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News Archive
YANGON, Myanmar
(CNS) -- The newly appointed apostolic administrator of the Yangon
Archdiocese has called on priests to be more spiritual. The apostolic
administrator, Bishop Sotero Phamo of Loikaw, told some 90 priests
at the annual archdiocesan retreat to focus more on spirituality
than on material welfare and to view the priesthood as their vocation,
not just a profession, reported UCA News, an Asian church news agency
based in Thailand. Bishop Phamo conducted the Oct. 22-27 retreat
as a substitute for Father Dominic Thet Tin, professor at the minor
seminary in Bago, who was ill. The bishop also encouraged the priests
to contribute to the development of Catholic literature. In particular,
he asked them to read and write for the monthly publication The
Sower, Myanmar's only Catholic newspaper. Myanmar
Bishops Urged Toward Interreligious Dialogue VATICAN CITY, NOV. 19, 2001 (Zenit.org).- John Paul II urged a visiting delegation of bishops from Myanmar to promote interreligious dialogue, even as he recognized that their beleaguered flock "lives close to the cross of the Savior." The military junta that governs the country, also known as Burma, "officially promotes interreligious dialogue, but in practice it is co-responsible for the violence and discrimination suffered by the religious minorities, especially the Christian and Muslim," says the "2000 Report on Religious Liberty," published by Aid to the Church in Need. Christians and Muslims have serious difficulties in obtaining permits to construct buildings for worship, and to print or import translations of sacred texts, the report states. The report also reveals that organizations of the Karen and Karenni ethnic groups have denounced the kidnapping of women, some of whom are Christians, who have been forced to become Buddhist nuns. Myanmar has almost 42 million inhabitants, 87% of whom are Buddhists; 5.6% Christians; 3.6% Muslims; 1.1% animists; and 1% Hindus. Catholics number 560,000. The situation of Christians is doubly difficult since they have few pastors. In the mid-1960s the government expelled virtually all missionaries and nationalized schools and hospitals. In his farewell address to the bishops Saturday, who were in Rome for their "ad limina" visit, John Paul II said, "Myanmar is a land where the Church in her early years knew martyrdom, and still today lives close to the cross of the Savior." "The cross is the source of our hope and certainty: For every grace that enlightens and strengthens human hearts flows from the wounded side of the crucified Lord," the Pope added. Among the difficulties facing Catholics and many Burmese are "widespread poverty, despite the abundant resources of the land, and limits placed on fundamental rights and freedoms," the Holy Father said. "These problems are in many ways aggravated by isolation, which is all the more harmful when interaction between peoples and between nations is increasing and growing more complex by the day," he added. "In this situation, the Church´s pastors must be all the more concerned to remain close to their people, and lead them in the path of the Gospel," the Pope emphasized. John Paul II told the bishops that on the face of Christ "we see both the greatness of divine love and the greatness of human dignity." "In contemplating the face of Christ, you and your people will find the strength to live the humility, poverty and even solitude of your situation not as a burden but as an evangelical virtue, uplifting and freeing," the Pope continued. He encouraged Burmese Catholics "to promote that interreligious dialogue, which is so important at a time when relations between peoples of different cultures and traditions are subjected to great stress." ZE01111903 Former
Maoists and Animists anxious to become Christians by 2000 Rome (Fides) – The diocese of Kentung covers a territory which runs from the western borders with Laos and Thailand to the River Salween (in east Myanmar). In the last eight years more than 13 thousand people have discovered the Christian faith thanks to EV Touring Groups which go from village to village. Many more, including tribals and animists, others with no religion at all and even declared atheists and former communists, are preparing and will be ready to become members of the Church by the Jubilee of 2000. Bishop Than, recently in Rome for the cause of the beatification of Fr Clemente Vismara PIME, whom he assisted to the very last, spoke with Fides about his diocese. How is the propagation of the faith going in Myanmar? Evangelization is easier in some places than others. In the capital Yangoon where people are mainly Buddhists, there are not many conversions. This is also true of Mandalay Archdiocese. But in areas where missionaries have worked, such as Loikaw and Lashio, the percentage of Catholics, already high (about 25% Fides), continues to rise. In my diocese Kentung we find a fertile ground for evangelization among former communists, the majority of the population. In 1990 the people of Nam Pan village came to me asking for a new religion. They found no joy in being disciples of Mao and wanted to become disciples of Jesus. At this invitation we set to work and the whole region north of the diocese (Special Region 4) embraced the faith. In these last twelve months the seed of the faith has spread to Special Region 2, north east. Since 1990 we have made more progress than in the previous twenty years: more than 10 thousand baptisms in Region 4 and more than 3 thousand in Region 2 between 1997-1998. (see Fides October 31st 1998). What methods do you use to evangelise? We use, as I said, Evangelisation Touring Groups which go from village to village. Each village is made up of about 40 families, 200 people. Our EV Touring Group is composed of one bishop, (that is why I am never at home) two priests, 3 sisters, 4 catechists, six Zetamans, (3 boys and 3 girls), one or two cameramen. Not to be of trouble to the villagers, we bring along our own rations. We stay a day and two nights, sometimes more when requested, to get to know the people, to have open friendly and brotherly discussion with them. For this the group divides into sub-groups: young people speak to the young, the Sisters speak to the women, the elders with the elders. The Bishop, one priest and the head catechist speak with the village headmen and elders about village problems, and about religion, health-care etc. Young Zetamans meet the young, teaching them pop-songs, national dances, prayers and religious hymns. There is always daily celebration of Mass, the praying of the rosary and morning and evening prayer. In the evening we usually provide a video show for the villagers, many are illiterate. So you also make use of modern media to proclaim the faith? After much preparation we now have the people and the means to use the media in evangelisation. This strategy is always successful. We have video-tapes in the local dialects which we use for catechesis. The people show great interest, and we see the message comes across well with this method. How do you win their confidence? By being with them, sharing their day to day problems, working with and for them. We are not there to be above them but to help them overcome their difficulties. We have succeeded in piping drinking water, God’s gift, to more than a hundred villages. This makes it easier to speak of God, to praise him. Through water to God: per creaturam ad Creatorem. We also care for orphans and save twins and their families. According to the Animist tradition, the birth of twins is unnatural: the children are suffocated in burning embers and the parents, thought to be evil omens, are sent away from the village. We unite the little ones with their parents. Another field of success is among the sick and the elderly. Our Zetamans, young evangelisers aged between 15 and 20, are very important in this missionary work. The boys work as carpenters and brick layers building chapels in newly converted villages, as well as houses for priests and convents for sisters. They also teach the local youngsters how to build. The girls teach in rural villages, they are also nurses, midwives, gardeners and cooks for priests, sisters, workers and orphans. We also bury the dead, a practice which the villages flee for fear of evil spirits. Through these simple acts of charity, treating them as brothers, we find the way to their hearts. Does you work bear fruit? Yes. In evangelised villages they no longer kill twins; they bury their dead and there is less strife and quarrelling. Faith changes life. They gradually establish a regular prayer life and carry the message of Christ to friends and relations. The children are the ones who pray more spontaneously and often they are their parents’ teachers! The high number of conversions shows our methods are sound and that we must keep up the work: the people are thirsting for God. What relations have you with other Christians or other religions? We hold annual combined services with Protestants and Animists (the Lahu Toboyas), organised by each in turn. The event lasts for two days and is held in the jungle. Each group prays in its own way. The Lahu live in the western region of the diocese along the River Salween. They know us and are very friendly because we have been to their villages. What is your relation with the civil authorities? Our work is highly appreciated by the village headmen and elders. The authorities of the regions in which we work are also pleased and encourage us to work quickly. When we move we inform the authorities and they leave us full freedom of action and movement. But the Catholic Church is only a minority in Myanmar, does this make things difficult? On the overall level we are penalised. But on the social level there is not much difficulty. I am not sure about the other dioceses, but as far as we are concerned, we have no trouble in contacting the people. We have also gone as far as Laos and Thailand, where there are many non-Christians. How about preparations for the Jubilee 2000? The Bishops’ Conference of Myanmar (we have 12 dioceses) is preparing a national celebration for the Jubilee. In every diocese there are preparations on the level of prayer, liturgy and evangelization. We dream of converting all the animists by 2000. They call me Abaw Yesu (Grandpa Jesus) and often come to ask me for spiritual and material help. Their Chief tells me they all want to be followers of Jesus by the year 2000. There are 10,000 of them. This then is our main project. What would you say about the work of foreign missionaries? The missionaries’ work was fundamental. They planted the seed of the faith and started evangelisation. Today we have more in the country. [in 1965-66 they were expelled by Ne Win’s Socialist regime and the Catholic Church was nationalised, Fides] I recall with deep gratitude Fr Clemente Vismara PIME, who worked in my diocese. We fully support his beatification and that of Brother Felice Tantardini PIME, because we witnessed their commitment and dedication. (6/11/1998) MYANMAR Rome (Fides) – Fr Clemente Vismara, PIME, could be the first non-martyr missionary of this century to be beatified only for his holiness of life. On October 17th at Agrate in the archdiocese of Milan, the diocesan process of beatification was solemnly concluded. Fr Vismara was a missionary in Myanmar for 65 years. He arrived in the diocese of Kengtung in 1924 and remained there until he died on June 15th 1988, at the age of 91, in the arms of his Bishop, Mgr Than. After the death of the missionary, contact between the dioceses of Milan and Kengtung increased. A pro-beatification committee was formed in Agrate and now, after six years of hard work, the diocesan process has been concluded. The documentation, including testimony from many Burmese Catholics, is now in the hands of the Congregation for the Causes of Saints. Fr Vismara was in Mong Lin until 1958 and then in Pong Ping. First he evangelised the mountain tribes of the Akha and Lahu, now fervent Christians. In Mong Lin he even led a Buddhist monk to embrace the Christian faith. "His love for God and his love of neighbour went hand in hand, he lived them both with intensity" Bishop Than recalls. "After God, orphans were his favourites: they were his second life, he could not bear to be away from them. He spent the little money that he had on them, saying: Divine Providence will provide…..we must give here if we want to receive in heaven". Bishop Than was amazed to see the commitment of the people in his diocese for the beatification process of Fr Vismara: "Clemente died ten years ago but the people still pray to him and go to his grave to pray for graces. They often come from distant places and not only Catholics, but Buddhists, Muslims and Animists." During 64 years as an isolated missionary, Fr Vismara lived among his children and youngsters in the dispensaries he opened. Thanks to him, hundreds of young people discovered a religious or priestly vocation: many taking the name Clement or Clementina. He earned himself the title Patriarch of Burma. His PIME confrere, Fr Piero Gheddo says: "He is a good representative of mission which is radical, poetry, joy, gratuity, in other words, madness". (6/11/1998) MYANMAR - Notes Christianity reached Myanmar (formerly Burma) in 1500, but evangelization proper began in 1722 when the Holy See entrusted the region to the Barnabites. But it was difficult to spread the Gospel because the Burmese were almost all convinced Buddhists. In the mid 19th century missionaries from France (MEP Paris Foreign Missions) and Italy (PIME Pontifical Missionary Institute) were more successful among the numerous ethnic groups marginalised by Burmese society. The two world wars brought upheaval which affected both the people and the missionaries. But nonetheless in 1955 the hierarchy was established. In 1965, following a coup by Ne Win who the set up of a socialist republic – Catholic mission schools and hospitals were nationalised. Foreign missionaries who had entered the country after 1948 were expelled. Since that time only one or two have been allowed to return. This was the start of a period of isolation for Burma and for the Church in that country. In 1961 Buddhism was proclaimed the state religion and people converting to another religion were to be charged with treason. But evangelisation continues, making progress among the Shan Karen, Lahu, Akka Mon and Kachin tribes. Today, out of a population of 45.9 million there are 521, 000 Catholics gathered in 12 dioceses and 252 parishes. There are 21(3 archbishops and 18 bishops), 429 priests (401 diocesan and 28 Religious); there are 65 Brothers, 1,049 Sisters and 204 major seminarians. The Church has only parish buildings for the administration of the dioceses, and for her charitable work, with orphans for example. The clergy is always under surveillance suspected by the government of being involved in guerilla movements. This suspicion arises from the fact that 90% of Myanmar Catholics belong to tribal peoples and many of these groups are struggling for more autonomy. This struggle has gone on since the country’s independence in 1948. Promises of more autonomy, made to them by the government during the fight against the Japanese, have never been kept. In recent years, in a bid to enter the ASEAN (Association South East Asian Nations), the Myanmar government have tried to sign peace treaties with the different groups, but resistance has not been quenched. The situation has negative effects on the Christians, caught in the cross fire tactics between the guerilla fighters and the army. The mountain areas are teeming with security patrols: priests have to register every movement whether at home or abroad. No foreign priest may enter Myanmar. Slowly the Church has succeeded in breaking through the isolation. In 1984, when Pope John Paul II visited Thailand many Myanmar Bishops were able to meet him. In 1985 five Bishops were allowed to make an ad limina visit to Rome. In 1988 the Bishops made a first ever public protest against violent measures used against some Catholic demonstrators and assures support for the promotion of economic and political reforms. In the violence and confusion of this period of Myanmar’s history, the Church’s witness is al the more important and necessary: the people feel a need for God and they appreciate the work done by Catholics for people living in poor villages. (6/11/1998) |