A conference in Taipei marked the centenary of Pius XI’s historic decision in October 1926 to ordain the first six bishops born in China. This was a crucial step on a path of inculturation which, after 1949, however, had to contend with control from Beijing. The challenge of the Church’s identity in China remains as relevant as ever.
Today we celebrate the Day of Prayer for Christians in China, instituted by Benedict XVI on the feast of Our Lady of Sheshan. This is an opportunity to celebrate communion with the Church in China but also to remember its sufferings. Speaking to AsiaNews, an underground priest explains the actual problems involved in joining the Patriotic Association that Beijing is trying to impose with increasing harshness in the wake of the 2018 Agreement with the Holy See.
How will the new Pope manage the relationship between Beijing and the Vatican? The faithful in mainland China hope that the bishops to be appointed and approved under the agreement will truly love the faithful and know their flock. That they will be skilled in pastoral care and enjoy the support of the faithful. Only in this way will a bishop be able to guide the faithful to love both their country and the Church.
A source in mainland China spoke to AsiaNews about the election of a pontiff born in a country that, according to state propaganda, is its archfoe against whom to flaunt China’s superiority. Yet, the open gaze of Chinese Catholics towards Leo XIV shows, once again, that believing is freedom, and that a Chinese does not become Catholic if they have not first accepted, internalised, and then freed themselves from the “international tensions” that this entails.
On the occasion of the conclave, the Chinese Catholic website has retraced the historical origins of the term jiaohuang, used to refer to the Pope. It was first introduced by the great missionary Giulio Aleni in his 1623 geography treatise Record of Foreign Lands. More recently, however, the Catholic community has also begun promoting the term jiaozong, which is seen as more aligned with the spiritual role of the successor of Peter.
As with the death of Pope Francis, the Catholic entities controlled by the Communist Party of China kept publicly within diplomatic boundaries, unlike Catholic communities who were joyful for their new pastor. The issue of the two bishops elected in recent weeks will be the first test for the new pontiff. In a statement, Taiwanese President Lai expressed hope that his country and the holy See can promote peace and justice together.
A 65-year-old Jesuit, he has led the Catholic community of the great metropolis for more than three years, putting the challenge of unity and education of young people first in a difficult social context after the events of 2019. He knows the dioceses of the People's Republic of China well, having already made three official trips to Beijing, Guangdong and Shanghai.
Sources told AsiaNews that local priests were summoned yesterday to ratify the choice of Fr Wu Jianlin, vicar general. Another election was held in the Diocese of Xinxiang, in Henan, whose underground bishop has been arrested several times. During the sede vacante period, Beijing is reiterating the autonomy of the Church in China to test Francis’s successor over the agreement.
A source talked to AsiaNews about how Chinese Catholics are coping with Francis’s death. Remarks and pictures abound on local social media. “Amid the sorrow and mourning, the joy of announcing love prevailed,” as “a spontaneous explosion, not very cautious, but conscious that death and fear are not the last word.” An elderly lady and the Pope shared an “impossible dream”: she wanted to visit the Vatican, while he wanted to visit China.
Answering a journalist's question, a Foreign Ministry spokesperson praised “constructive contacts and engaged in useful exchanges” between China and the Holy See. But, in the name of sinicisation, the reference is to state-to-state relations, not the local Catholic community. The presence of Chinese bishops at Francis’s funeral is an open question.
The funeral of the PIME missionary, a pioneer of dialogue with the Church in China after Mao’s persecution, was held today. In his last book, he told the story of one of his first trips to the Chinese capital where he met with some elderly people forced to quit the religious life. They understood that he was a priest, and asked him to bless some sacred images. He was moved when he bid them goodbye.
The PIME missionary died just before his 100th birthday. He was a pioneer in establishing contact with Catholics in China after the Cultural Revolution and founder of the Holy Spirit Study Centre in Hong Kong, for decades the most documented study centre on the Catholic Church in China. Like Matteo Ricci, he followed the path of friendship and dialogue to share the Gospel of peace with the Chinese people.
Again this year the bishop who refuses to join the Patriotic Association was taken away on the eve of Holy Week. Already at Christmas he was subjected to serious retaliation for having celebrated the opening of the Jubilee in the diocese of Zhejiang, where the Beijing authorities have put a priest ‘loyal’ to the Party in leadership.
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