Maria Voce, of the Focolari Movement, visits the Far East

In light of this  I tried to interpret the new MDF president’s aims on this Asian journey and above all her manner. The maternal attitude of concern, as an expression of responsibility, was certainly present, but a careful humility prevailed : Maria Voce came to Asia above all to learn.  The 45 day journey brings her to four countries: South Korea, Japan, Philippines and Thailand.  The only thing these countries have in common is the fact they are geographically in Asia.  For the rest they are completely different. Hence the difference in approach and duration of the visits.

This is evident from a comparison between her visit to Japan and her current tour of the Philippines. In the land of the Rising Sun she only spent 5 days (11-16 January) and gave priority to interfaith dialogue, visiting the headquarters of the Buddhist association Rissho Kosei-Kai (RKK). Instead she will be in the Philippine archipelago for two full weeks (17-31 January) favouring the ecclesial aspect; January 28, for example, she will be speaking in Manila at a round table discussion during the big meeting that brings together all the clergy Philippines, together with the bishops, every 10 years.  

A final elucidation on the Japanese stage of her tour. The highlights were two events, both in Tokyo, but in different places and environments.

On January 15, Mary Page gave a speech before 5,000 Buddhists in the Great Hall of the Sacred RKK, at the invitation of dr. Nichiko Niwano, son of the founder of the association, Nikkyo (1906-1999). In that same hall 28 years earlier (1981) Chiara Lubich spoke, this time at the invitation of Nikkyo Niwano, before an assembly of 10,000 Buddhists. It is worth remembering that back in Rome, Lubich in an interview with a Catholic weekly, said: "Knowing the modern Buddhist movement more closely, I realized that it is a bridge built by the Providence of God towards Christianity" . The founder of RKK had met the founder MDF for the first time in Rome in 1979. Maria Voce, indicating the relationship between the MDF and the RKK as "a continuation of dialogue, which Chiara Lubich began 30 years ago, said: “With her passing, it must not stop, but gain new impetus".  

The other important event was the very next day, the audience consisted of about 400 focolarini (members of the Focolari movement – ed) who had arrived from various parts of Japan: from Hokkaido in the north to Okinawa (Ryukyu Archipelago) in the south. The meeting was held in the auditorium of the Italian Institute of Culture at the centre of the city of Tokyo, in a familiar and emotionally charged atmosphere but one that was soberly expressed. It was an example of the successful inculturation of faith.

I think there's definitely a difference, especially as you say, for historical reasons. The incidents of the past have left their mark. But right now I think there is a rapprochement. This is evident at the Church level. I heard both the Korean and Japanese bishops are very open with each other. The archbishop of Tokyo, Peter Takeo Okada, who granted me an audience, spoke with affection and admiration of the Korean communities they host in the cathedral. In short it seems to me that the antagonism is being overcome.  

Do you not think that Korean and Japanese Focolarini, as Christians belonging to two peoples, can do much more to further promote relations?

Precisely. The fact that there are focolarini native to Korea and Japan can help to strengthen this bond.

During your visit to Korea, you were particularly and positively impressed by the ecclesial aspect, while here in Japan interreligious dialogue has been very important, if not the priority.

This is true. In Korea I saw a flourishing Catholic Church and I also met with several pastors of Protestant churches who welcomed me with great respect and with great warmth. I did not meet with leaders of other religions, but I felt that even there dialogue is alive.  

You also met with Bishop Peter Kang U-il, chairman of the Korean bishops' conference. Having Japanese roots, he embodies the tragedy of the relationship between the two peoples. As I know him he strikes me as an excellent bishop. What impression did he make upon you?

I share your opinion view. He invited my staff and I to lunch, which could have been called a working lunch given that there were five other bishops present, who play an important role in the Korean Church. Bishop Kang appeared to me an exceptional personality, a man of culture, faith, who trusts in Providence, for his attention to promoting a sense of community in the  conduct of the Church and with other bishops. I really think that the Korean bishops' conference is well entrusted in the hands of Mgr. Kang.

What is Mgr. Kang's attitude towards the MDF and other Catholic movements? Only one of courtesy?

Not really. Bishop Kang deliberately invited 5 other bishops, precisely to foster a relationship of mutual understanding, communion, I guess.  

The tragedy of the division between the North (Pyongyang) and South (Seoul). Do you not think that the origin of the drama is the unacknowledged serious responsibilities' of the West? The rapacity of colonialism first, to be followed by the atheist ideology of communism? Both phenomena of Western origin.

In the past, certainly, there were responsibilities. Unfortunately currently, surrounding powers are not truly benign with regards the reunification of the Korean peninsula because they fear that a strong Korea could affect the regional balance of the power.

However I now know that many people in South Korea, not only in the religious world but also in the political world, are taking concrete steps for rapprochement and reconciliation. Even among those who years ago avoided giving aid to North Korea are now trying in various ways to support and promote economic development.

At a press conference in Seoul, you expressed the belief that "Koreans can contribute greatly to the other Asian nations, which are increasingly attracting world interest". What can concretely indicate 'the contribution that you expect from them?

The main contribution that Korea can make to the nations of Asia is proof that true religious faith not only helps, but promotes tolerance and above all respect for freedom and the fundamental values of man and his development. The impressive economic and social development, which over  a few decades, more than 40 million South Koreans have brought about, in this sense, is a message to the peoples of Asia.  

In Japan the MdF has mainly focused on interfaith and cultural dialogue. Is this  focus original or is it the result of the close relationship between the MdF of Chiara Lubich and the Buddhist Association Rissho Kosei-kai of Nikkyo Niwano?

The commitment to interfaith dialogue and ecumenism was already present in the movement before Chiara first met the founder of Rissho Koseikai in Rome in 1979. At that time Niwano had already founded relations with Catholicism. In 1965 he was received in audience by Pope Paul VI. In an interview with Vatican Radio, released years later, recalling the meeting, he said: "Before then I looked at Christianity in very different way. The pope's words have given me great confidence in Christianity and gave birth to a desire within me to meet the great religious figures of our time, to achieve greater unity among all believers".

That said I need to add that the meeting between Chiara Lubich and Nikkyo Niwano responded to a providential plan concerning dialogue with Buddhism. I would, however, emphasize that this budding dialogue, we live as an expression of the dialogue of the Church with non-Christian religions. We practice it as instruments of the Church. The relationship with the Rissho Kosei-Kai favours this.  

Over the centuries Buddhism has shaped Japanese culture. Do not you think that the Japanese and Korean "Focolari" can help the two churches to become indigenous even in their theological and spiritual expression?

I think so. Japanese and Koreans are also part of the movement in Italy. But I think it will be the local people who will help mature the most suitable way to make Christ known to their people.  

After the Second Vatican ad gentes evangelization, fully involving the laity, has become a priority of Christian movements like yours. Is there a danger that this emphasis undermines the "sacramental" dimension,  which is an essential dimension of Christianity.  

The important thing is that we are all Church: priests and lay people, but each in his place. Evangelization is the duty of one and the other. But I think that the evangelizing mission of the laity is now more essential than ever especially in those areas where the official Church can not enter, such as politics, economy and culture. The Pontifical Council for the Laity Congress is preparing for the evangelization and the witness of lay people in Asia, to be held in Korea. They asked for the  contribution and participation our movement, like others. This testimony made together by the laity can be effective, without being in any way at the expense of  the"sacramental”, rather nourishing it.  

Can we talk about the relationship between Cardinal Pietro Shirayanagi, recently deceased, and the MDF?

He was a father for us. He helped the birth and development of the movement in Japan. For thirty years he participated in our "Mariapolis" until his health condition impeded him. Chiara Lubich met him several times and last year he came to Rome to celebrate a Mass in her suffrage. Shirayanagi was for us the paternal and maternal love of the Church and I went to pay homage to his tomb here in Tokyo.