CATS IV Statement

The Congress of Asian Theologians was founded in 1997 in Suwon, Korea, as an ecumenical venture of Asian theologians to tread new paths of theologizing in Asia, under the theme, "Asian Theology in a Changing Asia: Asian Theological Agenda towards the 21st century". CATS II was held in Bangalore, India, in 1999 with the theme, "Celebrating Life Together". CATS III met in Yogjakarta, Indonesia, in 2001 with the theme, "Visioning New Life Together among Asian Religions".

The Congress of Asian theologians (100 participants from 15 Asian countries and 11 other countries, 64 men and 36 women) gathered together for the CATS IV in Chiang Mai, Thailand, from August 3-10, 2003, and reflected on the theme: "Building Communities: Asians in Search of New Pedagogies of Encounter." We thanked God in and through our daily worship for the opportunity of sharing our joys, concerns and struggles in the midst of a rapidly changing Asian society.

This Fourth Congress is unique in including intentionally a one-day women's forum as part of the program, so that women's perspectives are included in the discussion of the overall theme of the congress. The Women's Forum called the attention of the participants of CATS IV to the continuing discrimination, exploitation, and oppression of women and children both in the church and society. They emphasized the fact that even if globalization, militarization, and wars cause sufferings to all, women and children are the worst victims. They strongly declared that unless patriarchy is named and understood as the root of all oppressions, and interlocked with other systems of structural injustice, our quest for authentic Asian theologies would have no basis. And unless the churches and theologians struggle and overcome patriarchal values and structures in their own institutions, they cannot denounce patriarchy in society with credibility and effectivity.

The Present Asian Situation

The speakers and the respondents laid out the complex portrait of the context of our theological discussions. The seriousness of inter-faith and inter-cultural reality in Asia formed the prime point of reference for theological reflection on rising geopolitical conflicts and tensions in the region. Asia continues to be threatened by the economic, political and cultural hegemony of globalization, militarization and the terrorist declaration of war against the "enemies" of the "Empire," religious fundamentalism, wars of genocide, forced dispersal of people, continuing oppression and violence against women and children.

The Congress named and denounced the demonic powers of the "Empire." It strongly questioned the theological justification of the project of "Empire" in the name of its gods � market, liberty, and religious right. The "Empire" has consolidated its power and control over global resources and other economies of the world, especially Asia. The "Empire" has also claimed the right to define and interpret what is good/evil, right/wrong for the whole world, on its own terms, regardless of other opinions. The "Empire" arrogates to itself the mandate to declare war on any "enemy" that dares to disagree with its ideology or go against its interests. Series of wars have been declared on the peoples and cultures of Asia, beginning with Afghanistan and Iraq, and probably expanding to North Korea, in the name of God, Justice, Freedom, Peace and "Democracy". One of the major methods used is DECEPTION of its own people, to legitimize its belligerent attacks.

In spite of the grandiose promise of progress and better life, globalization has actually managed to widen the gap between the rich and the poor, has exerted disastrous impact on every sector of society, namely peasants, workers, indigenous peoples, women, and urban poor. It has also accelerated the devastation of nature and its resources and caused ecological crisis of unprecedented proportions.

Asia also has its own internal conflicts that are essentially connected to the global threats. In response to the expansion of global market and cultural-political hegemony, some people have resorted to religious fundamentalism, which accelerates the spiral of violence and the growth of intolerance among peoples who had always lived together in peace. This has escalated ethnic conflicts into violent confrontations that have resulted in genocide.

Because of economic and military violence, there are growing numbers of refugees and migrants who are vulnerable to further exploitation and human rights violation. Once again, it is the women and children who bear the brunt of this situation of violence.

In spite of all these, Asia has the unique heritage of religious and cultural wealth that affirms life and can provide profound spiritual resources that can overcome its problems. Asia is also endowed with a continuing tradition of resistance that forms the basis of hope in its present struggles.

Situation of Asian Churches

Many Asian churches and theologies have been coopted by the "Empire" to speak for its interest. They have failed dismally in the fulfillment of their prophetic and pastoral mission. In the face of injustice, violence and gross violation of human rights, most of the churches have remained silent. Because of their minority status and misplaced priorities, they have chosen the compromising attitude of accommodation. The churches have neither confronted the demon of patriarchy within their own institutions nor recognized the link of patriarchy with other systems, ideologies, and structures of oppression and domination. The churches have not taken seriously the concerns and struggle of the poor, marginalized, and oppressed. However, even if the church as institution has failed to make an adequate prophetic voice and pastoral response, grassroots people within the church are actively involved in the struggle for peace, justice, and a better quality of life for all.

Building Community Today: A Theological Reflection

In this context of economic and political violence, social disintegration and cultural alienation, it becomes an urgent imperative for the churches in Asia to build communities of resistance for peace and justice. These are communities that are inclusive, life-affirming, healing, and transforming. But for the churches to build such transforming communities, they have themselves to be transformed. This calls for:

Repentance

This means that the churches recognize their own complicity in the maintenance of exploitative and oppressive forces in society. They have no courage to fulfill their prophetic task of denouncing unjust structures and of condemning those who use power to impose their will on other people often in a violent way. This means acknowledging the injustices happening within their own institutions and creating mechanisms to prevent these in the future. This is to face the patriarchy prevailing in its own midst admitting that even up to this day, despite the rhetoric, women have not been in actual practice given equal treatment or opportunities.

Conversion

The peace that we are pursuing is not an unprincipled peace, peace at any cost. It is peace based on justice. It is "justpeace". In order to bring about communities of justpeace, the churches have to be converted to TRUTH, JUSTICE, AND INTERCONNECTED WELL-BEING.

Truth is not just not telling a lie. It is a way of life. It is authenticity. It is congruence. Conversion to truth means for the churches to be models of transparency and accountability. It is to admit wrongdoing and not covering up or rationalizing wrongdoing.

Conversion to justice means to be on the side of the poor, the marginalized and the oppressed and to be sensitive to the cry of the Earth. It is to be one with their struggle. It is daring to take position on socio-economic and ecological issues even if this will result in diminishing contributions from benefactors and even if it would mean persecution from the powerful.

Conversion to interconnected well-being means to work unceasingly for a more equitable distribution of resources and to put the resources of the church at the service of the poor and for the improvement of the quality of life of the people. It is to refuse to be coopted into a system of development that means only the development of the few and the exclusion of the many. It means to develop compassion based on the interconnectedness of all beings.

Communion

The churches need to heal the divisions within their own confessions and then reach out to other denominations and to other communities of faith and even to those who profess no faith. They have to give up the attitude of being the sole repository of truth or the only vehicle of salvation. They have to make efforts at knowing and understanding the basic tenets of other religions. They have to be willing to really learn from each other. They should engage in cooperative endeavors in the cultivation of spirituality and in projects for justice and peace.

In building community, there is a need to re-interpret the meaning of power. The Empire's understanding of power is "power over", controlling power, dominating and exploitative power. We need to understand power as "power within", enabling power, facilitating power. This means giving opportunities and empowering people to take their life into their own hands, make decisions for themselves, and develop themselves to their full potential. We understand power also as "power with" which means recognizing the diverse gifts, resources, abilities of individual and communities gathering these together to work more effectively for the good of all.

Affirmation

We, participants of CATS IV, affirm in unambiguous terms:

• That life is sacred and therefore no people should be deprived of this most precious gift of God;

• That life is not a hierarchy but interconnectedness of beings, human and non-human;

• That war of any form, for any reason, cannot be justified;

• That the worship of market, money and profit is a form of idolatry and is to be condemned;

• That using the Scriptures [Bible] to legitimize human rights violations, violence, discrimination, and indiscriminate exploitation of God's creation is betrayal of divine purpose.

Call to Action

We therefore recommend:

Re: Economic Justice

That the churches make clear position against the actions of transnational corporations that are detrimental to the people (e.g. logging, deforestation, industrial pollution, genetically-modified food);

That the liberating message of the Bible should be related to contemporary social issues;

That the churches commit themselves to a simple lifestyle to combat consumerism;

That we affirm our cultural plurality against monoculture that is imposed by Western globalization.

Re: Women and Gender

That women's perspectives should be incorporated in all courses offered and required of all theological degrees, and that a specific course on women and gender be required in schools and seminaries for all students;

That the churches promote projects that will help or empower women, i.e., small or big entrepreneurship, enterprises, cooperatives, and the like;

That men become partners in the faith journey by integrating women's perspective in their theologizing.

Re: Violence and Peace

That the churches promote education and consciousness raising regarding human rights violations, oppression, domination and violence against women;

That victims of violence should be empowered to go beyond victimhood and become survivors and advocates;

That the churches advocate and lobby for the implementation of laws against domestic violence and sexual harassment;

That the churches support protest actions against injustice and human violations, anti-terrorism policies of Mr. Bush and his allies, economic sanctions on the so-called "axis of evil" countries i.e., North Korea;

That the churches expose sexual abuses committed in various levels of society including those in their institutions, and demand sincere apology from the perpetrators.

Re: Ecology

That the churches and theologians identify and critique the anthropocentric, patriarchal, and many other enslaving dimensions of the Christian scripture, texts, doctrines, theologies, and traditions;

That the church develop and practice an Earth-friendly, Earth-mindful lifestyle and spirituality;

That as agents of change, church educators should adopt liberating pedagogical approaches and incorporate ecology and ecofeminism in the curricula of seminaries, schools, universities, and the church;

That the churches encourage and support local organic farms and local market economy that strive to practice fair trade.

Re: Interfaith Dialogue

That the churches and theologians re-define the understanding of mission (that was largely confined to the notion of converting) and ecclesiology;

That inter-textual reading of scriptures and sacred texts of religions should be done;

That a common celebration of religious festivities of different religions be initiated as a sign of solidarity;

That interfaith dialogue should be a genuine dialogue starting from below and from the grassroots;

That the dialogue of life with people of other religions be fostered through engagement in common projects for justice, peace, and integrity of creation.

Conclusion

We end this Congress with a renewed commitment to our continuing search for authentic Asian theologies. As we leave for our homes may the memories of the sisterhood and brotherhood we experienced here give us the energy and inspiration to share our insights and resolutions with our own communities. Our task is not easy. We often do not see what is at the end of the tunnel. And therefore we need to cultivate the virtue of hope. Hope is indeed one of the most important attributes of the community builder. Our hope is anchored in the continuing resistance of peoples and in our memory of God's fidelity, of unexpected, unplanned intervention of the Holy Spirit in seemingly hopeless situations. It is a hope that surges from the inexhaustible source of strength and power within us that, combined with love, empowers us to shape our common future. It is a hope that keeps alive the eternal dream of God and of humanity for the dawning of new heavens and a new earth.