RESPONSES ON NATIONAL
PRESENTATIONS
Group Reports |
Conclusion
Bishop Yap Kim Hao
Since Asians are basically religious people, there is an
experience of spirituality. Are there really different spiritualities, that
one can so easily identify as Buddhist, Islam and Christian? And if we are
really coming out of a mystical tradition, these religious labels, these
Christian denominations, do not mean that much. Because, the spirituality of
people means almost a direct relationship of a person with whoever he or she
regards or affirms as God, and how God works as a spirit in the world. So
the spirit is one.
To what extent are we sensitive, (even though we come
from a Christian community) to the spiritual experiences of our Asian people
coming from various religious traditions? Even though we may now affirm a
certain spirituality, we always talk about the Christian spirituality, and
it is very hard for us to remind what that really means. Of course,
traditionally and conceptually we say that this is what Christ reveals to
us. So this is one issue we have not grappled against the experiences of the
people, if we start with the experiences of the people. As has been earlier
indicated in terms of: what the people understand the spirituality to be?
and how they can move on in that interfaith context as Asian people in a
higher level of spiritual experience as they face the common struggle? It
seems to me to be still very artificial if we each one run back to our
Christian sources knowing that it is there. But, it does not remain there
within our own religious traditions.
I sense that in all our discussions there is a very
strong assertion of spirituality. This is no longer an issue about the place
of spirituality in the struggles in which we are engaged. There is a strong
assertion of spiritual dimension in all that we do. The difficulty that I
find is that in our frustrations and disappointments with what goes on in
the life of the Church and what goes on within Christian spirituality there
is an attempt to shy away and try to ignore it, and embrace the so-called
spirituality of the people, denying therefore, what is within our own
tradition. There is this confession of faith in the midst of struggle; just
real confession in the faith in which he was brought up and rejected, and
that too affirm it. This is, therefore, the integrity, that will show
itself in your relationship with your tormentors also, who persecute you.
This is not a denial of faith but a real affirmation with integrity, It is
when you approach people with integrity in a real search for spirituality
coming out of your own religious traditions, then you begin to gain the
respect of others.
Mr. Jeffrey Abayasekera
I would like to underline the following points which came
up here and which were reflected in our group:
-
That spirituality of, for, or in combat, can arise only
in the midst of struggle;
-
This spirituality is being preserved within
koinonia;
-
Common leadership, a different style of life, a
building up of cadres and extending of that influence;
-
Building up of the movement from among the people
itself so that it has very much to do with common life, with new style of
community life;
-
Symbols, themes and devotion, both secular and
religious, and their reinterpretation. It is very creative from our Asian
context, especially the secular ones.
-
We have to go a little deeper into analysing as to what
moves people and keep them moving; and the interaction between the secular
and the religious.
-
Reflection and refreshment in the struggle is very much
lined up with worship. All the criticism we face about activists is our
failure to take into account that there is a point at which we have to
step back and analyse. That itself is done with certain amount of
quietness and seriousness.
-
The place of the Holy Spirit: Whether the Holy Spirit
was the basis of this spirituality for combat? On the one hand, there was
a feeling that we are imposing some Christian concept on the spirit for
combat which is there already. How far is it valid? At the same time, the
word spirituality comes "as inspiration of the spirit".
-
I think it is a Christian word, which we are imposing.
We could have thought of another word, but not spiritual. We have to see
whether the Holy Spirit is the basis for this or not. In other words, we
need a redefinition of the doctrine of the Holy Spirit and how the spirit
operates in other religions. We feel the need for a link between the
religious and secular spirituality. I feel there is a real fusion between
them and their following into one another is quite natural.
-
The spirituality that oppresses, which came up very
forcefully from the Pakistan presentation, and used by the dominant
classes in power. We may call it the state religion, which is something
that enslaves and oppresses. It could also be called a religious ideology.
The acceptance of this situation in a fatalistic way; the people accepting
this kind of religion/spirituality that is given to them by the dominant
classes. We did not get the other side of religion, and fail to discover
the liberating, motivating factors in a religion. In our analysis of a
situation, we must point out the liberating elements in the religions. Or
are we taking a position where the people have not begun to re-appropriate
symbols which have been taken by the dominant class to opress? Whether
there is not a re-appropriation of these in the people's struggle? Can we
deny that? If so, there is only one type of religion operating, which is
of the oppressive type.
-
A position was taken that "every revolutionary action
being spiritual and solidarity being an expression of spirituality". It is
very important and it came out forcefully. How do we link that with the
heritage that we bring into the struggle, if every human action,
revolutionary action for change, is spiritual. When one throws oneself
into the struggle for the sake of other people, that is a spiritual act:
this relates to the sense of spirituality that is coming out of a
tradition.
-
The need for a search for common religious basis for
motivation over and against a feeling that we are doing it alone. This
kind of interreligious common action and the search for something new in
the struggle like "image of man" can be a motivation. This is where we
have to articulate in dialogue with people of other faiths and ideologies.
-
Racial discrimination was mentioned and the question
is: How to transcend this racial discrimination and racial consciousness?
The answer seemed to be in small inter-religious dialogues and common
action. It is a huge problem especially where it is propped up by the
state power.
-
Whether combat is possible in repressive states? What
kind of combat are we talking of in authoriatarian, repressive Asia? What
are the possibilities? What are the forms of combat other than the open
confrontation with the state power, in which we will not survive?
-
Action Groups being in a crisis of survival: is another
area we have to search our own authenticity and denounce our
self-righteousness, our ego in terms of groups and individuals.
-
The need for common strategy to combat repression, and
of coming together, which itself is a new phenomenon. How to hold the
common action together; where common spirituality emerges by holding
groups of diverse ideological and political affiliations in one common
front?
-
The critiqiue of power, especially of political parties
in power and governments in power. The need for developing people's power
vs power of established political institutions, without renouncing power.
-
What is Church in the midst of struggle: a sustaining
group, a sharing group? What are its implications for ecclesiology?
(top)
|