Mission Update
United States
Languages Matter!
Languages, with their complex
implications for identity, commu-
nication, social integration, edu-
cation and development, are of
strategic importance for people
and the planet. Yet, due to glob-
alization processes, they are in-
creasingly under threat, or disap-
pearing altogether. When lan-
guages fade, so does the worlds
rich tapestry of cultural diversity.
Opportunities, traditions, mem-
ory, unique modes of thinking
and expression valuable re-
sources for ensuring a better
future are also lost. (from the
UNESCO website:
www.unesco.org/en/languages).
Recognizing that genuine multi-
lingualism promotes unity in
diversity and international under-
standing, the United Nations
General Assembly proclaimed
2008 the International Year of
Languages.
Language is the heart of a people.
It is far more than the words
being spoken or written. Lan-
guage verbalizes a peoples cul-
ture. Without understanding the
symbolism of a language it is
impossible to understand the
culture. Language has been de-
cided upon by a community and
they alone can determine the real
meanings of the words.
Language helps us function in a
society but deeper than that we
understand the belief system, the
culture, the worldview of the
Volume 17, Issue 2
Catholic Mission Association
people. Anyone who has strug-
gled to learn a new language can
tell stories of being red-faced
when caught using the wrong
words.
But often the problem is deeper
than using an incorrect word.
Sometimes, according to Paul
Donohue, mccj, the problem is
that we bring our own world-
view to the language and the
content of the message. He en-
courages newcomers to learn the
symbolism of what is being said
and done.
2008 International Year of
Languages (www.unesco.org )
Several members of US Catholic
Mission Association with experi-
ence working cross-culturally
shared their experiences and
observations on the issue of
language.
It was only when I had to re-
verse roles and tried to speak
Spanish in my parish that is 80
percent first-generation Mexican
US Catholic Mission Association
Summer 2008
We Pray
That
that I realized what an agonizing World Youth Day
and humiliating experience it can
be trying to express your in Sydney, Australia,
thoughts, feelings or give simple
directions in a second language, may kindle the
confessed Columban Fr. Bob
Clark fire of divine love
in numerous
Melanio Viuya, MJ a Filipino
priest who worked in the Democ-
young people and
ratic Republic of the Congo said render them sowers
that before going to the Congo,
another missionary told me of hope for a new
about the two doors one has to
pass through in order to enter into humanity.
the universe of the people: the
door of the food and the door of Benedict XVI
the language. These two doors
pass through ones mouth and
tongue. To eat the food, one has In This Issue
to negotiate with ones sense of
taste and sense of smell. To Languages Matter! 1
speak the language, one has to
involve equally the tongue and From the Director 2
the ears. Some would argue that From the President 2
one also has to involve the heart. Requiescat in pace 3
Language Vitality and 4
The efforts to learn the language Endangerment,
of ministry makes a difference to Empandeni Interlude,
the local people. When Charlotte Laughing with God
Cook, who worked in Kenya as a
Maryknoll Lay Missioner, was Mission Congress 2010 4
asked by a parishioner where she
had studied Swahili she told him Dialogue in a New Key Center
she had spent several months at a
Missiology Meetings, 3rd 5
language school in Tanzania.
All American Mission
You went to a lot of trouble to
Congress, Beatification
learn our language in order to
speak with us, he replied. Annual Conference 2008 6
Centenary Celebration, 7
In comparing English and Orbis Books
Sharchhop, one of the languages
Resources & Upcoming 8
contd on p. 3 Events
Mission Update
From the Director
Rev. Michael Montoya, MJ
I am writing this message on June 29, 2008
a very significant date for the US Church in
mission. One hundred years ago, on this ex-
act date, Pope Pius X issued Sapienti consilio
recognizing the maturity of the US Church
and consequently, to send out of its own
members, missionaries to the whole world.
Although some religious communities in the
US at that time had been sending missionar-
ies outside the country, the significance of
the promulgation highlights the official
recognition of the growth of the US Church
and the responsibilities that accompany such
growth, not just particular to religious
missionary communities but to the whole US
Catholic Church.
This missionary significance in the life of the
US Catholic Church could not have been
highlighted even more by the historic visit of
Pope Benedict XVI to the USA where he
emphasized the need for global solidarity. He
said the need for global solidarity is as
urgent as ever, if all people are to live in a
way worthy of their dignity -- as brothers and
sisters dwelling in the same house and
around that table which God's bounty has set
for all his children.
The promotion of mission and global
solidarity by the Pope has been repeated
many times at various occasions. And this
year, the inauguration of the Pauline Jubilee
Year, also on this exact date, calls the
Catholic Churchs attention back to its mis-
sionary nature; and us, the professed
missioners and all baptized, called to share in
Gods mission, bringing Gods Hope to a
broken world and celebrating Gods Love
alive in the communities we serve.
On this very historic moment of our mission
journey, the US Catholic Mission Associa-
tion (USCMA) has decided on the theme
Mission: A Journey of Hope for our 2008
Annual Mission Conference on October 24-
26, 2008 at the historic Baltimore area which
this year celebrates 200 years of becoming
the first Archdiocese in the nation.
This 2008 Mission Conference is going to be
a very important one as we look into our own
journeys as missionaries within the new glob-
alized context and the biblical tradition. We
have designed a process and invited 16
speakers to help us envision mission as truly
a journey of hope. World renowned authors
and speakers, Michael Amaladoss, SJ and
Dianne Bergant, CSA, will give the keynotes.
Page 2
We also have 7 Dialogue Sessions on various
topics. These Dialogue Sessions are designed
to honor your own expertise and experience.
And judging from the previous years, these
will once again create a dynamic and creative
conversation among participants. We really
hope to see you there. You have received the
brochures. Feel free to disseminate the infor-
mation and invite people whom you think
will benefit from this Mission Conference.
You may also go to our website
www.uscatholicmission.org to register online.
Keeping within the theme of celebrating our
mission journeys, USCMA will be actively
participating in the upcoming Tercer Congreso
Misionero Americano (CAM 3) formerly
known as Congreso Misionero Latino Ameri-
cano (COMLA) in Quito, Ecuador on August
12-17, 2008. Highlighting our common
journey, this mission congress will bring
together the whole of the Americas (north and
south) in a dialogue on missionary disciple-
ship. This event will also serve as an official
kick-off of the continental mission which the
Latin American bishops have been projecting
and organizing as a result of their meeting in
Aparecida, Brazil last year. Aside from the
USCMAs participation as co-organizer with
the Pontifical Mission Society to select and
prepare the US delegation, Sr. Mary McGlone,
USCMA Board President will also be one of
the facilitators. For more information visit
www.cam3ecuador.org .
Lastly, I would like to take this opportunity to
thank all Dioceses that welcomed us this sum-
mer in their Mission Appeals program. The
story of the US Catholic Mission Association
is our story all of us, US Catholics in mis-
sion. A special thank you goes to the
USCMA members who have agreed to help us
go to the parishes. This is one of the aspects of
the association where we can truly say, We
are USCMA!
Meantime, I hope you are finding some time to
relax during these summer months.
USCMA Staf f
Rev. Michael Montoya, MJ, Executive Director
Ms. Charlotte Cook, Associate Director
Sr. Anne Louise Von Hoene, MMS, Accountant
Sr. Michael Theresa Brauer, SND de N, Administrative Assistant
Questions/Comments re: Meetings & Conferences
Questions/Comments re: Mission Update / Current Topics
E-Mail: uscma@uscatholicmission.org
Mission Update: ISSN 15426130
US Catholic Mission Association
Summer 2008
From the President of the Board:
Sr. Mary McGlone, CSJ
Dear Friends in Mission,
This will be my last year as President of
the USCMA. In the years that I have been
on the board we have thanked Sister
Roseanne Rustemeyer for 9 years of out-
standing leadership, and have welcomed
and been energized by Fr. Michael
Montoya, our Executive Director for the
past three years. We have also charted
changes in mission practice and noted the
wonderful contributions being made in
new forms of mission.
In March, 2008, the Maryknoll Fathers and
Brothers hosted the board for a visioning
retreat. From that we have produced a
renewed Long Range Plan. The new
dimensions of the plan emphasize the
promulgation of the universal call to
mission, our desire to involve more
mission-minded people in our Association,
and strategies for increasing the members
active participation.
Obviously, we are seeking your active par-
ticipation and support. The staff and board
of the USCMA have tried to structure our
conferences to provide opportunities for
interchange of experiences among the
members as well as input. We have seen
that former dimension grow significantly
in recent years. As you know, our next
conference will be in Baltimore, from
October 24-26. As Sister Judy Gomila
brought to our attention, this is a 1,2,3
year: we are in the Pauline Jubilee year, we
are entering into the second century in
which the Church in the U.S. is mission
sending as well as mission receiving, and
we are about to begin the third decade of
globalization. We have contd on p. 3
meetings@uscatholicmission.org
news@uscatholicmission.org
Web Site: www.uscatholicmission.org
Mission Update Summer 2008

contd from p. 1 spoken in Bhutan, Jamie Zeppa points out the
same word is used for both thrown out and lost, and there is no
distinction between to need and to desire. If you want something
you probably need it. (From Beyond the Sky and the Earth by Jamie
Zeppa)
Even working in her own language did not free Stacie West from fac-
ing a language issue. I had to learn Kentuckian, Stacie explained.
The people were speaking their native language and I needed to learn
their word usage. Many words come from old English, the meanings
of which were not clear to her initially. People who lived in more
isolated areas tended to use words more unfamiliar to her. Her advice
to others in a similar situation? Be respectful of the people avoid
correcting the English of others, be open to using local words and
learn the meanings of colloquialisms used in the area where you work.
One of the effects of globalization is the push in many areas to learn
English. Joanne Blaney, a Maryknoll Lay Missioner in Brazil, has
witnessed this. She has seen the increasing necessity to learn English
to get a better job and a tendency toward a global homogenization of
the culture leading to even more exclusion. This push to English is
bringing a devaluation of traditional Brazilian culture. In Nepal
simple village folks are going in for English medium schools to
educate their children to cope with the changing world. Rosita
Kavilpurayidathil, SCN is concerned that more people will forget their
roots in a race to catch up with the rest of the world.
Preaching the Good News of the Gospel has been difficult for many
missionaries. One can know the words but totally misunderstand the
context and the worldview of the people. Preaching like this leads to
much misunderstanding of the real Gospel message.
A Rwandan priest who was ordained in the years following the 1994
genocide spoke of having difficulty preaching early in his priesthood.
No matter what I said the people thought I was taking sides. Some
words and phrases would offend the Hutus while other words and
phrases would upset the Tutsis. This from a native priest from the
same area who spoke the same language as his parishioners. He
lamented, I didnt know how to preach the Good News of Jesus.
United States whose English and understanding of different US
cultures is limited poses a problem. Elizabeth Wendeln, SCN,
experienced this in Eastern Kentucky. With fewer indigenous clergy,
dioceses are inviting those of other countries to join them. A few have
enculturation opportunities beforehand, but most do not. Facilitation
among cultures is scarce and conflicts arise because of misjudgment
and misinformation.
Newcomers to the US face the same language problems as missionar-
ies going to other countries. Sr. Paschal Maria Fernicola, SCN,
worked with newcomers from Mexico. One of them shared her experi-
ence. In the US, we could not understand much less speak the
English. In the shops, we had to find what we wanted because we
could not ask for it. But that was difficult also because what the
picture on the can showed wasnt necessarily what was in it. For
example, a can with a picture of golden fried chicken turned out to be
a can of shortening. This woman had other difficult experiences. We
looked everywhere for a Catholic Church. When we finally found
one, no one there could speak Spanish; everything was in English. We
came a few times to Mass, but it was not the same. We didnt know
what they were saying nor did we know any of the hymns. It was very
sad for us and very discouraging because our religion and our customs
mean so much to us.
As parishes in the United States become more and more culturally
diverse one way to bridge the language gap is to allow non-English
speakers to participate in the worship services in their own languages.
Congregations understandings can be expanded. Dr. Michael Dawn
of Perkins School of Theology insists, Its OK to make a
congregation feel a bit uncomfortable. Anyone not speaking the
dominant language knows that feeling of discomfort.
contd from p. 2
excellent conference speakers who will lead us in an explora-
tion of diverse dimensions of the globalized context of mission
today. We not only look forward to seeing you there, but hope
that each of you will encourage at least one other person to
participate.
Wishing you a wonderful summer and looking forward to see-
ing you in Baltimore, I ask Gods blessings on all of us and our
efforts to continue the mission of Jesus.

When other languages are brought into the mix there can be additional Sr. Mary McGlone, CSJ
problems. The recent influx of clergy from other countries to the Board President

Requiescat in Pace
Mill Hill Brother Slain
US Catholic Mission Association extends heartfelt sympathy to the Mill Hill Missionaries on the death of one
of their members.

Brother Brian Thorp, 77, was slain Wednesday April 9, 2008 in Lamu parish in the Archdiocese of
Mombasa. The brother was found Thursday morning, apparently the victim of an armed robbery.

Brian Thorp was born in 1931 in Derbyshire, England, and joined the Mill Hill Missionaries in 1968.

Brother Thorp's first appointment was to Basankusu, Congo. He also worked in Uganda. In 1999, he returned to
Kenya, and was appointed to Lamu Island where he renovated the parish buildings.

US Catholic Mission Association Page 3

Mission Update
Language Vitality and Endangerment
Language diversity is essential to the human heritage. Each and every
language embodies the unique cultural wisdom of a people. The loss
of any language is thus a loss for all humanity. Although
approximately 6,000 languages still exist, many are under threat.
There is an imperative need for language documentation, new
methods, new policy initiatives and safeguarding strategies
to enhance the vitality of these languages. The cooperative efforts
of language communities, language professionals, NGOs and govern-
ments will be indispensable in countering this threat. There is a press-
ing need to build support for language communities in their efforts to
establish meaningful new roles for their endangered languages.
A language is endangered when its speakers cease to use it,
use it in an increasingly reduced number of communicative domains,
and cease to pass it on from one generation to the next. Language
endangerment may be the result of external forces such as
military, economic, religious, cultural or educational subjugation,
or it may be caused by internal forces, such as a communitys
negative attitude towards its own language. Internal pressures
often have their source in external ones, and both halt the intergenera-
tional transmission of linguistic and cultural traditions.
According to the Language Vitality and Endangerment Paper
prepared by the UNESCO Ad Hoc Expert Group on Endangered Lan-
Empandeni Interlude 1899-1903
Sr. Josephine Bullens, SND de N; Edited by Sr. Brigid Rose
Tiernan, SND de N
ISBN: 9781875053728
Cluster Publications
Sr. Josephine Ignatius Bullen, SNDdeN was 33 years old when she
left England in 1899 for Empandeni, Rhodesia (present day Zim-
babwe). A teacher by profession she had made this trip to bring the
Catholic faith and education to the people. During the years she
Laughing with God: Humor, Culture, and Transformation
Gerald A. Arbuckle, SM; Foreword by Jean Vanier
ISBN: 978-0-8146-5225-1
Liturgical Press /USA- World
Anyone who heard the keynote address Gerald A. Arbuckle gave at
the 2007 USCMA Conference will be especially interested in his most
Mission Congress 2010
Gods Mission, Many Faces:
A Portrait of US Catholics in Mission
Dates: October 14-17, 2010
Page 4 US Catholic Mission Association
Summer 2008
guages, the endangerment status of a language can be assessed by
using a set of nine factors:
Factor 1: Intergenerational language transmission
Factor 2: Absolute number of speakers
Factor 3: Proportion of speakers within the total population
Factor 4: Shifts in domains of language use
Factor 5: Response to new domains and media
Factor 6: Materials for language education and literacy
Factor 7: Governmental and institutional language attitudes
and policies, including official status and use
Factor 8: Community members attitudes towards their own
language
Factor 9: Type and quality of documentation
Taken together, these nine factors are useful for characterizing a lan-
guages viability and its function in society. No single factor alone can
be used to assess the state of a communitys language and the type of
support needed for its maintenance, revitalization and transmission. In
addition, the need of ensuring access to digital local content adds an
important new component for consideration in preserving languages.
(Taken from UNESCO website)
worked at Empandeni (1899-1903) she kept an illustrated journal that
provides an insight into the daily lives of her small community of
sisters and the countrys history as well. It is a delightful reflection on
missionary life in southern Africa at the beginning of the 20th century.
This journal, Empandeni Interlude 1899-1903, transcribed and edited
by Brigid Rose Tiernan, SND de N, has recently been published. It is
available from Cluster Publications, PO Box 2400, Pietermaritsburg
3200, South Africa; cluster@essa.ac.za;
www.clusterpublications.co.za
recent book in which he develops the theme of sacred laughter find-
ing the divine humor, paradox and promise in biblical stories. In
addition to uncovering and recovering humor in Scripture, Arbuckles
work is a treasure trove of modern examples of humorfrom litera-
ture, movies, and televisionthat surprisingly can be a means of
transforming cultures to better reflect the kingdom of God.
Save The Date
 Periodic Paper #2
Dialogue in a New Key
Michael Amaladoss, S.J.
Institute of Dialogue with Cultures and Religions,
Loyola College, Chennai.

A look around the contemporary world makes us ing in recent years in the light, precisely, of such
aware of various inter-religious conflicts and ten- practice. This is what I indicate in my title Dialogue
sions between religious groups: Muslim-Christian, in a New Key. New key is a musical metaphor. It
Hindu-Muslim, Buddhist-Hindu, Hindu-Christian, refers to a shift in tone which changes the way a
Sikh-Hindu, etc. This is true of North America, piece of music sounds. I suggest that inter-religious
Europe, Africa and Asia. This situation is so well dialogue is taking new directions today. At least, it
known to us that I do not need to elaborate it for my needs to. As a matter fact, there are not one but three
purpose here. These conflicts often have economic shifts in perspective and practice. Let me spell them
and socio-political dimensions and causes. Reli- out briefly before going on to explain them.
gious fundamentalism affirms and defends the iden-
tity of a group as opposed to other groups in the
name of religion. Communalism is the use of relig- The first shift is from dialogue as a prepara-
ion as a political force. In the course of defending tion for mission to dialogue itself as mission with an
group identity and interests some in the group take objective proper to it. This follows a new theology
to violence, either in perceived self-defense or re- of religions which looks at other religions as facili-
vengeful offensive. Some of this violence may be tating divine-human encounter which is salvific.
terrorist, attacking innocent people. Terrorism can The other religions are no longer objects of mission,
also be state-sponsored. While the phenomenon is but partners. This dialogue takes place at the strictly
global, I would like to limit my focus here to the In- religious level. I think that we should stop talking
dian situation. In such a situation of conflict, relig- about mission because of the overtones it still
ions often end up justifying the violence. evokes, especially from those who are
But unlike economics that is guided by I suggest that objects of that mission. Mission
the quest for profit and politics that is means sending. Many people feel sent
directed by the search for power, relig- inter-religious by God with a message. But in our
ions which speak about values can also case it has somehow acquired a colo-
dialogue is nial ring because of historical circum-
be elements for promoting peace and rec-
onciliation. In a multi-religious situation, taking new stances. Therefore we could speak in
they need to dialogue with each other in terms of a Quest for the Reign of God
promoting peace. directions in the world and in history.
today.
What does dialogue mean in such Religion is also a socio-political
a situation? The answer to this question reality. The political use of religions
will vary according to where one is talking from. I demonstrates this. So inter-religious dialogue today
would like to make it clear that I am talking here as has to move from a strictly religious level to a socio-
an Indian Christian. political level which involves religion. This indi-
cates the second shift. Different religions can dia-
logue and collaborate in the promotion of common
Dialogue between religions is an acceptable human and social values, even though each religion
practice among Catholics at least since the Second may justify them in its own terms.
Vatican Council. It is my contention that the per-
spectives that govern this practice have been chang-
US Catholic Mission Association Page 1
Periodic Paper #2 Summer 2008

In a situation of conflict, as we are experi- may have economic, socio-political or ethnic causes.
encing at present, inter-religious dialogue, promot- Such justification sanctifies one group and demon-
ing peace, will have to start as negotiation leading to izes the other. Islam speaks of jihad, Christianity of
conflict-resolution and reconciliation before going the just war and Hinduism of the dharma yuddh
on to conversation, collaboration at the socio- (righteous fight). While religions must condemn
political level and dialogue at the religious level. injustice, they must refrain from encouraging vio-
This is the third shift. lence, especially when it is indiscriminate. While
economics is ruled by the profit-motive and politics
is a game of power, religion stands for values. It is
Though our awareness of the shifts has committed to promote community and peace with
grown in the order presented here the more logical justice. In a conflict in which many religious groups
order will be the inverse. However, as a matter of are involved religious personnel and institutions
fact, in a particular situation all three kinds of dia- must work for peace and reconciliation. They must
logue may be going on at the same time, mutually provide motivation and inspiration for conversion,
supporting each other. Let us now look at the shifts repentance and forgiveness. Religious institutions
one by one. I may also mention here that what I am may have to be reformed and de-politicized. Reli-
saying about religions will also apply to ideologies, gious perspectives on violence and conflict may
that are quasi-religious or even non-religious. have to be re-interpreted in new and evolving socio-
historical contexts. They should also have a vision
of community that respects freedom of religions and
Inter-religious Dialogue and Conflict Resolution treats them as equals in the socio-political sphere.
Religions can and should do this together in dia-
logue with each other. They can be
Conflict resolution is a complex
process. It has to be based on truth. It Religious perspectives mutually prophetic. But each religion
must find the necessary resources for
has to promote restorative rather than on violence this within itself. This makes inter-
retributive justice. The guilty will have
and conflict religious dialogue concrete and rele-
to acknowledge their responsibility for
vant. Comparative theology or sharing
the violence, individually or institution-
may have to be of spiritual experience may not be rele-
ally or symbolically, before being for-
vant nor necessary at this stage. Lead-
given. Economic and socio-political re-interpreted ers of different religions can come to-
amends or restitution will have to be
in new and gether to urge peace and reconciliation.
made to those who had suffered loss of
This will have wider symbolic signifi-
persons, property and human dignity. evolving cance and a real impact on the warring
All this supposes, not only conversion
communities. One dimension that we
from anger, hatred and violence at vari- socio-historical
need to explore is non-violence, both as
ous levels, but also control of various
agencies that cause violence. A healing contexts. attitude and practice, as promoted by
the various religions or other ideolo-
of memories will have to take place,
gies.
especially when the conflict has been protracted. A
third-party mediation, wide social approval and en-
couragement and backing by government authority In the 20th century, Mahatma Gandhi in India
may also be required in the process of reconciliation. had been the leading proponent and practitioner of
I am not here going into this complex process. I shall non-violence, promoting peace between conflicting
only look at the role that religions in dialogue are religious groups, not only through personal contact,
called to play. but also through inter-religious prayer meetings. His
non-violent methods of struggle had inspired other
leaders like Martin Luther King, Don Helder Camara
Religions tend to justify violence, though it
and Nelson Mandela. Gandhis practice of inter-
Page 2 US Catholic Mission Association
Periodic Paper #2
religious prayer was picked up by John Paul II when
he invited leaders of different religions to come to-
gether at Assisi in 1986 to pray for peace. Relig-
ions, however, can go beyond praying to convert the
people who indulge in or promote violence in their
own traditions and engage together in practices of
conflict resolution and reconciliation when a conflict
is taking place or has taken place. There are many
organizations promoting conflict resolution in the
world today. An inter-religious basis would cer-
tainly enhance their effectiveness.
Inter-religious Dialogue at the Socio-political Level
Before religions can dialogue with each other
at the strictly religious level, they should be able to
live and work together at the socio-political level.
Even when the religious groups are not in conflict
with each other there must be a formal equality at
the socio-political level. Every shade of discrimina-
tion or domination of one religious group by the
other must disappear. In practice, the majority and
minority characteristics of religious groups with
their socio-political consequences cannot be
avoided. But at the legal level there must be equal
recognition and respect. While the socio-political
dimensions of religious identity cannot be avoided,
religions should not become political tools. The his-
torical background and the present situation of inter-
religious relations in India gives us a good case
study from which conclusions can be drawn for
similar situations elsewhere.
Inter-religious dialogue at a socio-political
level is not new to India. It is not a recent discovery
because of socio-political tensions between the relig-
ions. In the third century before the Common Era,
the emperor Ashoka who had become a Buddhist,
had respect for all religions. One of his edicts reads:
King Priyadarsi honours men of all faiths,
members of religious orders and laymen
alike, with gifts and various marks of esteem.
Yet he does not value either gifts or honours
as much as growth in the qualities essential
to religion in men of all faiths.
US Catholic Mission Association
Summer 2008
This growth may take many forms, but its
root is in guarding ones speech to avoid ex-
tolling ones own faith and disparaging the
faith of others improperly or, when the occa-
sion is appropriate, immoderately.
The faiths of other all deserve to be honoured
for one reason or another. By honouring
them, one exalts ones own faith and at the
same time performs a service to the faith of
others. By acting otherwise, one injures one
own faith and also does disservice to that of
others. For if a man extols his own faith and
disparages another because of devotion to his
own and because he wants to glorify it, he
seriously injures his own faith.
Therefore concord alone is commendable, for
through concord men may learn and respect
the conception of Dharma accepted by oth-
ers.1
Ashoka had a special minister in his government to
make sure that all religions were protected and hon-
oured.
The Mughal emperor Akbar promoted a
regular dialogue between different religious experts
in his court and even attempted to found a new relig-
ion Din Ilahi consisting of what he considered
good in the different religions.2 A certain openness
to other religions is part of Indian tradition. Swami
Vivekananda writes:
As so many rivers, having their source in dif-
ferent mountains, roll down, crooked or
straight, and at last come into the ocean so,
all these various creeds and religions, taking
their start from different standpoints and run-
ning through crooked or straight courses, at
last come unto Thee.3
Gandhi followed this tradition. This does not mean
Page 3
Periodic Paper #2 Summer 2008

that there were no conflicts between religions in In- The Constitution of the Indian Republic, pro-
dia. The re-conversion of many from Buddhism claimed on January 26, 1950, adopts a positive ap-
and Jainism to Hinduism may not have been totally proach to all religions. It affirms the freedom for all
painless. Some Muslim kings plundered and de- citizens to practice and propagate their religion. It
stroyed Hindu temples and levied a tax on the mem- opposes discrimination on the basis of religion. It
bers of other religions. The Christian Portuguese in recognizes the identity of religious groups and pro-
God had converted some Hindus by force and de- claims the rights of minorities (including religious
stroyed their temples. Sikhs carry little daggers in ones) to preserve and develop their separate identity
self-defense as part of their wardrobe and have been through educational and cultural institutions.
violent in recent years. Hindu-Muslim riots have a
history of over 80 years in India. Hindu groups have
also indulged in violence against Christians in the Side by side, Hindu-Muslim tensions and
20th century. occasional riots continue, especially at festival
times, from the 1920s onwards, though its worst
manifestation was during the partition of the coun-
As the movement for Indian independence try. The Congress party presented itself as the de-
th
from British rule got serious in the late 19 and the fender of the religious (Muslim) and caste (Dalit)
early 20th centuries, the Muslim minority felt con- minorities. In the 1980s, however, communal politi-
cerned about having to live under the Hindu major- cal parties based on castes and religions either
ity in a free India and proposed the two nations emerged or became strong. Even the Congress
theory based on religious identity. Say- courted the Hindu majority by favouring
yid Ahmad Khan (1817 1898) pro- ...Secularism... Hindu ideology. In a majoritarian de-
posed this and founded Anglo-Oriental mocracy it is the majority, religious or
College in Aligarh in 1875. It became recognizes, other, that holds power. The Constitu-
a University later. The Muslim League tion still preserves the secular frame-
was founded in 1906. The two na- respects and work. But the State is no longer the
tions theory was supported by the accepts all religions secular or neutral arbiter between con-
popular poet Muhammad Iqbal (1873- flicting groups that it should be if it rules
1938) and picked up later by Muham- and invites them the country or state according to the
mad Ali Jinnah (1976-1948). It led to Constitution. The politicians and the
the partition of the subcontinent into
to collaboration. police tend to favour the majority more
India and Pakistan in 1947. or less openly. For example, in Hindu-
Muslim riots in Mumbai, Coimbatore
and Gujarat, as elsewhere, the Muslims are on the
In the meantime, the Hindus sought to dis- receiving end. After the Hindus riot, the govern-
cover their identity, after centuries of domination by ment appoints an enquiry committee. It submits a
the Muslims and the Christian British. The Hindu report after a couple of years. It normally absolves
Maha Sabah was founded in 1907. Veer Savarkar the police and the Hindu political leaders. Violence
proposed the ideology of Hindutva in 1923. It is a is attributed to unruly mobs and anti-social elements.
theory of cultural nationalism, but rooted in the his- No actions is taken. The report is shelved. But,
tory of Hinduism as different from Islam and Chris- when the Muslims retaliate with bombings, immedi-
tianity which had been in India for many centuries. ately the Muslim leaders are picked up and cases are
But many of the Hindu leaders were in the Congress filed against them. The government thus becomes
party. Apart from a few like Jawaharlal Nehru, who partisan of the majority. In this situation it is the law
were not religious but neutral to all religions, most courts that seek to preserve secularism, maintain jus-
people like Mahatma Gandhi were tolerant of other tice and defend the Constitution. Recently the Su-
religions in a positive sense, rooted in the Hindu tra- preme Court forced the Gujarat government to re-
dition, represented by people like Swami Vivekan- open cases in which the Hindus were too easily ab-
anda. solved.
Page 4 US Catholic Mission Association
Periodic Paper #2
Secularism therefore is no longer a given, but
something that has to be constantly negotiated
within the Constitutional framework and defended
and protected by the judicial system. It is here that
inter-religious dialogue at the socio-political level
becomes urgent and relevant. Dialogue then starts
as negotiation and moves to collaboration in the pro-
motion of the common good, seen as the good of
each one and every one. There is no attempt to de-
velop an abstract a-religious secularism that privat-
izes and marginalizes religion. Rather, secularism is
seen as a positive attitude to all religions. It recog-
nizes, respects and accepts all religions and invites
them to collaboration.
Such an approach to other religions is also
new to Christianity. Before the Second Vatican
Council, the prevailing attitude was to consider other
religions as untrue and maintain that error had no
rights. It was only at the Council that the freedom
of every human person to follow any religion ac-
cording to his or her conscience was recognized and
affirmed. By inviting them to come together in As-
sisi in October 1986 to pray for peace in the world,
John Paul II implicitly recognized their ability to
facilitate divine-human encounter in prayer, thus ac-
cepting their identity as religions and not merely the
freedom of the humans to practice them in the civil
sphere. As matter of fact, he had told the other reli-
gious leaders at Chennai in February 1986:
By dialogue we let God be present in our
midst; for as we open ourselves in dialogue
to one another, we also open ourselves to
God As followers of different religions we
should join together in promoting and de-
fending common ideals in the spheres of reli-
gious liberty, human brotherhood, education,
culture, social welfare and civic order.4
It is clear that this is not merely a political collabora-
tion, but a religious one in the social and political
sphere. At the same time the move from a strictly
religious to a socio-political dialogue is also evident.
Four years earlier (1982) a group of South Asian
Bishops meeting in Chennai had said:
US Catholic Mission Association
Summer 2008
Since the religions, as the Church, are at the
service of the world, inter-religious dialogue
cannot be confined to the religious sphere but
must embrace all dimensions of life: eco-
nomic, socio-political, cultural and religious.
It is in their common commitment that they
discover their complementarity and the ur-
gency and relevance of dialogue at all lev-
els.5
But, in practice, multi-religious groups working for
social justice seem to bracket their religious identi-
ties while inter-religious dialogue is understood and
practiced largely at the religious level, focusing on
intellectual and spiritual exchange, except for a few
groups like the World Conference of Religions for
Peace.
Inter-religious dialogue at the socio-political
level would then mean different religious groups
dialoguing together in a multi-religious and multi-
cultural situation in view of promoting the common
good of all. Operating at the level of civil and politi-
cal society they seek to evolve an overlapping con-
sensus which can be the basis of concrete political
and legal options.
From Mission through Dialogue to Dialogue as
Mission
Now we come to inter-religious dialogue at
the strictly religious level. Though at the level of the
universal Church this started only after the Second
Vatican Council, it has a longer history in India.6
Brahmabandab Upadhyaya (1861-1907) called him-
self a Hindu-Christian: Hindu socially and Christian
religiously. His attempts to found an ashram were
not approved by the institutional Church. He
thought that Hindu philosophy will find its fulfill-
ment in the Christian philosophy of Thomas Aqui-
nas. His ardent nationalism later led him to posi-
tions which seemed more positive to Hinduism. J.N.
Farquahar wrote a book on Christianity, as The
Crown of Hinduism. (1913) Pierre Johanns pub-
Page 5
Periodic Paper #2 Summer 2008

lished a series of pamphlets: To Christ through the Dialogue with other religions is meaningful
Vedanta (1944), showing how the search of the Ve- in itself. If the Spirit of God is operative in them,
danta will find its answers in Christianity. Abbe she may also speak to us through them. Christians
Jules Monchanin and Dom Henri le Saux founded therefore approach other religions and their believ-
the ashram Shantivanam at Thannirpalli in South ers, not only to convert and teach them, but also to
India to dialogue with the mystical traditions of In- learn from them and to enrich themselves. Dialogue
dia. Le Saux wrote a book, Saccidananda, showing is not comparative study. It is not an interaction be-
how the advaitic mysticism of Ramana Maharishi tween two systems. It is an encounter between two
finds its fulfillment in the Christian experience of believers who are seeking God or the Ultimate. God
the Trinity. We see in all these efforts a positive ap- or the Ultimate is always present as a third pole of
preciation of Hinduism, though it needs to find its this encounter. And it is an encounter in freedom:
fulfillment in Christianity. This attitude was con- the freedom of God and the freedom of the persons.
firmed by the Second Vatican Council (1965), which This kind of dialogue is happening in Christian ash-
discovered the seeds of the Word in other religions rams today. Sebastian Painadath, for example, has
and saw God as the common origin and goal of all been preaching retreats based on the Bhagavad Gita.
religions. Inter-religious dialogue understood in this Inter-religious dialogue, at the strictly religious
context was seen as a preparation for level, leads some to mutual enrichment.
mission as proclamation of the good
Dialogue is... It can mature into intra-personal dia-
news of Jesus, converting the others to an encounter logue.
the Church. We need not be surprised
by this, because every religion thinks of between two
itself as the best. It is in dialogue with This has happened to Hindus like Gan-
believers dhi. A modern Christian example is
other religions that they discover their
limitedness and conditioning by culture who are Swami Abishiktananda, whose spiritual
and history, besides other personal fac- diary and other writings are available.10
tors. seeking God Attracted by the advaitic experience of
Ramana Maharishi, he tried to show that
or the Ultimate. it can find fulfillment in the Christian
A living encounter with other experience of the Trinity. Then he be-
religious believers however led Christians in Asia to gan to seek for advaitic experience. In his diary he
a growing positive appreciation of other religions, claims to have had it. For years he struggled to rec-
recognizing the presence and action of God in them, oncile his experience of God in and through Jesus
so that they can really facilitate salvific divine- and his non-dual experience of God beyond name
human encounter. Indian theologians, for instance, and form. He expressed this need for dialogue in
have recognized that the Scriptures of other religions depth when he initiated his disciple Marc into sann-
may be considered inspired in a certain sense used yasa jointly with Swami Chidananda of Sivananda
7
for our enrichment. They also suggested the possi- Ashram. I think that in the last weeks of his life he
bility of sharing worship with other believers under understood that the two experiences were two ways
8
certain circumstances. John Paul II recognized this of encountering God and that he cannot reconcile
openness when he accepted the presence and action them rationally. Swami Abishiktananda would
9
of the Spirit of God in other cultures and religions. probably have considered himself a Hindu-Christian,
Reflecting on this experience, Asian theologians but beyond the name and form of both religions. I
suggest that the goal of mission is the Reign of God think that this is the summit of inter-religious dia-
and the Church as its symbol and servant. Other re- logue. It does not lead to inclusive integration, but
ligions are seen as co-pilgrims to the Reign of God. to acceptance of difference at the rational, phenome-
Conversion of people who wish to become disciples nal level. Since God is one there must be an integra-
and co-workers of Jesus is not excluded, but is not tion, but it can be beyond name and form, open to
any longer the only goal of mission. many symbolic manifestations.

Page 6 US Catholic Mission Association

Periodic Paper #2
This kind of spiritual and intra-personal dia-
logue is limited to a few individuals. It has a sym-
bolic value for others. It can have a trickle-down
effect on the community. At this level we are not
interested in a comparative study of religions. We
respect the freedom of God and the freedom of the
individuals in responding to God. The interaction
between these two freedoms often take place beyond
the limits of symbols, rituals and institutions
Conclusion
Our discourse on dialogue often remains at
the strictly religious level. But dialogue is not
merely between religions, but between believers.
Religion is only one element in society, even if it
may be the deepest in terms of giving meaning to
life. Because of its meaning giving function it af-
fects and is affected by other elements that constitute
society together with it. We must therefore avoid
both privatization of religion and its politicization.
While we have to realize its identity, we also have to
understand its relatedness. Awareness of the rela-
tionships of religion will also make us perceive its
limitations. Dialogue with another religion is possi-
ble without any real reference to its socio-cultural
and historical context as in the case of Swami
Abishiktananda. While he was deeply engaged in
encountering Hinduism in the depth of the advaita,
he was not directly involved, though not uninter-
ested, in the socio-political situation of India. But it
is interesting and inspiring and it shows the positive
value of difference. At the same time it is not going
to solve problems of inter-religious violence which
have economic and socio-political causes. The prac-
Periodic Papers are published by USCMA
USCMA
Hecker Center, Suite 100
3025 Fourth Street, NE
Washington, DC 20017-1102
Phone: 202-832-3112 Fax: 202-832-3688
E-mail: uscma@uscatholicmission.org Web site: www.uscatholicmission.org
US Catholic Mission Association
Summer 2008
tice of dialogue also supposes that we wish to live as
a multi-religious community at the regional or na-
tional level, recognizing, respecting and accepting
each other as different but complementary. Dia-
logue can no longer be looked at merely as a prepa-
ration for mission as proclamation. On the contrary
dialogue must lead to collaboration on our way to
the Reign of God to which God invites all of us.
_________________________________________
1
Rock edict XII, in N. A. Nikam and Richard
Mckeon (eds), The Edicts of Ashoka. (Mumbai,
1962), pp.49-50
2
Cf. John Correia-Afonso, Letters from the Mughal
Court (Anand: Gujarat Sahitya Prakash, 1980)
3
The Complete Works, I 390
4
Origins 15 (1086) 598
5
G. Rosales and C. Arevalo (eds), For All the Peo-
ples of Asia (Manila: Claretian, 1992), p. 199
6
See Robin H. S. Boyd, An Introduction to Indian
Christian Theology (Chennai: The Christian Litera-
ture Society, 1969)
7
Cf. D. S. Amalorpavadass (ed), Research Seminar
on Non-Biblical Scriptures (Bangalore: NBCLC,
1974)
8
Cf. Paul Puthanangady (ed), Sharing Worship
(Bangalore: NBCLC, 1988)
9
The Mission of the Redeemer, 28
10
Cf. Swami Abhishiktananda, The Ascent to the
Depth of the Heart (Delhi: ISPCK, 1988)
Page 7
Mission Update Summer 2008

Missiology Meetings
Participants at the June 19 20, 2008 Annual Meeting of the with the theme Envisioning Apostolic Theology: As The Father
Association of Professors of Mission sang, danced, told stories Sends.
as they focused on the theme, The Gospel Beyond Mere
Words: Issues in Contextualizing Liturgy, Music, and the Arts.
Present thinking about mission theology is in crisis. The theology of
the missio Dei that emerged in the 1950s promised to bring clarity
Because we live in a world where 70% of all peoples either cannot
and coherence to the missionary enterprise. It failed. The speakers
read or do not care to read, it is important for missionaries to
at the ASM gathering considered an apostolic theology that, by
recognize and embrace peoples cultural art forms and their signifi-
recovering a robust Trinitarian account of the life of God, re-envisions
cance in order to communicate the Gospel in profound ways. The arts
the missionary act as the form that human fellowship with God takes
are not universally understood; it is necessary to explore the role of
here and now.
music and the arts in the life of the Church at worship and in witness
wherever we are in ministry.
Dr. John Flett, a Presbyterian lay theologian, opened the meeting with
Missio Dei: A Trinitarian Envisioning of a Non-Trinitarian Theme.
Topics covered included The Gospel Beyond Mere Words: Contextu-
Drawing on this history, Dr. Ross Wagner, Associate Professor of
alizing Liturgy presented by C. Michael Hawn, D.M.A., Professor of
New Testament, Princeton Theological Seminary spoke on Missio
Church Music at Perkins School of Theology, Southern Methodist
Dei: Envisioning an Apostolic Hermeneutic while Dr. Scott W.
University and The Centrality of Cultural Music in Worship and
Sunquist, Associate Professor of World Mission and Evangelism,
Witness presented by Jean Ngoya Kidula, Ph.D., Associate Professor
Pittsburgh Theological Seminary, spoke on Missio Dei: Christian
of Ethnomusicology at University of Georgia. Tom Steffan, Ph.D.,
History Envisioned as Cruciform Apostolicity. Dr. Karin Heller,
Professor of Intercultural Studies at Biola University spoke on The
Associate Professor of Theology, Whitworth University followed
Gospel Beyond Mere Words: The Art of Storytelling while James
these presentations with Missio Dei: Envisioning an Apostolic
Krabill, Senior Executive for global Ministries at Mennonite Mission
Practical Theology. The current President of ASM Dr. Darrell
Network presented Theology in Song based on his work in Cte
Guder, Professor of Missional and Ecumenical Theology and Dean of
dIvoire.
Academic Affairs, Princeton Theological Seminary concluded the
input with his Presidential Address, Missio Dei: Integrating
With the need to properly train Missiology students to effectively Theological Formation for Apostolic Vocation.
integrate local perspectives and art forms into their mission
philosophies and praxis, two panels focused on Issues in Liturgy,
Presentations from the ASM Meeting will be published in the Winter
Music and the Arts and Approaches for Mission Training in Wor-
2009 issue of Missiology.
ship, Music, & Storytelling.

The 2009 annual meetings of the APM and ASM will be held at
The 2008 Annual Meeting of the American Society of Missiology
Techny Towers, Techny, Illinois, on June 18-19 and June 19-21 re-
followed the APM meeting on June 20-22, 2008 at Techny Towers
spectively.

3rd All America Mission Congress

The 3rd All America Mission Congress (CAM) formerly known as Latin American Mission Congress (COMLA) will be
held on August 12-17, 2008 in Quito, Ecuador with the theme: Church in Missionary Discipleship:
America with Christ: Listen, Learn, Proclaim.

There will be a delegation of 52 people from the USA representing a broad cross section of the US Church in mission with
its diverse ethnic and language groups. Of the delegation will be Bishops, diocesan priests, religious men and women, laity,
mission directors, mission executives and scholars. Msgr. John Kozar, President of the Pontifical Mission Society USA
calls the delegation high quality.

The US delegation is expected to engage actively in the whole process. In fact, US was also assigned to lead one of the 16 forums. USCMA Presi-
dent, Sr. Mary McGlone, CSJ will be one of the facilitators and Rosanne Fisher, former USCMA Board member and presently Director of the Mis-
sion Office of St. Cloud (recipient of the 2007 USCMA Mission Awards) will be one of the secretaries, while Fr. Allan Figueroa Deck, SJ will be
the speaker for the forum Mission, Science and Technology.

This delegation will be led by Bishop Daniel Walsh of Santa Rosa, Msgr. John Kozar, John Gorski, MM (both from Pontifical Mission Society),
and Michael Montoya, MJ, USCMA Executive Director. For more information visit www.cam3ecuador.org .

Beatification
US Catholic Mission Association congratulates the Missionary Sisters Servants of the Holy Spirit on the
beatification of their co-founder, Joseph Stenmanns on June 29, 2008.

Page 5 US Catholic Mission Association

Mission Update Summer 2008

Mission: A Journey of Hope celebrates the US Churchs 100 years of

MISSION responding to the challenges of Sapienti consilio to send missioners throughout the
world!

Mission: A Journey of Hope is a journey not simply based on human opti-

A Journey of Hope mism but in a faithful God who continues to call us to mission
a journey of hope that women and men committed to mission have taken all throughout
history
. a journey of hope that missioners in the 21st century are continually asked to witness in
the midst of the challenges of mission in a truly global context.
Our 2008 USCMA Mission Conference takes place in the historic Baltimore area,
which this year celebrates the 200th year of becoming the first Archdiocese in the nation.

Keynote Speakers
MICHAEL AMALADOSS, SJ
DIANNE BERGANT, CSA

Panel Speakers
ARTURO AGUILAR, SSC DR. JOSEFINA CHIRINO
FLOTILDA LAPE, ICM JEANNIE RITTER

Dialogue Sessions
REVERSE MISSION: BUILDING BRIDGES OF HOPE
DR. JOSEFINA CHIRINO & JEANNIE RITTER
What messages do todays missioners need to bring to our own US culture? In what ways do
our journeys as missioners witness to hope in a new global reality?

CHURCH MISSIONARY ACTIVITIES TODAY:

IMPLICATIONS FOR DIOCESE AND PARISH PROGRAMS
DR. MICHAEL GABLE & MICHAEL HAASL
Where do we find mission creativity and vitality in parishes and in diocesan programs? In
what ways do such creativity bring a new experience of hope for people in the pews? How do
we support and promote such creativity and vitality?
UNITED STATES
SPE SALVI: IMPLICATIONS FOR MISSION
CATHOLIC MISSION ASSOCIATION MICHAEL AMALADOSS, SJ
What are the implications of Benedict XVIs encyclical on Hope for mission in todays new
ANNUAL MISSION CONFERENCE globalized context?

MISSION USA:
Holiday Inn BWI Conference Center
GIVING VOICE TO THOSE MISSIONED TO THE U.S.
FLOTILDA LAPE, ICM & JOHN HURLEY, CSP
October 24-26, 2008 What are missioners sent to the US (home missioners and international missioners) telling us
about the new global mission context of the U.S.? How do their mission journeys engender
Baltimore, Maryland hope?

REGISTRATION FEE: (Includes meeting materials, refreshments, and
meals as indicated)
USCMA Member registration $299 ($315 after Sept. 23)
Non-member registration $315 ($335 after September 23)
Non USCMA member plus one year membership
$355 ($375 after September 23)
PLEASE CONTACT Holiday Inn BWI Airport Conference Center DI-
RECTLY for Hotel Accommodation: 1-800-810-0271 Ask for special rate
for US Catholic Mission Association (group code-CMA)
For more information call us at 202-832-3112
Or e-mail us at meetings@uscatholicmission.org
Visit our website at www.uscatholicmission.org
RELIGIOUS COMMUNITIES:
NEW ROLES IN BUILDING GLOBAL COMMUNITIES OF
HOPE
KATHY SCHMITTGENS, SSND & PAUL LININGER, OFM
How can religious communities use their global network to promote solidarity
and hope? How does the multi-cultural, multi-lingual composition of todays
religious communities inspire hope in todays new globalized context of mission?
THE FUTURE OF MISSION
ENGAGING THE NEXT GENERATION FOR MISSION
SUZANNE MOORE, MM & ARTURO AGUILAR, SSC
Who is the next generation of missioners? What inspires the next generation to go to mis-
sion? How do we support them in their journey of hope?
MISSION EARTH:
CHANGING THE CLIMATE ON GLOBAL CLIMATE CHANGE
JOAN MUMAW, IHM & MAURICE LANGE, OMI
How do the stories of the missioners bring creativity and hope to the issue of
global climate change? How do we put a human face to the issues of global
climate change? How does our creativity or lack thereof in addressing the issues of global

US Catholic Mission Association Page 6

Mission Update Summer 2008

Centenary Celebration
"On June 29, 1908, Pope Pius X issued the apostolic constitu-
tion Sapienti consilio, which declared, among other things, that
the Church in the United States had been removed from the
jurisdiction of the Congregation de Propaganda Fide and had
been placed on a basis of equality with such ancient churches
as those of Italy, France, and Germany. In other words, Amer-
ica was no longer regarded by the Holy See as missionary terri-
tory. For that reason there is warrant for speaking of the pe-
riod after 1900 as one in which the American Church came of
age." (John Tracy Ellis, American Catholicism. (2d edition,
revised. Chicago: U of Chicago Press, 1956, 1969, p. 124.)
This was an important milestone for the US Church - it was now
recognized as mature enough to send out missionaries, rather
than just receive them. (Many Americans had been sent as
missionaries prior to this date but this designation was official
Church recognition of the growth of the American Church.)
In his keynote presentation at the opening session of the NCEA/
NPCD Convention, in March 2008, Monsignor John Kozar,
national director of the Pontifical Mission Societies in the United
States, reflected, With the grace of God and the infusion of
faith brought here by missionaries, we flourished. So much so
that in 1908 Rome determined we were no longer mission terri-
tory.
Speaking to the teachers and educators, Monsignor Kozar con-
tinued, As we celebrate this anniversary of being 100 years
mission independent take this opportunity to tell young peo-
ple about our Churchs rich mission history, and have them
learn about the Missions today.
He reminded the participants that we need to continue to
welcome priests, Sisters, Brothers and lay faithful from the
Developing World, missionaries to us again. He encouraged
the participants to invite missionaries from Asia and Africa
serving in our country, as well as immigrants and returned mis-
sionaries to share their faith stories with contd on p. 8

ORBIS BOOKS RECEIVED AT USCMA

A Monk in the Inner City: The ABCs of a Spiritual Journey, Mary Lou Kownacki. OSB, 2008
Applied Ethics in a World Church: The Padua Conference, edited by Linda Hogan, 2008
Christ in Evolution, Ilia Delio, forward by John Haught, 2008
Diversity of Vocations, Marie Dennis, 2008
Ecclesiology for a Global Church: A People Called and Sent, Richard R. Gaillardetz, 2008
Engaged Spirituality: Faith Life in the Heart of the Empire, Joseph Nangle, OFM, 2008
Essential Catholic Social Thought, Bernard Brady, 2008
Faith in Public Life, edited by William J. Collinge, 2008
Family Violence: Reclaiming a Theology of Non-Violence, Elizabeth Soto Albrecht, 2008
Gandhi & Jesus, The Saving Power of Nonviolence, Terrence J, Rynne, 2008
Hope & Solidarity: Jon Sobrinos Challenge to Christian Theology, edited by Stephen J. Pope, 2008
Hospitality & the Other: Pentecost, Christian Practices, and the Neighbor, Amos Yong, 2008
ID Rather Teach Peace, Colman McCarthy, 2002, paperback 2008
Introducing Asian American Theologies, Jonathan Y. Tan, 2008
Jesus: A Portrait, Gerald OCollins, SJ, 2008
JFK and the Unspeakable: Why He Died and Why It Matters, James W, Douglas, 2008
Letting God be God: The Reformed Tradition, David Cornick, 2008
Liberating the Bible: A Guide for the Curious and Perplexed, Linda M. MacCammon, 2008
Living Beyond the End of the World: A Spirituality of Hope, Margaret Swedish, 2008
Mission in the 21st Century: Exploring the Five Marks of Global Mission, edited by Andrew Walls & Cathy Ross, 2008
Paradigm Shifts in Christian Witness: Insights from Anthropology, Communication, and Spiritual Power, edited by Charles E. Van Engen, Darrell Whiteman,
J. Dudley Woodberry, 2008
Pope John XXIII, Essential Writings, Introduction by Jean Maalouf, 2008
Praying with Icons, Jim Forest, 2008
The New Atheists: The Twilight of Reason & The War on Religion, Tina Beattie, 2008
The Other Game: Lessons from How Life is Played in Mexican Villages, Phil Dahl-Bredine & Stephen Hicken, 2008
The Resurrection Effect: Transforming Christian Life and Thought, Anthony J. Kelly, 2008
The Seamless Garment: Writings on the Consistent Ethic of Life, Cardinal Joseph L. Bernardin, edited by Thomas A. Nairn, 2008
The Way We Were: A Story of Conversion and Renewal, Joan Chittister, 2008

Page 7 US Catholic Mission Association

Mission Update Summer 2008

Resources and Up-Coming Events

Workshop for Returned Missioners Alliance for the Common Good August 3-8, 2008
July 17-20, 2008 in Ringwood, NJ Sheraton Philadelphia City Center Hotel Mexico City
(can be extended to July 24th) Philadelphia, PA Website: www.e-alliance.ch/iac_2008.jsp
September 16-25, 2008 in Spokane, WA Telephone: 202-347-9797
From Mission to Mission Email: network@networklobby.org 3rd All American Mission Congress
Telephone: 720-494-7211 The 22nd Annual Social Action Summer Insti- August 12-17, 2008 in Quito, Ecuador
Email: missiontomission@qwest.org tute Church in Missionary Discipleship: Amer-
July 20-25, 2008 ica with Christ: Listen, Learn, Proclaim
Website: www.missiontomission.org
Sponsored by Roundtable Association of Dioce- Website: www.cam3.ecuador.org
san Social Action Directors
Maryknoll Mission Institute
Oglethorpe University CNVS National Conference
July 13-18, 2008 Reclaiming the Gifts of
Atlanta, Georgia Sustained by the Spirit: Person, Program and
the Mystics
Telephone: 212-431-7825 Planet
July 20-25, 2008 Re-envisioning the Holy
Website: www.nplc.org/roundtable.htm October 16-18, 2008
Spirit
July 27-August 1, 2008 The Seven Moun- rd
23 National Catholic China Conference Portland, Oregon
tains of Matthew October 3-5, 2008 Telephone: 301-270-0900 ext. 10
October 1-4, 2008 and October 5-10 Fire Experiencing Jesus Christ Through Chinese Website: cnvsinfo@cnvs.org
for God: Blowing on the Coals of our Eyes: Continuing Cross-Cultural Conversations
Hearts U.S. Catholic China Bureau Annual Conference
For complete schedule and presenters: Our Lady of the Snows Center
US Catholic Mission Association
Telephone: 914- 941-0783 Ext. 5631 Belleville, IL
Mission: A Journey of Hope
Website: http://www.maryknoll.org/ Telephone: 973-763-1131
mmi.htm Email: chinabur@shu.edu October 24-26, 2008
Website: www.usccb.net Baltimore, MD
Convention for the Common Good
Telephone: 202-832-3112
July 11-13, 2008 The Ecumenical Advocacy Alliance & the
2008 International AIDS Conference Website: www.uscatholicmission.org
Sponsored by NETWORK and Catholic in

contd from p.7 young people. Let them inspire you and what they do--and through this video encounter, we hope that
the young people you work with, he said. young people will be moved to discover their own mission.

To celebrate the centenary of that historic event, the US Bish-
ops asked the Maryknoll Fathers & Brothers to produce a
video. This production simply titled Mission encourages
another hundred years of US mission spirit.
All of us are called to be missioners. This video is meant to
inspire the sense that to be Church is to participate in mis-
sion, and to appeal to the heart and soul of our idealism, our
faith. As one missioner sums it up quite simply, "Christ has
no body now on earth but yours."
Mission seeks to nurture a worldwide heart among todays
youth. In very personal terms, missioners tell us why they do
A video team traveled through Africa, Asia, Latin America and the
United States to ask modern-day missionaries what they do, why
they do it, and what mission means for them.
The team also spoke with the US Bishops World Missions then-
Committee Chair, Bishop Daniel Walsh, and His Eminence Ivan
Cardinal Dias, Prefect of the Congregation for the Evangelization
of Peoples.
If you are interested in getting copies of the video Mission, call
1-888-9566 or order online at www.maryknoll.org/missionvideo.
A Study Guide to use with the video is also available.

RECEIVE MISSION UPDATE ELECTRONICALLY

As you know, one of the Resolutions passed at the Annual Meeting in October 2007 focused on global climate change. One of the ways that USCMA can do its part
in protecting the environment is to cut back on the amount of paper that we use. This includes our newsletter Mission Update. We would like to cut back on the
number of hard copies of the Mission Update that we print and mail. While helping the environment it will also shift some of our cost back into mission. We would
send an email informing people when the next issue of Mission Update is available and include a link to the newsletter online. If you are interested in receiving your
Mission Update electronically please let us know.
Contact Sr. Michael Theresa Brauer at adminassist@uscatholicmission.org

US Catholic Mission Association Page 8

Mission Update Spring 2008

...and there appeared to them

tongues as of fire; these sepa-
rated and came to rest on the
head of each of them. They
were all filled with the Holy
Spirit and began to speak in
different languages as the
Spirit gave them power to
express themselves.
Acts 2:3-4

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