Features
Asian Church should become ‘more Asian, less Roman’
(UCAN)The Churches in Asia need to seize the moment to stress the Asianness of the Church as Pope Francis encourages Church communities to become more grounded through continental contextual theologies, says Redemptorist Father Vimal Tirimanna, one of Asia’s leading theologians.The 67-year-old professor of theology at the Pontifical Accademia Alfonsiana in Rome says the Federation of Asian Bishops’ Conference (FABC) should build on the theological foundations laid by yesteryear Asian theologians.
The priest, also a member of the Theological Commission of the General Secretariat for the Synod 2021-2024, also believes the synodal process will change “the Church upside down” if the process is taken seriously. Father Tirimanna spoke with UCA News on Oct. 20 on the sidelines of FABC’s first general conference (Oct.12-30) organized in Bangkok as part of its golden jubilee celebrations. Excerpts from the interview:
Q: What do you think the FABC has achieved in its 50 years?
A: The Federation of Asian Bishops’ Conference has a very good foundation thanks to our forefathers, who worked for it in the 1970-80s. We are celebrating 50 years now and I think we should get inspiration from those pioneers. Of course, we cannot go back and should not go back literally to what they were because the world has changed, and realities have changed. We should move on based firmly on the foundation they have already laid.
The essence they gave is the Asianness of the Church. Otherwise, tell me why should we meet as the FABC here. If we are not here to build on that essence of Asianness, it is all a waste of money, time and energy. We should cherish and develop a sense of Asianness in every aspect of the Church paying attention to the contemporary signs of the times. That, I believe, is the meaning of the existence of the FABC.
The FABC should continue to work. Let me be specific. We need to be Asian but as things stand today, the Church in Asia is not yet fully Asian. The FABC should continue to work and it has a lot of ground to cover. In the initial three decades of the FABC, it was bubbling with Asianness. But that Asianness has been gradually waning.
However, we cannot and should not go back to the 1970s and 1980s. We have to face today’s reality and respond. Today’s Asia is not the Asia of the 1970s or of the 1980s. So we have to be Asian according to today’s Asia.
Q: Is a fully Asian Church even possible?
A: We have to be Asian, otherwise, we don’t need an FABC. Take for example the Latin American CELAM (the FABC equivalent in South America). It is through and through Latin American. And the FABC trails behind it. But as things stand, the reality is there is not much of a difference between European theology and the FABC’s theology. Of course, I’ll be too naive to say that as a blanket statement. Certainly, there are certain Asian elements in our Churches. It’s there … but much reduced. We can be more Asian, that’s what I am saying.
Q:Why is the Asian Church attempting to reduce its Asian elements?
A: Frankly speaking, I don’t think that the Asian Church is consciously attempting to reduce her Asianness. However, the reasons for the lack of enthusiasm for being Asian can be traced to the pontificates of Papa Wojtila and Papa Ratzinger that perceived relativism as the major issue the Church has to respond to. During that time, most Asian bishops were trying to follow the Roman agenda, for obvious reasons. That’s what Rome wanted. The freedom, which Paul VI gave, what Vatican II gave, was not there. Pope Paul VI allowed and encouraged the openness and freedom to be Asian, to be theologizing in the Asian way. But in the later decades, we see it being taken away little by little, little by little.
With the arrival of Pope Francis, we have gained much more space to be Asian because he’s a Third-World man who would surely understand what it means to be in the Third World. He was the cardinal Archbishop of Buenos Aires in Argentina.
Secondly, he’s promoting contextual theology. So, this is our Asian moment. We need to seize it. But I’m sorry to say I don’t see the enthusiasm and energy to do that. We can do much more than what we are doing because this is our moment. If we lose this, I wonder whether God will give us another moment like this.
Q:What do you mean by contextual theology?
A: Any theology should help Christians to understand and respond to their faith in their own histories, in their daily life, in their culture, and in their socio-political nuances. These realities in Asia provide us with our context, and these realities are completely different from any other part of the world. Continental contextual theologies are local theologies to be developed as a faith-response to these continental realities. Roman or European theology will not be able to understand and respond to our realities in all their complexities. What we need is an Asian theology.
Vatican II has given us the freedom to develop these contextual theologies. This is the moment for us. I’m so happy that I’m living in this moment. I’m very hopeful about this space and freedom which Pope Francis reiterates. But will we use that space and the freedom to continue to build an Asian theology? I’m not sure. At the same time, I say this with a certain amount of hope. But I would have loved to have more inspiration from an Asianness than what we see today.
Q:How will the universal Church benefit from these contextual theologies?
A: One of the finest theological elements which the FABC developed and contributed to the universal Church was the theology of inter-religious relations. The first document of the FABC Theological Advisory Commission was trying to understand how Christians could practice their faith without negating or looking down upon the beliefs of other religions in Asia, following the guidelines given by Vatican II.
I want to mention the names of a few Asian theologians here, who worked hard to lay the foundations for the FABC’s theology — Father Felix Wilfred from India and Jesuit Father Catalano Arevalo from the Philippines. I also remember Jesuit Father Aloysius Pieris of Sri Lanka. We may have differences of opinion with them. For example, I may not agree as a bishop with certain views they hold but their work for the FABC was seminal and indispensable.
Their main common point was that there are three main living realities in Asia: religions, cultures, and the poor. These founding fathers of FABC theology, of course, together with the pioneer FABC bishops, considered that Christian existence in Asia can be appreciated only through triple dialogue — with religions, cultures and the poor. These triple realities characterized Asia in the seventies, and they continue to characterize Asia even today and that will characterize Asia even tomorrow.
After all, our major Asian religions are here to stay. Whatever our other problems are, we are very religious still in Asia. Secondly, cultures. We are still culturally conditioned people more than any other non-Asian country, probably some African nations may be exceptions. Thirdly, our poor. They are not going to go off in the near future. So the dialogue with these three living Asian realities is a must. Of course, in our globalized world, all these are becoming social realities in many other parts of the world too. Asia is typically characterized by them.
I believe FABC will somehow regain its theological prominence because I believe in the active presence of the Holy Spirit. Otherwise, a conference like this will not have happened, a hope like this will have never been lit. However, I also think that we lack daring theologians of the caliber of those, who were there at the foundation. We don’t have them today. Simple as that. We have theologians who mostly repeat what the early Asian theologians said, or what the Vatican is saying. We do not have theologians who can take Asian theology forward, but I believe that the Holy Spirit will lead the FABC in His own way.
Q:What should be their priorities in this journey forward?
A: We have newer issues that beg for theological engagement here in Asia. We should have more time for dialogue with women, youth, and the environment. But please don’t put those dialogues on par with the triple dialogue because the triple dialogue is what gives us our Asianness our Asian identity in theologizing.
Environmental issues are here as they are in other parts of the world. Issues of women and youth are also global. We should not lose what characterizes us. Have a dialogue with everybody, but let’s be Asian. If you are not focused well, everything becomes important even with regard to dialogue. That means nothing is important. Have a dialogue but don’t say they are Asian issues alone. But the issues of women in Asia are not that of Europe. So European solutions will not help Asian women. I think I have made my point clear.I am in the Theological Commission, and Pope Francis is interested in Asian Churches. All the national episcopal synodal reports I read last month in Frascati together with my colleagues spoke about the role of women in the Church.
Here, I think of the report from Sri Lanka, which pleasantly surprised me as it said, women are the lifeblood of the Church in Sri Lanka. So we should give them more place, much more than now in ecclesial life. All that is true. But for heaven’s sake don’t copy North American and European women’s agenda and bring it here. For example, women’s ordination. Is it an Asian issue? I’m asking that question. I won’t say anything more. Are not women’s social subjugation, their oppression, and man-dominated societies in Asia typically our Asian issues? We also have issues of pushing women to be migrant workers in foreign lands.
Features
The Division Bell Mystery
Tales of Mystery and Suspense 3
The murder, in a private dining room in the house, is of a financier with whom the government was negotiating a loan. When this seemed difficult the Minister of Home Affairs agreed to lead discussions, since he had known Mr Oissel the financier when they were young. Hence the private dinner, but when the Minister stepped out for a vote, Oissel was shot just as the Division Bell rang.
The Brahms and Simon detective novels, the first of which I wrote about last week, were amongst several books by the pair that Robert Scoble gave me when I was in Australia towards the end of last year. Amongst them was another thriller of a very different sort, though that too was written and set between the wars.
Called The Division Bell Mystery, it was set in the House of Commons, the first such book I believe, and was by Ellen Wilkinson, a Labour MP who became Minister of Education in Attlee’s government after the war, having served previously as Parliamentary Private Secretary to several ministers. Her hero Robert West is also a PPS, but a conservative, and his Minister, of Home Affairs, is an old style aristocrat, not much loved by the less orthodox Prime Minister, who nevertheless needs his support on many occasions.
The murder, in a private dining room in the house, is of a financier with whom the government was negotiating a loan. When this seemed difficult the Minister of Home Affairs agreed to lead discussions, since he had known Mr Oissel the financier when they were young. Hence the private dinner, but when the Minister stepped out for a vote, Oissel was shot just as the Division Bell rang.
West was just outside the door when the shot was heard, and when he opened it saw only the dead body with a revolver beside it. The assumption that this was suicide was however challenged by Oissel’s grand-daughter Annette, who was his heir, on the grounds that he would never have killed himself. But her view was given greater credence by the Inspector put in charge of the case who said there were no burn marks on the body which would have been the case had Oissel fired the pistol himself.
Matters are complicated by the fact that Oissel’s flat had been burgled while he was at dinner, and Jenks the policeman allocated to him, who had served the Home Secretary and seemed more acceptable to Oissel than someone from the Security Service, had been killed. Matters get even more complicated when Annette says her grand-father’s notebook in which he wrote his secrets in cipher was missing.
That was found in Jenks’ pocket, and then a photographer came to West to say he had been asked by Jenks to photograph this. More worryingly for West, he finds in the Home Secretary’s drawer a few pages from the notebook with what appears to be an interpretation of the cipher.
Overwhelmed by all this he confides in a recently created peer who knows all about the business world, who insists that they leave the house party at which they had met over dinner and discuss the matter with the Prime Minister who promptly summons the Home Secretary.
But the Home Secretary had gone to Scotland to launch a ship over the weekend, so the meeting could take place only on the morning of the Monday, when difficult questions were expected on the adjournment motion. He admits at the meeting that he had got Jenks to take the notebook, and also that he knew the code since it had been created by him and Oissel when they were young.
He thought he should resign, and even contemplated suicide, but the Prime Minister told him that that would be even worse for the government, and that he should go home to bed. The Prime Minister said that he himself would handle the question, which he did with aplomb, insisting that confidentiality was needed until the inquest. What had happened would be made clear then, he declared, leaving West and Inspector Blackit and Lord Dalbeattie what seemed the impossible task of solving the murder.
Dalbeattie had suggested that West ask a female Labour MP who was very fond of him to get what information she could from the staff. That there was some involvement there had become clear when West, going back late one night to collect a briefcase he had left in a dining room, found someone lurking in the dark in the corridor outside the private rooms. Room J, where the murder had happened, was meant to be guarded throughout by a policeman, but he had left the room having felt dizzy, and it seemed that his coffee had been drugged. West’s sudden appearance however had prevented anyone else getting into the room.
Dalbeattie decides to recreate the scene of the murder and has a dinner party in Room J on the Tuesday night, inviting West and Annette and the society hostess at whose house he had met, and also Patrick Kinnaird, an MP who was engaged to Annette, as well as the Permanent Secretary to the Home Ministry.
After coffee Inspector Blackit comes in with Grace, the Labour MP who had got the confidence of the staff, and a journalist who had also been helpful, and just as they say they think they are on the track the division bell rings. Grace jumps up and tells the Inspector that that provides the solution and they get a ladder, and sure enough find the revolver in the space where the bell is. Directed at the place where Oissel had sat, it had been primed to go off with the ringing of the bell. The waiter who had helped to set things up made clear who the murderer had been.
The reason for the murder and the confused motives of all those involved made for a fascinatingly intricate mix. But also impressive in the book were the descriptions of the isolation possible in the crowded premises of the house, the forceful characterization of the members – Grace based on the writer, the society hostess based on Nancy Astor, the first female MP – and the laid back nature of senior politicians which West realized had to change in the brave new world of high finance.
Features
The challenge of keeping value-based politics alive
The current outbreak of anti-immigrant protests in Durban, South Africa is bound to have taken many a subscriber to value-based politics or political idealism quite by surprise. After all, this is evidence that despite the historic accomplishments of nation-builders of the stature of the late President Nelson Mandela it cannot be taken for granted that identity politics, including racism in its worst forms, is no more in South Africa.
At the time of this writing details are scarce on the substantive root causes of the protests but it could very well be that economic grievances, particularly on the part of the majority community in South Africa, are contributing considerably to the disaffection. Shrinking employment and material prospects are likely to figure majorly among the factors igniting the unrest.
Fortunately, the local authorities in Durban are losing no time in calling for peaceful co-existence among the relevant communities and are pointing to the vital importance of stepping-up national integration processes. Apparently, immigrants in sizable numbers from neighbouring countries are present in Durban. However, international TV footage of the protests quoted some local authorities as saying that the majority of the immigrants in some centres that housed them were not illegal migrants and had the documents that entitle them to be in Durban.
In the Durban protests the world has fresh proof of the socially divisive consequences of the gathering globe-wide economic disaffection, touched off particularly by the continuing crisis in West Asia. Going ahead, the world would need to brace for increasing identity-based unrest of the kind it is just witnessing in South Africa.
Considering that the material lot of ordinary people everywhere could only aggravate progressively, with the US and Iran showing no signs of negotiating an end to their confrontation any time soon, it will be left to the more democratic and progressive sections of the world community to initiate positive measures collectively to bring a measure of relief to the discontented.
The swiftness with which such relief will be provided would depend crucially on the importance those sections taking up these undertakings attach to value-based politics as opposed to Realpolitik of power politics.
Going by these yardsticks, Italy could be considered to be moving in the right direction. Recently Italy came to the fore in initiating the collective named, ‘Rome Coalition for Food Security and Access to Fertilizer’, which has as one of its aims the swift provision of fertilizer to economically weak African countries.
In a recent statement Italian Minister of Foreign Affairs and International Cooperation, Antonio Tajani, said that a principal aim of the project was to ensure that the farmers of Africa gained easy access to fertilizer, considering that food security is a growing concern among some of Africa’s economically vulnerable countries.
The statement went on to mention that some 30 countries hailing from the Mediterranean region, the Middle East, the Balkans as well as the FAO had been invited to join the coalition. The venture is far-seeing in that food security is main among the reasons for social discontent which in turn could degenerate into endemic political turmoil and bloodshed. Separatist violence and geographical fragmentation of countries wouldn’t be too far behind these developments, as Africa itself has often proved.
It is hoped that more G7 countries would take the cue from Italy and do what they could to ease the hardships of economically distressed countries, particularly of the global South. In these efforts they would need to break rank with the US, which is today brutally indifferent to the consequences of its policy of making ‘America First’, come what may.
Going by current developments, the Trump administration seems to be blithely oblivious to the wider, deleterious effects of its policy course in West Asia. Besides rendering Iran militarily and otherwise impotent nothing else seems to matter to Washington, as regards West Asia. This is policy short-sightedness of an extreme kind. After all, right now West Asia could be said to be sitting on the proverbial powder keg.
On the other hand, Iran is not giving the world the impression that it is doing anything constructive to get out of the policy straitjacket that it wove for itself decades ago. Rather than enter into a policy of ‘live and let live’ in relation to Israel in particular and initiate a process of reconciliation with the latter, it has chosen to operate within policy parameters that continue to damn Israel. This has put Israel always on the ‘defensive’ so to speak and prevented the opening up of space for meaningful dialogue.
That said, Israel is obliged to explore the possibilities of entering into a negotiatory process with the Arab-Islamic world that could lead to a de-escalation of tensions and bloodshed. It cannot continue to look at its neighbours through lenses that distort them as archetypal enemies who should be ‘wiped off completely from the face of the earth.’
In other words, the need is urgent for Realpolitik to give way to value-based politicks. Italy is beginning to prove that the latter approach could be pursued with some success. May be the EU and the UK could throw their weight behind these initiatives as well and establish that international politics could be refashioned on the basis of humane, civilized norms. The UN would need to be fully supportive of these moves and prove an organizational nucleus of the operations that follow.
In fact the time is ripe for people of conscience to collectively stand up on the side of peace and say ‘No’ to war and violence. Organizations such as the ICRC, the WHO and Medicines Sans Frontiers have already taken up this call. Referring to the widespread destruction of health facilities and their dehumanizing results these organizations have said, among other things, that ‘This is not a failure of the law. It is a failure of political will.’
True, ‘failure of political will’ among those powers that matter accounts for the runaway, uncontrollable nature of war and destruction in contemporary times, but more fundamentally it is a failure of the human conscience. It could very well be that the phenomenal levels to which violence and war have been unleashed today have had the effect of deadening consciences. This is a matter for urgent study and wide discussion.
Features
Vesak celebrations … with Cuteefly
I would describe Indunil Kaushalya Dissanayaka as innovative and creative, and she operates under the name of Cuteefly.
Indunil always comes up with something novel to celebrate special occasions, and she does it with candles … and that’s her profession.
She was in the spotlight when she created a happening scene, with candles, for Christmas, Sinhala and Tamil New Year, and Valentine’s Day.
As lanterns light up Sri Lanka for Vesak, the Colombo-based candle maker is quietly turning wax and wick into little pieces of the festival.

Candles reflecting Vesak themes
Her candles reflect Vesak themes – light, peace, remembrance, giving, etc., to enable you to fill your Vesak celebration with devotion and beauty.
Among her Vesak creations is a lotus-shaped soy candle, scented with sandalwood, lavender, etc., meant to burn during this Vesak Poya Day.

Indunil Kaushalya Dissanayaka: Customers
praise her for her creativity
These handcrafted Vesak candles are perfect for offering at the temple, she says.
What makes her creations so novel is that they come in different shapes, scents, themes, and all are handmade.
What’s more, her customers have heaped praise on her for her creativity.
According to Indunil, her creations are perfect as a thoughtful gift … to bring beauty, unity, and light into every moment.
Says Indunil: “Our beautifully handcrafted Unity candles are designed with premium detail and love, making them perfect for celebrations, gifts, and meaningful occasions.”
Cuteefly, says Indunil, is available online.
Readers could contact Indunil on 0778506066 for more details.
He Facebook Page is: Cuteefly.

Handmade with love
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