary refused to serve or even attend the solemn Mass on the day of the consecration as long as there was no proof that the candidate bishops had been appointed by the pope. Several candidate bishops refused to be consecrated without permission of Rome.

Through this incident conservative PRC communists told the Pope: we ourselves run the Chinese Church . We want self-elected, self-consecrated bishops , and, only if you accept this, will we agree to be friends with the Holy See. Following immediately upon efforts of Jiang Zemin to normalize relations with Rome , the event made it clear that Chinese communists are internally divided about the issue of Vatican relations.

The canonization of 120 Chinese martyrs and the apology of the pope

On October 1, 2001 , China 's National Feast Day, Pope John-Paul II canonized 120 Chinese martyrs: 87 Chinese and 33 foreign missionaries. Most of the martyrs had been killed by the Boxers who, many years ago had already been hailed by the communists as folk heroes. China reacted in an unusually fierce way . On September 22 – before the canonization even took place -- Chinese newspapers published articles of fierce protest. In those articles the Catholic martyrs were scolded to be criminals, traitors, thieves, opium traffickers, rapists, and all deserved to die because of their unforgivable crimes .

This developed into a campaign in the style of those of the Cultural Revolution.

Was it wise on the side of the Vatican to insist on October 1 , as date for the canonization? And, would it not have been better to canonize only 87 Chinese martyrs and to “postpone” the canonization of non-Chinese martyrs till another occasion? China demanded that the pope should apologize.

The pope did apologize on Oct. 24, 2001 , but in terms which PRC authorities had not expected. Pope John Paul II impressed all Chinese – Catholics as well as non-Catholics – by admitting candidly, but in carefully chosen words that the evangelization by Catholic missionaries in China in the past had not been without error . He referred to: c omplex historical situations and conflicting political interests and even theological disputes had caused bad feelings. “Protection” on the part of political European powers had negative repercussions on the Church in China .

And he expressed his “ deep sadness for errors of the past and said “I ask forgiveness and understanding of those who may have felt hurt in some way by such actions on the part of Christians. ” That was not quite the kind of apology that PRC authorities had requested. Still it made a deep impression on the Chinese. The Chinese authorities did not respond.

After the sudden hope for normalization of Sino-Vatican relations in 1999, after the disappointment of Epiphany 2000 and the confusion created by the canonization of Chinese martyrs, China and the Holy See were back to zero as far as the efforts are concerned to normalize their relations. In that situation the pope asked explicitly for dialogue in order “ to build a relationship based upon mutual respect and deeper understanding ”. Pope John Paul II has, on several occasions, given signals of his will to dialogue. His pontificate will remain known in history for his courageous attempts towards dialogue and for avoiding all confrontation even after some mistakes happened.

Pope John Paul II's death demonstrated, more clearly than any other event, the unity in faith of the Chinese Catholic Church and the deep appreciation of this pope who cared so much for the Chinese Church . There were public Masses in both official and unofficial Church communities. Chinese Catholics all found ways to watch the funeral in Rome on computer or TV. An official statement of China finally expressed appreciation for Pope J.Paul's apology. Even if that came late -- only after his death -- it was meaningful.

Today Pope Benedict XVI continues to walk on the way of dialogue
The Chinese Church still lives in a difficult situation

In spite of 25 years of attempts to dialogue by Pope John Paul II, the newly elected Pope Benedict XVI found the Chinese Church facing many problems in its relations with Chinese authorities. Even though there is much more freedom of religion in China now as compared to twenty years ago, one cannot pretend that the situation is without problems. In many places the Church is strictly controlled by the CCPA which officially professes that it wants a Catholic Church independent from Rome .

Unofficial Catholic bishops and priests are annoyed and forced to join the Patriotic Association (CCPA). In line with Document 26 civil authorities even want to strengthen CCPA or establish it where it does not exist yet. On the local, diocesan level, the CCPA continues to interfere directly in the work of the bishops, preventing thereby a normal life of faith of a Catholic Apostolic Church . The Bishops Conference remains a powerless body. Local communist governments often intervene in the running of seminaries and novitiates and in decisions on such very religious topics as deciding about who is qualified or not to become a priest or to take religious vows.

In the middle of confrontation and illegal ordinations, the pope opted for dialogue

There are very urgent pastoral needs inside the Chinese Church . Only in 2005, more than ten old bishops died. Forty two dioceses were without a bishop . Obviously, the appointment of legitimate bishops (recognized by the Holy See) is urgent but problematic. How to do that, in the absence of formal diplomatic relations? There seemed to be some new hope which had grown out of the efforts of Pope John Paul II. Even though civil authorities do not agree that the pope appoints bishops, they let it happen that candidates were elected first and then approved by Rome . This happened in Nanning , Xianxian, Jingxian, Shanghai , Xi'an and other places. That was a hopeful evolution.

The appointment of the Bishop of Hong Kong as cardinal by Pope Benedict XVI surprised China . The fact that the pope selected precisely the Bishop of Hong Kong, with his rather critical attitude towards China , was seen by many as a signal that Rome was probably going to be tough . This coincided with a much publicized confrontation between Cardinal Zen and Anthony Liu, vice-chairman of the CCPA. The illegitimate consecration of two bishops -- on April 30 and May 3, 2006 -- followed upon this confrontation and raised new questions.

The newly ordained candidate-bishops had been elected and introduced to Rome for appointment. The sudden illegitimate ordination of bishops interrupted the quiet process of approval of Episcopal nominations by the pope that was going on. Many wondered: why the official bishops who consecrated them did not refuse to do so? The whole incident indicated as if there had once again been a lack of communication. It seemed to signal that, in the absence of diplomatic relations and of any formal channel of dialogue for agreeing on important and delicate decisions concerning the Church it would be crucial to maintain informal channels for dialogue and to avoid any confrontation.

In June Pope Benedict sent two diplomats to Beijing – Archbishop Claudio Celli and Monsignor Gianfranco Rota Graziosi -- for personal contact and initial talks. That was a historical and positive step. The two diplomats are known to be men of dialogue, well acquainted with the situation of the Church in China . It was not their first China visit either ; a hopeful first step on a long road of dialogue. Pope Benedict XVI showed thereby that, in spite of the above mentioned controversy and worries of some Chinese authorities about the hard line of Rome , he intends to follow the way of dialogue which his predecessor started to walk.

A vicious circle blocks all dialogue

Using existing structures to initiate projects of cooperation can open the road

But PRC authorities themselves continue to repeat their own hard line, namely: they stick to the policy of “ self-elected and self-consecrated bishops ”. This hard line makes Chinese Catholics as well as the Universal Church worry about whether the PRC allows the Catholic Church to exist in China at all.

As if in China there is Religious Freedom for some religions but not for Catholics. Of the 192 countries in the world, 171 have relations with the Vatican and find no problem to respect that important aspect of Catholic life namely that bishops are appointed by the pope so as to indicate the apostolic line and their unity with the universal Church. The emphasis of China on “independence of the Chinese Catholic Church” and on the role of the CCPA to control the Church, prove that China refuses what all those other countries accept. Media reports on Church persecution or harassment in various regions of China also worry Catholics over the world.

Many people ask themselves: the PRC follows the trend of other countries in the fields of economics and politics, but why not in the field of religion? The formerly Marxist PRC has now become a member of the World Trade Organization . The Chinese Communist Party has even agreed that capitalistic entrepreneurs are welcome to become party members. These are fundamental changes in the field of politics and economy. Why then can the PRC, even while being atheistic, not respect a Catholic bishop in his task as bishop to guide his flock in faith and in his task as member of the College of Bishops of the Universal Church under the guidance of the Pope?

Only dialogue through existing structures can reconcile Christianity with Chinese Society

The Church must seek dialogue

To avoid communication or seeking confrontation on this issue would mean a return to the fifties. This is not helpful. The answer is to dialogue to “ seek the common ground ” [3] and work out an agreement with the PRC on how to give to Caesar what belongs to Caesar and to God what belongs to God . (cfr Luke, 20,25).

But that means that both Beijing and Rome must break through the vicious circle of their mutual distrust. Rome says: only when no more bishops are arrested and forced to join the CCPA, and only when no more illegitimate ordinations of bishops happen, can one honestly say that China is willing to solve the problems .

Beijing answers: only if the pope does not appoint bishops anymore and so does not intervene any more in our internal affairs, can we honestly say that Rome is willing to solve the problems . Apparently, no dialogue has taken place so far. Each of the two parties repeats its own stand and expects the other to accept it. Only if they are prepared to walk the long, long way of dialogue can they break through this vicious circle.

At this point nobody can tell whether it will take generations, years or months to break through the impasse. The Beijing-Rome confrontation exists since 300 years. To hope to solve it in a few months is not realistic . All we can do is: to use existing structures for dialogue and initiate concrete projects of cooperation. Cooperation may initiate dialogue and mutual understanding.

Centers for study of Christianity invite the Church to come out of its isolation and dialogue

Atheism has been officially proclaimed in the PRC over the past fifty years. During all that time the negative role of some Christian missionaries during the 19 th century has been constantly rubbed into the memory of the whole Chinese nation. We should not underestimate the prejudices against Christianity that grew in the minds of Chinese people by decades of brainwashing.

As a result many Chinese are strongly opposed against any kind of belief in God. Others have, consciously or not, a negative attitude towards Christianity. It is seen as isolated, like a foreign element in Chinese society.

But there are signs that positive interest in religion and also in Christianity grows in China today. Several government research institutions and also universities have created institutes for the study of religion, especially of Christianity. Their interest is academic study, not introduction into Christian faith. Yet even this academic interest represents a significant evolution.

They do not study Christian faith from an ideological Marxist point of view in order to destroy it, as used to be the case in the past. They wish to make a positive, yet critical and academic study. Most of the major universities in China have opened such an institute: People's University, Beijing University , Qinghua University , Fudan University etc. There are four such institutes on the national level, nine on the provincial level, 23 institutes within existing Chinese universities.

These centers are to be considered as positive initiatives offering space for Christianity in today's atheistic, communist society in the PRC. They represent a new evolution in the New China and they deserve our attention for they can help Christianity in China to come out of its isolation. If prejudices or misunderstandings exist on either the side of the Church or the side of the State, dialogue invites us to remove them. Dialogue is the only way towards tolerance and true freedom of religion. These centers are channels towards dialogue.

Structures for dialogue between government and religion exist in China

There is a structure for dialogue on religion with the government through the Chinese People's Political Consultative Conference (CPPCC). This is a patriotic united front organization led by the Communist Party of China. It is made up of delegates from all walks of life, including religions. Dialogue between the Church, society and the government can happen through this structure on local and national level.

There are more than 2.800 local CPPCC sections throughout the country. Many Christians, priests and bishops are members and find there a platform to express opinions and suggestions openly. There is also the State Administration for Religious Affairs (SARA), which is the government entity taking care of religious matters. S.A.R.A. is represented in the provinces and on the district and local levels. It is positive that the Chinese Church decided to join these existing structures to dialogue with the government.

The Chinese Church de facto in dialogue and cooperation with Chinese society

An impressive testimony for the gospel message and Christian values is offered to society at large by the many initiatives of the Chinese Church in the field of charity and dialogue with society. The Church takes care of babies, which other people reject. One can visit orphanages run by the Church in Biancun or Xian-xian ( Hebei ) as well as in Gansu and many other provinces, by either official or unofficial Church communities.

Catholic sisters and lay people care for aids-patients and lepers in Siquan , Gansu , Shaanxi and elsewhere. Dozens of dispensaries and health stations are started by the Church with limited means, just to make up for shortages in society. Religious sisters serve the poor in those dispensaries. The Church organizes structures to support these many initiatives: f.e. Beifang Jinde ( Hebei Province ) and the Xi'an and Shenyang Centers for Development. These initiatives efficiently put the Church in dialogue with the Chinese.

The Church has also created channels where atheists or scholars of the Institutes for Study on Christianity can find answers to their questions. Beijing Diocese has its center Sapientia (Shang-zhi Bianyiguan) which, besides its publications, cooperates in organizing meetings with people from academic circles. Shanghai has Guangqi and its Catholic intellectuals Association. Hebei has its Faith Press and also Tianjin and even Chifeng (Inner Mongolia) publish monthlies and even an occasional Catholic Digest with articles selected from other magazines from in- and outside of China .

These are channels through which the Church enters in communication with the Chinese society at large. There are dozens of Catholic websites with basic information on Christian faith: as Beijing Beitang, Dioceses of Shanghai, Tianjin, Shijiazhuang, Liaoning, Taiyuan, Yichang etc..The Chinese Church must be congratulated for the impressive number of initiatives which it runs with the limited local means. It is on the way to making itself accepted in its own society. Still, one cannot say that there is full trust between the Christians, the Chinese society and government. A great part of the Chinese Church distrusts the government and vice versa.

But cooperation with the government has caused an internal split in the Church

Some Catholics, priests and bishops in the PRC, have opted for dialogue and cooperation with the Chinese government and the Communist Party. We call them “ the official (or ‘open') Church community ”. Even though they were deeply disappointed with what happened during the Cultural Revolution, many priests and bishops joined the “official Church community”, with the intention to rebuild the destroyed Church community.

Their effort was impressive but not successful because the to reconstruct the Church through cooperation with the government has divided the Church. An important group in the Church opted not to cooperate with the government. They refuse, until today, to register as a Church community and as a result the government does not recognize them or their activities. They are “illegal”. We call them the “ un-official (or “underground” Church community ” [4] .. Internal division in a Christian Church means failure for the whole Church.

More Catholics joined the “unofficial community” even during the eighties and nineties because they were told that the “ government recognized bishops ” were schismatic and not united with the pope and the Universal Church . This rumor was in fact caused by the government itself since it forces Church leaders to join the CCPA, which professes in its statutes that it wants the Chinese Church to be independent from Rome . This is against Catholic faith. No wonder that many Catholics refuse to cooperate in this. The “unofficial Church community” does not refuse to cooperate with the government. It refuses to become independent from the Holy See.

We do not consider these two communities – official and unofficial -- as two different “Churches” because there is no difference in faith, no disagreement with regard to unity with the pope (although the Universal Church doubted this for a long time). By now more than 80% of all official Chinese bishops have been recognized by Rome . Doubts about their unity with Rome have been clarified since a long time.

Also the government failed

Local authorities do not implement the spirit of the Regulations on Religion in China.

The fact that membership of CCPA is imposed on bishops and priests is in contradiction with the spirit of what Jiang Zemin said in his speech of Dec. 12, 2002, namely: that in developing relations with religious circles the principle of the government would be: solidarity and cooperation, mutual respect for each others opinion and faith. If we do not respect them, he said, then the masses of religious faithful will no more trust us and there will grow a gap between them and the Party. We may in no way repeat the left methods of the “Cultural Revolution”.

In spite of these failures, dialogue and cooperation with government and society must be considered as crucial for the Church if it wishes to become integrated in Chinese society. Dialogue and openness is also important for the government if it wishes to live up to the PRC Constitution which allows Freedom of Religious Belief and to its newly fixed policy principle: building a harmonious society.

Concrete fields for dialogue & cooperation

There is a need to practice more dialogue and cooperation in direct cooperation with the Church in China and cooperation with governmental and official institutes in China . Foreign partners will have to find if and how in each of these fields they can contribute.

Cooperation with the Chinese Church

There are several fields for cooperation with the Chinese Church . We limit ourselves to three priority fields on which the Chinese Church focuses its efforts and in which foreign missionaries might offer to cooperate where needed, namely: fostering unity inside the Church, introducing Vatican II and formation of priests, religious and lay ministers.

Fostering unity inside the Church.

Did the Universal Church fail to foster reconciliation?

The Chinese Church loses its credibility. Unity in the Lord Jesus is its very reason for existing. But, while preaching unity in the Lord, the Church itself is internally divided when it celebrates. Catholics of the “unofficial” community do not concelebrate with those of the “official” community. Restoring internal unity is its most urgent task.

Reconciliation is realized by the work of the Spirit in the hearts of the faithful. It cannot be achieved by human command. But the ministry of reconciliation by the faithful can encourage and foster it. On the other hand if this ministry is neglected the division grows worse. Communion of all Christians in the Lord Jesus is expressed and celebrated in the Eucharist. Whenever the community of believers listens and responds to the Word of the Lord, the Spirit of the Lord unites His people. But there exactly lies the contradiction in the Chinese Church . On one side we know that the Church is internally divided. Catholics should therefore pray and celebrate together in order to be reunited. But one Church document – the “8 points” document [5] -- forbids them to jointly celebrate the Eucharist. The Church lives in this vicious circle.

Some underground priests and bishops told their Christians that attending Mass in an “ official church' is mortal sin and many Chinese Catholics believe that until today. As long as these instructions – threatening with mortal sin and hell – are repeated, every effort to promote reconciliation is paralyzed. Why should so many Chinese Catholics continue to live under this threat of “mortal sin”? When will a Church authority speak the liberating word to Chinese Catholics especially to those in remote country villages and make it clear to them that there is no question of “mortal sin” if one participates in the Eucharist in an official Church? Once upon a time there was such suspicion. But this has been clarified since long.

The “ 8 points document ” has been obsolete since many years.. It continues to hamper the growth towards internal unity of the Chinese Church . It would be a liberating moment of growth for the Chinese Church if higher Church authorities openly encouraged all PRC Catholics to celebrate together their unity. It should be officially made clear that any other document that has in the past proclaimed the contrary is rescinded. Whether or not this growth will happen depends for a great part on the encouraging words of higher Church authorities.

Pope John Paul II called all Chinese Catholics without distinction to reconcile, including also those outside of China and cooperating with the Chinese Church . By reconciling among us we, outside of China , can also set an example that will invite Christians in China to follow. This would be our most precious contribution to dialogue and to the rebuilding of the Chinese Church . But in fact, sometimes the opposite is happening. Individuals and groups from outside China often confirm Christians inside China in their refusal to reconcile. Also China missionaries abroad need to reconcile on this issue. Sometimes one wonders whether non-Church entities – or even political influences from outside the PRC -- do not take political advantage of this division in the Church to encourage Christians in China to oppose their government.

To build a post-Vatican II Local Chinese Church

The Chinese Catholic Church has surprised the Universal Church by the smooth way with which it has introduced liturgical renewal of Vatican II. More impressive even was the establishing of 12 major seminaries, several minor seminaries, so many novitiates for religious etc. The Chinese Church has always been and still is a rather traditional Church community. To welcome catechumens and to integrate the Christian community more in Chinese society it needs Vatican II renewal, which it has already courageously begun. This implies that its teaching becomes more bible-centered, that the awareness of the Church as People of God is developed, that a plurality of ministries is allowed to grow, encouraging religious and lay ministers to take more responsibility.

It should also imply that the power of the clergy is deemphasized and that ministers learn to guide the community together in a spirituality of service. As all other local Churches also the Chinese Church must prepare concrete ways and structures to offer a place also to lay ministers.

While devotions are meaningful and especially the devotion to the Blessed Virgin has a central place in the Catholic Church, the Church must avoid being called the “ Church of Mary ” (Shengmu Jiao), instead of the “ Church of God ” (Tianzhu Jiao). Moreover, it needs to develop its Chinese face by efforts towards inculturation. By dialogue with civil authorities, it must obtain recognition for its hierarchy. Only then can it be called truly “local” and can it openly communicate with the Universal Church and will Chinese bishops be able to fulfill their function as shepherds for the Universal Church .

The formation of a new generation of ministers: priests, religious, lay

Ever since the early eighties, Chinese bishops fixed as their first priority: the formation of a new generation of Church ministers who will take it upon them to rebuild the Chinese Church in this new era. The formation of such a new generation of priests, religious and lay ministers is by far more difficult and demanding than the construction of new church buildings. The task of the ministers in the Chinese Church of today is a very demanding one.

When one lists the talents and qualifications which Chinese Church ministers, ideally, should have to properly respond to the demands of this time in the Chinese society, their task almost looks like a super-human one. The coming generation of young Church leaders grew up after the Cultural Revolution in much easier circumstances than the times in which their predecessors grew up. It is among them that new, young bishops are now being elected and appointed.

Church ministers face the following task:

1. To evangelize and preach spirituality in a materialistic society of consumerism and resist to be contaminated by that spirit.
Take the first step towards reconciliation in a divided Christian community and foster unity.
Respect people in their traditional ways of prayer and yet motivate them to seek inspiration in the Bible, in renewed liturgy and new forms of prayer.
Guide Christians to dialogue with civil authorities. Fight corruption.
Show solidarity with the needy in society and alleviate their needs.
Defend the rights of the Church -- f.e. to receive back from the government the Church properties -- and yet keep good relations with civil authorities.
Develop a community spirit of all Catholics and ministers in each local Chinese Church (diocese) gathered around their bishop, in full awareness of their unity, through him, with the Holy Father and with the Universal Church .

One of the main achievements of the Chinese bishops is that they put up 12 major seminaries, several minor seminaries and started about 60 novitiates for sisters. After 25 years however the situation is already changing significantly. New needs appear. Bishops are concerned with the level of formation and teaching in seminaries and novitiates. Now that the number of vocations is clearly already diminishing, could reducing the number of seminaries and even religious communities not help to upgrade the qualifications of the staff in charge of formation and teaching? How to create structures, including salaries, for lay ministers to serve in the parishes?

From a missionary point of view formation of ministers is the field to which local Churches abroad are most willing to contribute; not only offering financial support but also offering to participate personally in the formation programs by teaching and spiritual direction wherever this is needed and allowed. Missionary congregations from the Universal Church have understood this from the beginning. Since the early nineties, in Asia , the USA and Europe , Formation Programs were started in cooperation with the Chinese Church . It became the priority field of cooperation for missionaries abroad. Some went to teach in seminaries; others participated in organizing special formation sessions in China . Many missionary congregations gave priority to the invitation of candidates from China – priests, religious and lay – to receive a specialized formation in theology or other Church disciplines.

After about 15 years this remains the priority field of cooperation and exchange of the Chinese Church with other local Churches. But there is an urgent need to evaluate the practice of the past and agree with the Chinese Church on defining a policy for this field of cooperation. In the Verbiest Institute KULeuven we have evaluated our policy several times over the past year and wrote our policy principles down in a manual: Partners in China Mission . Presently we are evaluating our policy once again. This colloquium can be an opportunity to evaluate our cooperation in this important field of cooperation and to make concrete suggestions to improve our policies [6].

Cooperation with governmental and other institutes in China

Cooperation in the field of academic research

Cooperation in the academic field between research institutes or institutes of the government, are a direct way to open the line of dialogue [7] . The many Institutes for Study of Christianity, which exist in Chinese universities and in the Academies of Social Sciences (on national and local levels) are an invitation for developing research and dialogue on topics related to Christian faith. It would be desirable that Catholic China Institutes abroad as well as Catholic research institutes inside China be even more active in developing cooperation by organizing international symposia with participation of Chinese scholars, in cooperation with universities and newly created Centers for Study on Christianity.

History of Christian missions in China and missiological reflections on it.
Many misunderstandings and prejudices grew from history. Academic study of history, avoiding ideological prejudice, contributes to honest and open dialogue. Initiatives were taken so far by Verbiest Institute Leuven, China Zentrum, Ricci Institute, Tianxia Yijia, Fujen, Holy Spirit Study Center and others.
So far these various symposia discussed mainly topics of Mission History, which is basic. Academic research must first determine the historical data. But we have reached a point where we should go further in our research and start to reflect upon the findings of Mission History. This offers a whole research program not just for several symposia but for Catholic institutes of research to be involved in for decades. Verbiest Institute KULeuven will emphasize this in its research program [8] .
On social, ethical or philosophical issues
International conferences on social issues are opportunities to discuss Social Ethics[9] f.ex. in cooperation with the institutes of People's University, Qinghua University , Hangzhou University etc . Social ethics is a field through which the Church can enter into direct dialogue with society. The Compendium of Social Doctrine of the Catholic Church, published in 2005 contains a whole program, rich with topics for joint research and dialogue with society where the same issues are daily discussed in newspapers and scholarly publications. The Chinese Church should have its own experts who can participate in these discussions. Missionary institutes could invite Chinese bishops to send some young scholars – priests, religious and/or lay people – to do studies in the fields of Social Ethics. [10] .
Inter-religious dialogue
The above-mentioned CPPCC offers a frame through which the Chinese Church has already good personal contacts with various Chinese religions. This channel could be used to take initiatives of cooperation and exchange with Chinese religions can be organized, inside China or/and internationally.

Other activities of cooperation

Teaching:
Foreign priests, religious and lay people are teaching in Chinese universities, colleges and secondary schools. Their presence, testimony and social contacts have since many years made important contributions to the field of dialogue and cooperation.

Human development

Caritas and other missionary groups participate meaningfully with the government and private partners in human development projects. The local Chinese Church has its own well-organized centers for development in Shijiazhuang , Xi'an , Shenyang , Shanghai . Much meaningful work is being done in the fields of: care for handicapped, Aids patients, Leprosy patients etc. They have already pioneered a path for cooperation and dialogue through which much mutual understanding is growing.

How can foreign China-missionaries contribute in this?

Evangelization is the responsibility of the local Church. Missionaries go only where they are invited. In China they are only invited for specific, temporary tasks. Several areas have been pointed out above, where foreign China missionaries can contribute, if and when invited. One could describe the “Missionary spirituality of the foreign China missionary” as: a spirituality of service to the local Church.

Conclusion

For generations the Chinese Church has lived in a situation of confrontation. Pope John Paul II followed the way of dialogue, traced by Vatican II. In spite of failures which happened along the way, he avoided fierce confrontations. His honesty was obvious from his apology. Pope Benedict XVI has signaled that he intends to follow that same road. Structures of dialogue exist in China . Years ago the Chinese Church started using existing structures to dialogue with the government, but, so far, one cannot say that true dialogue happened. Church and State in China are in a vicious circle from which they still must free themselves.

True dialogue requests an open frame of mind in which partners seek ways to live together in true equality and mutual respect for each other's identity. One cannot expect to grow away from old confrontations in a short time. Dialogue between Church and State in China may take a long, long time. But that should not prevent the Church in China and its partners of other local Churches from entering today in concrete projects of cooperation. These projects of joint research and cooperation are a process in which both Church and State learn to know each other better. Mutual understanding and acceptance will grow while walking the road of dialogue.

Jeroom Heyndrickx cicm

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[1] Cfr E. Worth, Vatican documents on China , pg 161

[2] cfr Aloysius B.Chang, Can Mainland China 's Official Church still be called Catholic? Tripod Nr 86, pg 34-46

[3] Cfr “Premier Zhou Enlai's Supplementary Remarks”. Xiejin (May 1955) p. 14.

[4] Two observations . 1) Some authors suggest not to speak any more of these two Church communities. It is not realistic to ignore the existence of these two Church communities. They are a reality of the Chinese Church . It is of course another question how we should call them. The names “open” and “underground” or “official” and “unofficial Church communities” are all acceptable. Unacceptable to me are the terms “orthodox” and “patriotic” because they imply a prejudice. 2) One must clearly distinguish the “official Church community” from the “Chinese Catholic Patriotic Association” (CCPA). Some media even speak of a “ Patriotic Church ”. The majority of the Catholics who celebrate their faith in this “official Church community” are not members of the CCPA. There is no “ Patriotic Church ” in China ; only a “Patriotic Association” of which few Catholics are members. Catholics celebrating in the “official Church Community” would feel insulted if they were identified with the CCPA. Most of them just want to be “good Catholics” and could not care less about CCPA or even an “unofficial Church community”.

[5] Promulgated by the SCEP ( Rome ) in 1988.

[6] The Verbiest Institute at KULeuven found that there is a need to re-evaluate our policy and practice of our Formation Program. Our questions are:
1. How to select the right candidates?

We observed that every year an increasing number of priests, seminarians and sisters were invited to study abroad in various countries. Is it necessary that so many leave China to study abroad? It is also difficult for us to identify the right, qualified candidates inside China . Bishops and superiors, busy as they were, often are not able either to choose the right candidates.

2. Which fields of study respond to the needs of the local Church?
Do the candidates study that what their local Church, or religious community really need? More direct input from the bishops and religious superiors is needed to answer these questions.
3. Why not promote more studies in institutes in the Philippines ?
Is the trend not too strong to send candidates to the West for studies? Institutes in the Philippines offer several programs that answer the needs of the Chinese local Churches.
4. Obtain doctorates? Yes. But is that a real priority?
More and more candidates studying abroad insist on prolonging their stay abroad in order to obtain a doctorate. But is that a priority at this point? What is the real level of the needs in the Chinese Church and its seminaries?
5. Need for candidates to study Chinese culture, philosophy, spirituality etc
Is there not a need for Chinese Church ministers to know more about their own Chinese traditional culture, philosophy, literature etc? Can they not study this at Chinese colleges or universities?
6. Is the spiritual life of the students sufficiently cared for?
A positive answer to this question is often too easily taken for granted. This is also so for priests and religious studying in universities inside China
. 7. These matters should be discussed with the Bishops Conference (with bishops or with a committee appointed by hem) . That would create a possibility to plan efficiently

Verbiest Institute gives priority to:

1. Offering scholarships to priests and religious of dioceses in N. China for studies inside China , on: Chinese philosophy, literature, education, special education, language.
2. Verbiest Institute finances the studies of seminarians in several seminaries in China .
3. For studies abroad more candidates were invited to study in the Philippines than in Europe.
4. Organizing Formation Sessions inside China remains an important activity. The institute calls more and more on the cooperation of priests and religious from inside China to help in running sessions.

Note : A part from contributing to teaching in seminaries or preaching retreats the lay colleagues of Verbiest Institute have, over the past fifteen years, organized 48 Formation Sessions, most in N. China; some for priests, others for religious or lay people. In total 2800 priests, sisters and lay people participated.

[7] The Verbiest Institute in Leuven has two times invited delegations of the State Administration for Religious Affairs for a dialogue and visit in Leuven . It has also organized one International Symposium on Religion and State in Countries of Asia and Europe . Scholars from Europe and Asia, including China, presented papers which were all published in Chinese as a document providing information on that topic. The proceedings were published in Chinese: “Kaisha Yu Tianzhu Zhidian” ( Between Emperor and Heaven” ) Huaijen Congshu Nr2, Kuangch'i, Taipei .

[8] Following are some topics which the Research Program of Verbiest Institute KULeuven proposes to its researchers and for the Verbiest Symposia during the coming years:
- Religious Freedom: since when was the concept of Freedom of Religion discussed in Chinese history and how is it understood today by the Church and the government? Dr Philip Vanhaelemeersch, researcher at Verbiest Institute KULeuven is doing research on this topic. He writes:

In the Summer of 1916, Christians in China launched an appeal to Buddhist, Muslims and Taoists to join in a nation-wide "Association for Religious Freedom". Such an association was unprecedented in China . Foreign missionaries traditionally enjoyed privileges to spread their religion, but they yet lacked the modern notion of religious freedom as something in which all religions could share.

The problem of "Religious Freedom" remains unresolved to the present date. Part of the planned research will be to determine how much of the contemporary discourse on "Religious Freedom" can be traced back to the early twentieth century .

- Has Chinese society in general accepted the introduction of Christian faith? How did Chinese Christians understand their faith and how did they build their own Chinese Church ? What were the characteristics of this Church? How Chinese was the Chinese Church ? What was its position in Chinese society?

- How did Western missionaries learn the Chinese language and how did they translate their Christian message, concepts as God, faith, sin, revelation and which problems did they encounter in their translation: linguistic, philosophical, theological problems?

- The history and consequences of conflicts as: the Rite Controversy, the Unequal Treaties, the Boxer Rebellion, Cultural Revolution? How did the Chinese Christian community survive these conflicts? Did the Church draw conclusions from these conflicts for its way of evangelization and the building up of the local Chinese Church ?

- How Chinese is the Chinese Church today? After several centuries of presence in China , what is its place in Chinese society today? How is its relation with Chinese culture, with other religions, with civil authorities?

- How is the relation of the Chinese Church with other local Churches? With the Holy See? How have some problems grown historically and how do they influence the Chinese Church today?

- What was the interaction between Christian faith and other Chinese religions? Is dialogue going on? What are the problems encountered? Etc.

[9] Cfr. The Symposium on Social Issues organized by the Chinese Academy of Social Sciences in cooperation with German scholars in 2003 or the Exchange Programs on philosophy organized by Leuven University with Beijing University. The “Social Agenda”, published by the Holy See (Justice & Peace Commission) with quotations from all social encyclicals of the popes, has been translated into Chinese and can serve as instrument for teaching and for discussions (cfr. Kuang Ch'I Taipei and Verbiest Institute, Taipei)

[10] Their studies would imply courses on: Applied ethics – Christian Social Ethics – Faith, Biblical Thought and Ethics – Social Philosophy – Ethics of Peace – Business Ethics – Fundamental Theological Ethics – Social and Bioethics -- Church and State Relations – Media Ethics: Church, faith and the Media.