Heaven and Humans Are One

← 8 | 9 → FOREWORD

For over a half of a century the Vatican and the government of China have had a seriously strained relationship. Both of these authoritarian governments have strong positions on the relationship of church and state. The Vatican still maintains that it has the right to name the leaders of the Catholic Church while the Chinese government wants some say over the appointment of bishops. The Chinese government does not recognize this right of the Vatican, viewing the Catholic Church as a foreign power. Because of this strained relationship two entities of Catholicism have developed in China: the so called Underground Church with allegiance to Rome and an official or Patriotic Church that is under the control of the Chinese government. There appears to be no end in sight for this impasse.

Much has been written over the years about the Catholic Church in China and its struggles with the Chinese government. In this work Abraham Chiu Bit-shing has considerably clarified the situation. Fr. Abraham is well suited to contribute to this literature. He is both an academic and an active participant in Chinese ministries. As an academic he brings knowledge of religion, including Confucianism, theology, and history. As a participant he has taught courses in Chinese seminaries both online and in person as well as worked with Chinese Catholic communities in China, Hong Kong, and the United States. His belief, based on his experience and academic study, leads him to propose a helpful solution to the problem at least at the level of theory.

In this book Fr. Abraham reviews the history of the split between the Vatican and the Chinese government. Secondly, he compares the theology or ideology of both parties to the dispute. He then proposes a vision of how the two sides may be reconciled. Fr. Abraham believes that both Christian theology and Confucianism have a spirit through which the two sides can be reconciled. His final task is an arduous one: reconciling the Vatican with the Chinese government. He proposes a model for doing this through the Chinese Catholic Spiritual Center (CCSC), which he founded in the United States.

From a theological perspective, Fr. Abraham favors a synthesis of faith and Chinese culture. The synthesis exists first of all in the notion of “kyriarchal empire” which is shared by both entities. At a second level he argues that both Christianity and Confucianism, despite their differences, have inclusive elements on which a serious dialogue can be established.

Readers will find that this book provides helpful insight into a complex situation. This work manifests great care in treating the valuable sources that can be used to for understanding and working for a solution to the conflict.

John L. Elias, EdD, Emeritas

Professor Religion and Education

Fordham University, New York

Fall, 2014

← 10 | 11 → ACKNOWLEDGMENTS

The reputation of the Doctor of Ministry Program of Episcopal Divinity School (EDS) attracts me, like flowers to bees. My desire of pursuing a higher academic study of ministry grew since I finished my STL degree at Louvain, Belgium in 1994.

China has been casting itself on the international political stage, and it is ready to open up to the whole world as several international events have been held in China in particular the Olympic Games 2008. A window to religions is simultaneously open. It is because of this deep concern for the future of the Chinese Catholic Church that I decided to specialize in the study of ministry. With this academic study of ministry, I will be able to serve the Chinese Catholic Church with missio Dei because I have been lecturing in various seminaries and dioceses in China since 1996.

I wish to express my gratitude to all those who have contributed, in one way or another, to my studies in EDS. First and foremost, I wish to thank my advisor, Dr. Kwok Pui-lan, who has labored with me throughout the whole time of my research and meticulously read my text. My heartfelt thankfulness, particularly, goes to the Rt. Rev. Dr. Ian T. Douglas for the intensive reading of the text. My sincere thanks also go to all the professors, both EDS and Harvard Divinity School (HDS), who inspired my studies by their good examples and hard works. To the staffs of the secretariat and the library, to all who have shared their time and warm friendship with me at EDS and HDS, I owe my deep gratitude.

I wish to remember in a special manner Rev. Capistran Polga, O.F.M. who has read my manuscript and suggested stylistic improvements of my English. I would also want to thank my family and friends for their support, here and there, especially Bridget Lo of Germany, Joseph Lo of the United Kingdom, Rev. Dr. Peter Shen, Audra and Paul Tong, Hansel Wan, Lucy Shum, Rita Sam, Rev. Emery Tang, O.F.M., Friar Juniper Capace, O.F.M. of the United States; and those who are in Hong Kong: Dr. Anthony Chan, Rev. Dr. Thomas Kwan, Dr. Janet Lee, Peter Wan, and Simon Yip. Their encouragement is like charcoal to snowy days (雪中送炭).

Special gratitude is due to the Chinese Catholic Spiritual Center and all my previous students in China, for without their spiritual and financial support; I would not have successfully finished my doctoral studies in EDS, Boston.

Deo gratias et Mariae!

Chiu Bit-shing Abraham

← 11 | 12 → Fall, 2014

← 12 | 13 → LIST OF ABBREVIATIONS