Discipline Group Report Of CATS III:
Reflections And Recommendations

Essential to the CATS III process was the organization of five discipline groups where participants discussed the conference proceedings as well as the papers that were presented in the groups. Highlights of the discussions include an outline of a new understanding of mission and missiological praxis, the perceived sense of crisis in the fields of biblical interpretation and ecumenism, and the use of feminist methodologies in inter-faith mission. Women empowerment and feminist theology were taken up in all groups. Participants suggested the creation of three working groups to prepare more substantial papers for CATS IV. The proposed working groups are in biblical interpretation, mission, and feminist theology. Below is a summary of the group reports.

Biblical Hermeneutics In The Asian Context

Four issues were discussed: sexuality/homosexuality, Biblical Christologies, Asian faces of Christ, women empowerment and Biblical interpretation. It was observed the biblical interpretation is facing a crisis from within and from without. On one hand, there is a laxity among biblical scholars and thus the insufficiency of hermeneutical work. On the other, there is a perception that theologians are taking over the field. Other observations:

Three worlds are involved in every interpretation of the Bible - world behind the text, world in the text, and world in front of the text Biblical interpretation is extremely fragmented. A re-reading of the Bible is necessary particularly in the context of a different value system. Positive approaches and models of the text promote understanding than do negative approaches with hostile passages. Shun gender and ethnic bias, approach the text with a sense of equality to cultivate each other's qualities.

Fourteen other topics were listed but were not discussed for lack of time. Among them were different approaches: Bible in post-colonial setting, cross-contextual methodology, shift from pious to social/cultural interpretation, biblical terminological interpretation; women's interpretation of the Bible; and, de-canonization. Issues identified for violence, peace and the militarization of culture; commodification of the Gospel; possession and utilization of land; justice; women empowerment; children; and forced and voluntary migration.

It was recommended that a Forum on Biblical Interpretation be constituted under the auspices of CATS. Forum members will work independently and will keep in touch with other members in drafting principles of biblical interpretation. Drafts will be sent to Archie Lee or Pratap Gine for synthesis and circulation. Members will use the period between CATS III and IV to prepare a substantial recommendation for Biblical Interpretation in CATS IV.

Ecumenism In Asia

The group analyzed the state of ecumenism today, considered two models of ecumenism and directions in Asia.

The group sensed that ecumenism is in crisis. Dependent on financial support from mother churches in Europe or America, ecumenism and the churches in Asia reflect the fragmentation of these churches and their limited theologies. Is not ecumenism tending towards stagnation and the protection of the status quo of churches in the Pax Romana? Ecumenism should be liberative, holistic and transformative, a vibrant movement based in local communities, one willed by Jesus. The true test of ecumenism is in its praxis.

In this context, the group distinguished the ecumenism that focused on the unity of Christians among themselves from wider ecumenism that is concerned with relations with people of other faiths, civil society and secular movements. It is in the practice of wider ecumenism the churches learn their togetherness, sense of mission, witness and service.

To resonate with the region's strong spiritual ethos, the group perceived the need for a communitarian and contemplative movement in Asia similar to the Taize community in France. It can break walls, cross frontiers and engage in collaborative action and not only vision new life among the religions of Asia but also serve life. Wider ecumenism assumes the form of a common journey towards "reconciled diversity," a movement of people in the Spirit that could push beyond the institutional model of ecumenism.

A participant spoke of two models of ecumenism operative in our churches "Cappuccino" model (the coffee-mix used at the conference venue): the churches that form ecumenical union of churches lose their identity including their tradition of spirituality, theology and ways of worship, mission and service, which may be still valuable.

Communion model: churches retain their original identity and at the same time contribute to build the communion of churches. An ecclesiology of communion is needed to support this. The group recognized the evangelical link of ecumenism, be it inter-church or wider to witness and service.

Learning to journey with the others and the poor demand commitment, solidarity and a spirituality that sustains it. We need to develop a pedagogy of encounter with others, train others at the national and regional levels, and initiate the process. In this connection, the group emphasized a pedagogy of/for participation and cooperation. CATS can continue being a vehicle for ecumenism among theologians in Asia.

Emerging Theologies

Dalit, Min-jung, tribal and Burakamin theologies were discussed in five papers. New areas for exploration include the theology of life as advanced by Kim Yong-Bock; women issues; pedagogy of encounter particularly in educational institutions and Christian communities; and, theological interpretations of space and land as appropriated in and by Indian tribal theology.

Mission In The Asian Context

The group affirmed the following:

I. A New Understanding Of Cultures And Religions

We affirm that:

God has been actively present and at work in every culture and religions of the world, both institutional and popular or folk, and whose revelation(s) is uniquely perceived and responded to by each culture and religion. Every culture and religion is uniquely different and varied and has both liberating and oppressive elements. Therefore, no religion or culture is normative. There is a need for each culture and religion to enter into self-criticism and repent for the arrogance and imperialistic spirit and approaches in their practice of mission in the past.

II. A New Understanding Of Mission

In the light of the above affirmation, we view mission as:

An interreligious project geared towards the promotion of life in its fullness, especially for the oppressed and victims of different forms of injustice both in the church and in the larger society, via liberation and construction of egalitarian communities between and among peoples of different cultures and religions.

III. A New Understanding Of Missiological Praxis

In the light of the above understanding of mission, we declare that mission today should take the form of:

• Co-operatively promoting life in its fullness and abundance;

• Listening is the first step as it will lead to authentic discovery and acceptance of one another's unique experience of God;

• Mutual sharing of one another's unique and varied experiences of God for mutual enrichment and integration.

The group recommended that the CCA to convene a working group on Mission made up of 3-5 persons to address the questions: What now? Where to we go from here in mission?

Feminist Theology

Participants responded to the plenary discussions, discussed two papers and forwarded recommendations for follow through. Group members disputed a speaker's contention that feminism is euro-centric, saying that labeling it as such failed to recognize its various expressions, its resonance with the contexts and identities in Asia, as well as the capability of Asians to shape feminism.

Taking off from the conference theme, participants described the qualities of "new life." These included human security where people's basic needs were met, the state of awareness realized, the power to change one's life, and the condition in which women and men can experience God freely without discrimination and injustice. It was characterized as a flourishing life in community in the midst of diversity.

The obstacles to living this "new life" were identified as:

• export-oriented industrialization and its relation to women's employment, migration, and changes in household arrangements that negate claims for women's self-reliance and development;

• violence, including war, threatens the security of the home, traditionally a woman's sphere. Women continue to be disadvantaged in the home, church/religion, society and even in efforts to develop communities; and,

• capitalism or religion of money worship that leaves no room for the other. Although it may have liberating aspects (e.g. the recognition of individual creativity), capitalism requires an underclass that is usually made up of women. Power relations and how women figure in them were likewise discussed.

The paper "Living with the Neighbor who is Different: Christian Vocation in Multi-Faith Australia," was presented and discussed. Inspired by feminist methodology, it underscores the principle of mutuality and criticized patriarchy in the relations between Christians and people of other faiths. Mutuality requires that both Christian and non-Christian be open to conversion not to a different religion but to the ultimate God beyond religion or to the more excellent way of Christ. The injunction to "let God be God" to leave space for the mystery of God's action was given a twist in the query, "How can God be God when humans cannot be human?"

The paper "Doing Tribal Women's Theology," described the discrimination against tribal people in northeast India, the discrimination of women within the church there, and political struggles for independence from India. Doing tribal women's theology was said to include sharing of reflections on life experiences, struggle for liberation from all forms of oppression including those against women in church, and commitment to such goals as economic growth, ecological preservation and participation in the struggles of the less privileged.

By upholding culture in the home, church and society, tribal women have played important roles in reflecting what it means to be Christian and tribal. Without seeing it as something pagan that must be destroyed, culture is reappropriated in doing theology. In Australia, the theological challenge posed by aboriginal people is that aboriginal culture has survived and now it questions the basis of western society in that country.

Concern was expressed over the organizational and logistical difficulties in continuing the work of the CATS between conferences. Group members noted the lack of a venue for a plenary discussion on how gender cuts through plenary discussions on Asia's religions, although they noted the feminist liturgies at the conference.

To ensure that feminist issues and theology assume a higher profile at CATS IV, the group recommended the creation of a study group to present a report on the status of women and feminist theology in relation to the theme of the next CATS. The study group shall work closely with CCA's mission and unity cluster and the CCA women's desk. These CCA entities shall ensure that SATHRI, PTCA, SEAGST, ATESEA and other CATS partners contribute towards this study program. The team shall consist of both women and men.

Three items were proposed for the research agenda

• Inclusive churches (follow-up from CATS II)- models of inclusive churches shall be drawn up and lessons shall be derived from these models.

• The state of Asian feminist theory and theological implications be explored.

• Asian women's spirituality, esp. the survival stories of tribal women and women caught in conflict situations.