Fr. John Rao: My Church of Taiwan, the poor and China
formation cycle taken from the North American experience. Fr. Michael Lynch brought it to us: he tried to simplify the path of spiritual exercises adapted to the rhythm of the faithful of the parish, with five weeks of simple daily prayer following the Ignatian method in a very simple way. We started with a small group of thirty people, who were very enthusiastic and have continued the experience with the "eight weeks" during Lent. It has expanded, and now there are more than 20 groups that are immersed in this experience in Taipei, also in Salesian parishes or those led by diocesan priests. Then the new catechetical texts, as YouCat translated and adapted to the context of Taiwan, help a lot to acculturate the proposal of faith in a very practical way.
How is the commitment of the laity growing?
Collaboration with the laity is very important, because you have to give them confidence and real power in evangelization. We must help them have a solid spiritual foundations and to feel their responsibility for mission. Those who belong to the parish council and the community are already formed, and are called to accompany the newcomers, because atmosphere of welcome to all newcomers is very important, to help them avoid feeling isolated. There must be a certain sacrifice on the part of those accompanying new comers, because it requires a serious weekly commitment, but it is a mission of great responsibility. This relates to the accompaniment of catechumens and even more groups of permanent membership: who ends the catechumenate must then immediately have the opportunity to belong to a sharing group, otherwise they will lose the initial spirit. And newcomers give great enthusiasm to those who are already there for some time. We must not fall into the trap of abandoning the catechumen after baptism.
What are the limits of the Church in Taiwan?
Especially at the level of official presence in social matters. If regarding ideological backgrounds, in Taipei there is a tradition in the "blue" majority (linked to the nationalist party of the KMT, now in government), the Catholic Church in Taiwan has not yet had a deep social sense. Perhaps because the Christian formation has helped Christians to have an official attitude open to social problems. One thing that is immediately obvious is that the Catholic Church has no voice in society. Never. Even when Cardinal Shan Kuo-hsi (單 國 璽) was alive, he became cardinal but there was never the social sensitivity to be present in the debate, as is the case in Korea. The Korean Church with Cardinal Kim was always trying to help others in need or to be first in line for the persecuted. He was with these people and protested against the government for example in the demonstration in the square in front of the cathedral. And the government attitude changed faced with such protests. In Taiwan, this has never happened, we have never seen a bishop or a priest openly protest: only Fr. José Ellacuría (古 尚 潔 神父) - brother of the Jesuit martyr in El Salvador, Ignacio Ellacuría, and a Jesuit - who often joined in protests against the government in favor of the workers, during martial law. And he was exiled from Taiwan as a result.
Have there been any changes in recent years?
In the past 10 years many Catholic immigrants and migrant workers from abroad have arrived, and the atmosphere has changed within the Church, where the priests are increasingly foreigners. But the fact that there is a strong Catholic voice in the media does not mean that the Christian community does not engage for the poor and weak. In this sense the commitment of groups and individual lay people is very visible and present. Instead, the official voice of the bishops' conference, almost does not exist. This is my wish, and many agree, but a lot depends on the bishops. All of our current bishops are from Taiwan, but they lack a strong voice, they do not speak out for social justice. We cannot always follow the government line.
Is there much contacts with mainland China?
There is a strong attention towards the Church in China. Not by the Church officials but by the faithful, especially young people, who go to the continent for a whole month every year, without pay, to carry out formation in different parts of China. These people really have a sense of mission that is sometimes even heroic. There are always more than one or two hundred young people who are brought together to follow the proposed formation courses. The priests of the place are very happy, and they always invite us. The laity are therefore the focus of this pastoral and catechetical mission. I went almost twice a year for formation to pray for priests and bishops. As you know the situation is very delicate, this is why we cannot make direct pastoral contact, but there is always a way of working that substantially is welcomed even by government authorities because it has a social value.
Why are more people approaching the Christian community?
First of all they are seeking meaning in their life. In the catechesis group there are people who have sought answers in Buddhism, in Protestant communities and then here in the Catholic parish and they like a more rational and not purely emotional response. And they feel happy in this type of environment. The Catholic proposal looks different in the sense that it is open, not as closed in as some fundamentalist proposals. In addition, the role of reason for Catholic confession is very important, and this is a plus point. Finally, in the last three years undoubtedly the "Pope Francis" effect has been felt. For many he embodies what the Church should be: close to normal people. His example is really touching and influential.
What would you suggest to men who are about to become a parish priest?
Being with your community is the most important part. You must be a leader by being with them, as we learn from Pope Francis. Be close to them, the Church is not yours, you go forward together.
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