MMM Newsletters

The MMM newsletter Mekong is published every month and sent out by e-mail and regular mail to interested people around the world.  It highlights the people and the programs of the MMM (the Maryknoll Mekong Missions).  Jim Campion in Thailand is editor of Mekong.

January 2001

February 2001

March 2001

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

 

January, 2001 Newsletter

MEKONG Newsletter

Vol. 4, No. 1 -- JANUARY 2001

Newsletter of the Maryknoll Fathers & Brothers, Maryknoll Sisters, Maryknoll Mission Association of the Faithful, Maryknoll Affiliates & others collaborating in Thailand, Cambodia and Vietnam.

A BLESSED NEW YEAR 2001
FROM MARYKNOLL MEKONG!

The major agenda item for the meeting during the Maryknoll Mekong Mission gathering in Hua Hin, Thailand, Jan. 22-30 is visioning, as requested by the MMM meeting last September. Thoughts on Jim Noonan's paper, which follows, will provide the basis for our discussion.

MARYKNOLL MISSION IN THE MEKONG REGION AND BEYOND

by JIM NOONAN

Introduction: As the Maryknoll Mekong Mission continues to evolve into a new way of responding to mission, we need to do much reflection. MMM could be a significant moment into the future. Since 1992, the collaborative concept of the MMM has continued to evolve to its present form. I see this style of being in mission as an important model for the future of mission in Asia. I would like it to evolve into a wider Maryknoll response to mission. Maryknoll is at its best when it is present in all its parts.

The MMM presence is currently limited to the countries of Thailand, Cambodia and Vietnam, but we have seen ourselves as open and willing to reach out to the peoples of the entire Mekong region (Burma, Laos, Southern China). We also recognize the development of new structures and directions within the Society and Congregation in Southern Asia as having an impact on who we are in the MMM. The Society's newly forming structure, Asia South, includes a very large diverse part of Asia. It offers many opportunities to let the Spirit of the Gospel of Jesus work and be present. Asia South includes Afghanistan, Bangladesh, India, Sri Lanka, Pakistan, Nepal, Burma, Indonesia, Thailand, Vietnam, Cambodia, Laos, etc.

It seems to me that the future of the Roman Catholic Mission enterprise is going to be more important than in the past even though its responses to mission are going to be very different. One example will help to demonstrate. Up until now, most Mission Institutes expressed as one of their primary roles to establish the Local Church. This even in the Mekong Region does not apply as it would have in the past. The Local Church is established. True, it is small and in many places only a few generations old.

Many of us used to think that when the Local Church is established, Foreign Mission is completed. Now when we think more deeply, we realize that establishing the Local Church is an essential element of Mission, but only the first step of a journey of 1,000 miles.

As we reflect on the future, it is of the utmost importance that we keep the identity and basic goal of mission very clearly at the center of what we do and how we do it.  At this time of momentous changes in the approach and response to mission, it would be easy to become confused, unclear and fall into a real identity crisis.  As the MMM reflects on its future, it is very important that we realize that we can change almost everything that we presently "do" as long as we know who we are as Roman Catholic Missioners called to make the Spirit of Jesus present and felt in the hearts, homes, institutions and structures of all who we meet in the MMM.  However we ultimately agree to express our identity and goal, it will always be our identity that is key to our mission success. If ever we lose our identity and essential aim, we have lost everything. What we do is not most important. Our action flows from who we are and the environment in which we live.

I. Some basic mission principles

1 Mission is making the Spirit of Jesus present in every part of society.

2. It doesn't make any difference who preaches the word as long as the word is preached.

3. We preach the word always and use words when necessary (St. Francis of Assisi).

4. Enabling Mission to happen is as important as doing Mission. If we can find disciples of Jesus to do Mission, we do a wonderful service to the Gospel to collaborate with them. Often we can make resources and opportunities available that otherwise would not be present.

5. Fewer Maryknoll persons in the field does not need to mean involvement with fewer local Churches and peoples. It means a drastic new vision of presence and greatly enhanced ability to collaborate and cooperate with others who share the same visions and goals for a new heaven and new earth.

II. First steps to take

1. We need to turn over some present works so that we can in the future be catalysts and enablers of others for mission in the Mekong Region and beyond.

2. We will always want to have apostolates that we do at the grassroots. Each Maryknoller working in the MMM will need to create a rhythm of life that has us sometimes doing hands-on Mission and other times enabling Mission to happen through others that we have found as collaborators.

3. Maryknollers will need to know the Mekong Region in all its diversity in a very complete way. Our knowledge will have to be the kind that enables us to understand daily needs and difficulties of people -- knowledge that will help us to understand how the Gospel and Spirit of Jesus call us to respond. We need to be practitioners, not necessarily scholars, of cultures and social and economic systems of countries in which we live and work.

4. Reflect and survey what Gospel and Church responses could make a difference.

5. What groups/persons could be collaborators if they have the supports that they need.

6. In the Mekong Region and beyond we need to ask, country by country, what are the greatest needs for the poorest of the poor.for those on the margin.  and how can we enable them to become real participants in making their future and the future of their community?

7. We will need a small ongoing team of Maryknollers responsible to do mission assessment for MMM. This is not research. It is to inform about Mission opportunities.

8. This assessment team needs to surface collaborators and develop relationships with them that will enable Mission to happen.

III. Second steps to take

1. In light of actions to be taken, what resources will be needed?

2. How can we get these resources and assemble them in an effective way?

3. How to provide feedback to the U.S. Catholic Church, the U.S. Government and the UN the realities of the Mekong Region and beyond?  How to feed back to the governments and churches in the countries in which we serve?  This feedback is to have practical challenges to these institutions.

4. How to involve the U.S. and Universal Church in new Mission responses

IV. Some possible mission needs that might surface as priority Mission responses:

1. Education on all levels, e.g.:
   a. Lay leadership. Scripture - Spirituality - Spiritual directors, etc.
   b. How to work for improving local schools
   c. Literacy for children not in school.
   d. Literacy for young adults
2. Job training
3. Work for the jobless
4. Adequate food for all, especially children. One child dies every eight seconds of malnutrition in our world - four million every year
5. Local church needs on all levels
6. Housing
7. Clean water
8. Adequate health care. every year six million die of diarrhea
9. HIV/AIDS
10. Migrants
11. Refugees
12. Justice and peace issues, especially unjust structures and systems
13. Squatters
14. People with disabilities

In the future Maryknoll can have great potential because of our vision and experience in mission. If we begin to make major changes now, in the future we can still do wonderful mission work with many fewer long-term Maryknollers. It is our responsibility to enable Mission to happen, not necessarily always being the direct implementers. Maryknollers who have gone before us have left us a great heritage. It is up to us to find ways to pass it on.

We pray: Holy men and women of Maryknoll, help us be true to our heritage.

Welcome new MMAF lay missioners!

Fourteen new lay missioners have joined MMAF in Africa, Asia and Latin America, including four for MMM, arriving this month to serve in Thailand.

KELLY O'BRIEN, Des Moines, Iowa, was born in Hampton, Iowa, and has a BA in Religious Studies/History/Gender Studies from Loras College in Dubuque.

HIEP VU & TAWNY THANH, Van Nuys, California, were formerly independent agents for a brokerage dealer.

KAREN HILL, Brooklyn, New York, grew up near Chicago, and worked most recently as a job developer for a parish in the Bedford Stuyvesant area of Brooklyn, placing long-term welfare recipients in local jobs.

MARYKNOLL MEKONG MISSION (roster: January 2001)

CAMBODIA: PHNOM PENH: Sr. Luise Ahrens MM, Fr. John Barth MM, Fr. Charles Dittmeier MMAF, Sr. Mary Little MM, Kim Mom MMAF, Sr. Leonor Montiel MM, Fr. James Noonan MM, Sr. Regina Pellicore MM, Corissa Petro MMAF, Rachel Smith MMAF, John Tucker MMAF, Kathy Tucker MMAF

VIETNAM: HANOI: Fr. Thomas O'Brien MM, Alison Purvis MMAF, David Purvis MMAF, Nicholas Diep Purvis, Fr. Charles Robak MM

THAILAND: ISAN: Cecelia Aguilar Ortiz MMAF, Daniel Aguilar Ortiz MMAF, Diedra Barlow MMAF, Sr. Marilyn Jean Graf MM, Sr. Phyllis O'Toole MM; BANGKOK (& CHIANGMAI): Michael Bassano MM, Bro. John Beeching MM, Fr. Daniel Boyd MM, James Campion MMAF, Billy Doerner MMAF, Kathleen Doerner MMAF, Sarah Doerner, Rosemary Doerner, Fr. Thomas Dunleavy MM, Fr. Robert Fuentes MM, Sr. Bernadette Gallagher MM, Karen Hill MMAF,F r. James Kofski MM, Kelly O'Brien MMAF, Fr, William O'Leary MM, Tawny Thanh MMAF, Hiep Vu MMAF, Lynne Walker MMAF

BUDDHISTS HOSTING INTERFAITH WALKS

The (Buddhist) Spirit in Education Movement has organized interfaith walks Dec. 28-Jan. 9 in solidarity with the struggles of tribal people in northern Thailand, the sixth year these walks have taken place. The intention is to bring international and interfaith moral witness to the struggle of indigenous peoples to evolve their sustainable way of life and protect their sacred lands in the face of modern development.

The walks are led by forest monks, tribal leaders and activists and have become a rallying point for the Karen people. The contemplative nature of the walks bears witness to the lives of tribal people as we listen to their stories and celebrate their culture. Asked what they want from the walks, village elders replied "To have our story heard".

It is a chance to contemplate our own nature, experience the silence of the forest and simplicity of village life, and experience and support indigenous people of Siam on their terms, experience unique ways of bringing spirituality and social and environmental activism together to celebrate traditions and the beauty of tribal people's lives.

The walks are contemplative with daily meditation and prayer.  They start in Chiang Mai with a one-day teach-in on indigenous issues and meditation.  We will divide into three groups and depart for separate areas.  Along the way there is close contact with local people. We stay in villagers' houses, share their food and help with daily tasks. The terrain is often rough, hiking through jungle and camping in the forest monk "tudong" style.  Toward the end there will be a 24-hour solo retreat in the forest.  The walks will culminate at Wat Luang, a mountain forest temple, for Karen New Years Day ceremonies where the groups will share experiences.

Numbers are limited.  Places are offered by application or invitation.  Please register your interest, background and reasons for wanting to join by contacting Angela Ballard at the Spirit in Education Movement in Thailand by e-mail, fax or post.  The cost is US$500, part to contribute to scholarships for regional activists and community development funds.  The remainder covers the actual costs.

Spirit in Education Movement
PO Box 1 Ongkharak
Nakon Nayok 26120, Thailand

E-mail: atc@bkk.a-net.net.th
Fax: 66 37 333 184
Phone: 66 37 333 183

Twenty-seven Maryknollers from MMM and abroad attended a 10-day workshop on interfaith dialogue directed by Indian Jesuit theologian Sebastian Painadath at Sameeksha ("to see together") ashram in Kelady, Kerala, Southwest India, Nov. 16-26. Kerala Christians, who date their church to St. Thomas the Apostle, live in harmony with Hindus, Muslims.

INDIA AND DOMINUS JESUS

by JACK CASEY

(Maryknoll priest-theologian JACK CASEY, editor of the SUNDAY EXAMINER, the Hong Kong diocese English-language weekly, wrote the following editorial he published Dec. 10, after the Maryknoll pilgrimage to India.)

For the last several months many Catholic newspapers including this one have run articles explaining, commending and/or criticizing the document Dominus Jesus which was released by the Congregation of for the Doctrine of the Faith last September.  The document received a serious reaction in Asia for its statement on the conditions for dialogue with the great non-Christian religions of the world which are primarily though not exclusively Asian.  The document stated clearly the position of the Catholic church as to the centrality of Jesus as the one divine mediator of God's gift of salvation to the whole human family.

Further questions arose, however, as to whether the church we believe is the sign and sacrament of salvation is the only religious community through which God channels His grace or is His saving grace of which the church is the sign and sacrament also channeled through Islam for the fervent Muslim, Hinduism for the fervent Hindu, Buddhism for the fervent Buddhist, etc.?  In other words, is a Muslim, Hindu or Buddhist who is convinced of the truth of his own religion the recipient of salvation THROUGH that belief or IN SPITE OF it?

Now of course everyone is aware of the fact that this does not pertain to any religious belief in the world no matter how bizarre.  Rather it only pertains to the great non-Christian religions with highly developed systems of spirituality through which people develop a close relationship with God.

This writer had the opportunity within the last few weeks to spend 10 days in India in the state of Kerala, outside the city of Cochin and near the town of Kalady at an ashram where Catholic-Hindu interreligious dialogue takes place.  Kerala, of course, is the most Christian (translate that "Catholic") of all the states of India.

Catholic churches and shrines dot the landscapes and paintings depicting events in the life of Christ or of the Sacred Heart are found even on the backs of lorries and buses--hardly surprising in a part of India that was first visited by the apostle Thomas in 52 AD and whose Christians trace their roots back to the first seven families he brought to Christ.  Even so, more than half the people of Kerala are Hindus and there are roughly as many Muslims in the state as there are Christians.

In the course of observing this lived experience of dialogue and in conversations with both Catholics and Hindus, it became clear that there was a great deal of respect among them for the religion of the other.  And it was this that made many Catholics uncomfortable with the document Dominus Jesus.  "Why," they asked, "can we not hold our religion sacred without denigrating the religion of our neighbor?"

Educated Kerala Catholics, both clergy and laity, believe that to respect the religions of those among whom they live means they also accept the conviction of their neighbors that they are being saved through their own religious belief and not in spite of it.  They are also convinced that though their co-religionists in some places, particularly Europe and Rome, do not yet understand this largely because of lack of lived experience in such a situation, nevertheless this will eventually come to be understood by them in the future.

However, there is chagrin when the accomplishments of the church in India are scrutinized.  After all, St. Thomas came to India in 52 AD, which means the church has been there for almost 2,000 years.  And yet India with its 1 billion people has a total population of little more than 19 million Catholics today.  Islam came in the 8tth century and there are over 100 million Muslims in India.

Why the difference?  They pointed out that the historic irony of the church in India was its lack of evangelizing fervor.  Rather than reaching out, it became exclusive; rather than mission-oriented it became esoteric.  But in changing that direction today, will the secret of success be respectful dialogue or proclamation? Perhaps that is what Dominus Jesus was pointing to.

A MARYKNOLL BROTHER'S MEMORY OF LIFE & DEATH AND INTERFAITH DIALOGUE IN KERALA

by MIKE GREYERBIEHL Japan

(On seeing a cobra before bathing in the river): "I walked down to the river to take a bath.  It was the middle of the day.  Everyone was sleeping because it was hot.  Walking slowly and quietly I arrived at the river.  Suddenly a 6-foot cobra slithered from the tall river grass and raised a third of its body up.  Its head flattened.  Its tongue darted out.  I froze in fascination and awe.  After what seemed an eternity, the cobra lowered and slithered slowly up the river embankment into the coconut grove, occasionally stopping and turning in my direction.  I didn't take a bath that day."

(On meditating in the chapel): "the sound of a million different kinds of birds and insects offering their morning litany fused with the distant echoes of Muslim prayer calls and Hindu temple drums as we sat in "silent" morning prayer. It dawned on me that God's diversity is so great, wonderful and wise."

(On dialogue with Hindus): "I was surprised at the openness of Hindu leaders to dialogue, and to other religions.  The overall feeling was not just tolerance but cooperation and collaboration.  This is so contrary to what I read in the paper every day about violence between Christians, Muslims and Hindus."

AN INTERVIEW ON INTERFAITH DIALOGUE

by JIM CAMPION

FATHER SEBASTIAN PAINADATH S.J., 58, founded Sameeksha ("to see together") ashram, a center for Asian spirituality, in Kelady, Kerala, India, in 1987.  A Thomas Christian (Syro-Malabar rite) with a doctorate in theology from the University of Tuebingen, Germany, he has presented annual workshops on Asian spirituality there for the past 20 years and for eight years has presented FIRA (Formation of Interreligious Afairs) and FEISA (Faith Encounter in Social Action) seminars in Asia for the FABC (Federation of Asian Bishops Conferences).

Jim Campion: Why did you base Sameeksha ashram in Kerala?

FATHER SEBASTIAN PAINADATH S.J.: I am a member of the Kerala province of the Society of Jesus and was born here. Furthermore, Kerala state is 22% Christian and a good base for interreligious dialogue. It is over 25% Muslim and just 50% Hindu. Kerala is known for interreligious harmony, never aggressively proselitizing. It has India's highest literacy rate, 90%, and a Church history back to St. Thomas the Apostle.

JC: What is the future of interreligious dialogue in the 3rd millennium?

FATHER SEBASTIAN PAINADATH SJ: The coming millennium will be a transition toward global interreligious dialogue. This has caused a certain reaction because of fundamentalism, but religious fundamentalism is proof that something new is emerging in humanity.  The Spirit of God is bringing people together beyond the boundaries of religions and cultures.  The second millennium began with the great division of Christians into Eastern and Western Churches.  Then came the Protestant Reformation and further division in the name of Christianity.  The Crusades divided Muslims and Christians.  In India there was further division between Muslims and Christians.  This division was repeated between Hindus and Muslims.   But now we are living in a new age of the spiritual evolution of mankind.  Technology has brought religious knowledge in many languages.  Through TV we are aware of what is happening, what is emerging in religion.  This we must take as a moment of grace in which the Spirit of God is really present.

JC: Christian and Jewish scholars in the Holy Land who not long ago argued over the historicity of Jesus now share insights on the early Church of James and Church of Paul.

SP: The Church of James (Jewish) and the Church of Paul (gentile) was an early conflict in the Church.  The Council of Jerusalem was the beginning of the opening to the gentiles.  That was the spirit of the first four centuries, an open, searching Church.  But in the 4th century the Church got political, economic and cultural power, and consequently a negative attitude toward other religions, anti-semitism and the destruction of Germanic, Gallic and other tribal rites as Europe was Christianized.  Then came the conflict with the Muslims.  The Church was hostile to Hinduism and other religions as well. Was this guided by theology or based on power?  Protestant and Catholic missionaries came with the colonial powers.  I'm not passing judgement on them, but we should assess that theology of mission based on "outside the Church there is no salvation."

JC: How can the Church in Asia broaden the universal Church perspective on salvation history?

SP: Now we live in the age of the Spirit, especially in Asia.  For credibility, that is the charism of this continent.  As a consequence the Church will become much more tolerant toward the diverse ways of sharing in the spirit of God, first, a tolerance toward the spirit, the salvific value of other religions.  The Church has not yet done that.  Another consequence is a spirituality of ecological concern.  Due to the present globalization and internationalization of economics, the ecosystem of Asia is in very serious danger.  We need a counter-culture of respect for the earth and estheticism in our lives.  These are traditional values of Hindus and Buddhists - respect for life, hospitality, compassion.

JC: What is the role of mission in the 21st century?

SP: Primarily it should be listening, living and witnessing to the mission of Jesus, proclaiming the Kingdom of God and the kingdom values of love, justice, peace and harmony, to make people aware that God's Kingdom is in our midst, God's Spirit is in our midst.  We should question those values against the Kingdom of God--hate, injustice, oppression, economic domination--and acknowledge and promote the good values of other religions and cultures.  Both are important, the prophetic and the diological.  The Kingdom of God is more than Christianity.  Hindus challenge us to question oppressive elements in their heritage - castism, apathy toward structural change and too much ritualism.  On the other hand they have a mystical perception of the cosmic dimensions of spirituality, and tolerance.  Their mystical texts challenge Christianity.  One of the roles of the future Church might be to develop the mystical element in Chistianity, particularly in Asia.

JC: How do you assess Pope John Paul II's dialogue?

SP: Basically I am very positive on what the present pope has done on interreligious dialogue, greater than any other pope.  He has taken the greatest steps since Assisi (where he met with leaders of other world religions to pray for peace) in 1986.  In all his trips and meetings with leaders of other religions, whatever he says is encouraging and open.  His approach to believers of other religions is that we are co-pilgrims accompanying one another in our journey to God.  He used this phrase in India, Assisi and elsewhere.  The pope said we should have "a deep respect for everything that has been brought about in human beings by the Spirit who blows where he will."  If we follow this, we must have great respect for Hinduism, Buddhism and other religions.

JC: What about the criticism of religious pluralism by Cardinal Ratzinger in Dominus Jesus?

SP: You have to put it in context.  Pluralistic thinking is growing in the Asian Church.  This hasn't been happening in the traditional Western Church.  Cardinal Ratzinger's purpose is to protect this posture.  This document hasn't grown out of lived experience.  It is a Western desk experience.  The past 40 years of experience in the Asian Churches has been bypassed, with not a single quotation of the pope's words to leaders of other religions, therefore the document closes its eyes to the movement of the Spirit in the Churches of Asia.  We Christians say Jesus is the Lord.  We theologians of Asia believe this is the groundstone of our faith. Jesus is the Savior.  But our faith in Jesus Christ should not be a judgement on other religions.  The document goes so far as to say rites of other religions are a deterrent to faith and superstitious or that they are inferior to Christianity.  It says they are "gravely deficient" and have no de jure existence in the salvific plan of God.  These are judgements.  They are not the spirit of Vatican II.  In this sense we can say they go backwards from Vatican II.  My assessment is that this document does not come from the living experience of the Church in Asia. This document comes from Western dualistic thinking.

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MMM TEAMS: Please send reports & photos by 1st of month to Maryknoll MEKONG newsletter editor Jim Campion at e-mail address maryknol@ksc.th.com or mail to: MARYKNOLL MEKONG MISSION, 2074/17-18 NEW ROAD, BANGKOK 10120, THAILAND

END

 

February, 2001 Newsletter

MEKONG Newsletter

Vol. 4, No. 2 -- FEBRUARY 2001

Newsletter of the Maryknoll Fathers & Brothers, Maryknoll Sisters, Maryknoll Mission Association of the Faithful, Maryknoll Affiliates & others collaborating in Thailand, Cambodia and Vietnam.

ISAN TEAM REFLECTS ON FUTURE IN THAI NORTHEAST

(Isan Mission Team DANIEL & CECE AGUILAR ORTIZ, DEE BARLOW and PHYLLIS O'TOOLE (MARILYN JEAN GRAF was absent) met in December to reflect on the future of Maryknoll in Udon Thani diocese in Northeast Thailand, where Maryknollers have been working since 1980. Their report follows.)

Current commitments: The Maryknoll Sisters plan on being in Isan working for the Diocese of Udon Thani until 2004. This is the year MARILYN JEAN GRAF plans on retiring. PHYLLIS O'TOOLE would see herself moving out of Isan at that time if there are not other Maryknoll sisters to join her.

DANIEL & CECE AGUILAR ORTIZ (MMAF) at this point plan to continue directing the Phon Phisai Community Based Rehabilitation Program (CBR) for the next year, possibly until the end of their contract (June 2002), to implement a plan to turn over the CBR to a local organization. Cece may begin to look for other ministry possibilities in addition to continuing work at the CBR depending on how responsibilities are divided among the three MMAF members there.

DEE BARLOW (MMAF) plans on being in Isan until the end of her contract (June 2003) as long as there remains a Maryknoll presence in the area. She does not necessarily see herself at the CBR program for the entirety of her contract. If nothing changes from the present situation, at least two MMM members will remain present in Isan until 2004.

Inviting this year's new MMAF members: As a team we feel prepared to welcome new people to our area and believe new personnel would bring additional energy to our team. Given the above projections, the new group's length of contract coincides with a continued presence of other MMM personnel in the area. They would overlap with MMAF personnel for at least two of their three years here.

Although we have come up with two or three specific ministry possibilities, we continue to feel that the options for ministry in the area are limited and require a great deal of work on our part to ensure a doable, life-giving experience for a new person. We all expressed the need to be open, honest and clear with the new group about where we are at as a team and what they would be choosing if they joined us in Isan.

In considering our ability to welcome the new members, Dan, Cece and Dee felt concerns around three areas: the current situation at the CBR and not knowing exactly how long we all would need to be there; the possibility of consolidating MMAFers in one area (moving all MMAFers to Northern Thailand was discussed at a MMAF meeting in India [in December] to be able to offer more adequate support and ministries that would be easier for short term missioners to step into); and feeling that the current setup in Thailand (if done well) could be a model for other places in the Maryknoll Mekong Mission (MMM) for how to function in different areas of a country while maintaining collaboration, unity and support.

Phyllis expressed concern about her own limitations and need to define appropriate boundaries when it comes to supporting new members.

Working in an Isaan villageNeeds/opportunities in the diocese and Isan in general: While we feel like the needs in Isan in general and the diocese in particular are great and varied, we recognize that there are a limited number of organizations, including the local Church, that are responding to those needs. Thus, there are few projects or programs already up and running that a new missioner could step into, a challenging situation at best and we believe one that impedes our continued growth. From one perspective responding to the needs in the area requires a long-term commitment, at least a year's experience in the area and a willingness to start something basically from scratch.

As four of the five members in Isan have been there for less than three years, we are still building our knowledge of the area and are just beginning to make vital connections to other groups that could be partners with us in mission. At this point we see building on these connections and changing our focus from project oriented mission work to ministries of presence as the best way of sustaining a meaningful presence in the area.

This idea was given new strength and energy after meeting with Bishop George Phimphisan of Udon Thani on a couple of occasions. First regarding Thailand's Pastoral Plan and the role of lay missioners in the diocese. Second, regarding his need for a continued presence of Maryknollers in his diocese. In these meetings he expressed an openness and willingness to continue welcoming foreign missioners to his diocese. He explained that some other Church leaders in Thailand have the attitude that the local church is established and there is no longer a need for missioners. He on the other hand feels quite the opposite.

He believes the presence of missioners helps the Thai Church to become more missionary itself. Missioners help promote the universal view of the Church. He expressed a deep conviction that regardless of what projects we do, our presence and witness to the local church is greatly needed. He expressed the need for local clergy and religious, laity and especially the youth to be challenged by a missionary spirit.

This attitude challenges us to consider other approaches to ministry. To become involved with youth ministry, leadership formation of the laity and seminarians. To view the need for English language training in the diocese as ripe opportunities for formation of mission oriented Christians. We in Isan see this as an opportunity to affect change from within the local structures of the church, rather than create parallel institutions. This could be one way to begin to prepare the local church (as one step in a very long process) to take over our social development projects.

Finally the bishop also challenged us to consider Isan as a preparation ground for moving into Laos. He has a vision for missioners and more importantly, Thai Catholics to reach out to the people of Laos. Already Udon Thani diocese is reaching out to Lao youth, partnering with the Daughters of Charity, bringing them into Thailand for formation and training. How can Maryknoll be a part of this process?

Our Current Response, Future Possibilities: Currently our ministries focus primarily on the handicapped through the Phon Phisai CBR program and Phyllis' accompaniment of a field staff worker at the Daughter's of Charity's Ban Dung CBR. Phyllis also ministers to the elderly at a diocesan facility. Marilyn Jean gives direct assistance to the bishop as his secretary. The sisters are also involved with teaching English at the minor seminary. DAN BOYD has three AIDS projects in the diocese.

Although this is not an area emphasized by Bishop George, most of the mission team sees interreligious dialogue as integral to our lives as missioners. A few contacts have been made with Buddhist nuns in the area. Phyllis maintains an ongoing relationship with Buddhist nuns at an Udon Wat, going there for periodic weekend retreats.

Over the past year we have put much effort into developing our relationship with the Joy of the Lord Community, a lay mission group from the Philippines that has been in Udon Thani diocese for over seven years. They are very involved with pastoral work in the diocese and we see them as collaborators with some of the work we currently do and as a resource for developing future ministries.

For the near future we see these specific opportunities within the diocese:

1. English Language Teaching - In general, the many Catholic schools and local religious congregations would welcome someone to teach English. In particular, there is a need for a person to coordinate the English language program at the minor seminary. We see this position as an opportunity to deepen and enhance our involvement with the formation of the seminarians. This could also be a venue to allow us to begin to bring in affiliates and other short-term volunteers on a regular basis.

2. Grant Writer/Resource person for the Diocese - For a number of years the bishop has expressed the need for someone who can raise money for diocesan projects. He would see this person as a resource to diocesan personnel, especially local priests, to help lay out a plan for projects they are trying to initiate and then help make proposals and continue reporting and follow-up with funders. This position would provide great opportunity for involvement with local parishes and other diocesan social development projects.

3. Empowerment of Women Migrants and their families - MEG GALLAGHER is in the process of initiating a project in or near Udon as an extension to her work in Bangkok. She would like a current Maryknoller or one of the new missioners to consider assisting her in this project.

Other ideas for the future:

We could develop opportunities to reach out to the youth by partnering with the Filipino group in their plans for developing a youth center.

We would like to explore ways to develop a ministry of living with and accompanying poor and marginated groups on the area. Sr. Phyllis currently visits the elderly, sick and disabled through the diocese. Can we reach out to the local prison, a slum community, expand beyond diocesan works?

We would like to reach out to the Buddhist community. We need to follow-up on our initial contacts with Buddhist nuns and make contacts with other Buddhists temples and possibly the Buddhist University in Nong Khai.

Also regarding interreligious dialogue, our group began to dream about beginning a "Center for Contemplation and Action," possibly an ashram setting where Christians and Buddhists could explore Asian forms of meditation and spirituality, a place where Christians and Buddhists could respond collaboratively to social issues.

What we feel we need for Isan to be a life-giving, viable mission site: As a mission team we have been experiencing a sense of isolation from the larger Maryknoll community in Thailand. The majority of our mission team is new to mission in Asia and has less than three years experience in our area. This has created difficulties in our abilities to sustain the existing Maryknoll project (CBR in Phon Phisai), to develop ministry possibilities for new Maryknoll personnel and to develop vital connections to other persons, NGOs, diocesan projects, etc., to help expand our limited resources. In order for Isan to continue as a viable mission site we see the need for a variety of things to be in place.

First of all a shift in attitude towards Maryknoll's presence in Isan is needed. We feel as though we have inherited the consequences of strong voices insisting that Isan remain open without strong ministry options, without a plan, support or a vision for the long-term future of the area. On the other hand, there is the opinion that Maryknoll has "been there, done that" regarding Isan. It seems that Isan is no longer a focus for the Society (nor for the Congregation after Marilyn Jean retires), that Isan is a problem area where few people want to be or should have to go. These attitudes are detrimental especially when new missioners are in orientation.

Secondly, the above attitudes point out changes that are needed in how we collaborate regarding planning, support, ministries. Are there ways of being present or lending support without being physically present in Isan? We think it is important to clarify and set up structures for more effective coordination of our mission teams.

Visiting a northern Thai villageA third concern is creating/finding viable ministry options to keep current missioners here, to invite new missioners and to bring short-term missioners into our mission team experience. We recognize our continued presence in Isan is heavily dependent on ministry options within the church and on Bishop George himself. We do not have a clear commitment from any one charism to remain in Isan beyond the near future. We also find the language, the need for both Thai and Isan, to be a challenge regarding ministry options. We do not think this is an ideal situation to build a future on. We look forward to a critical dialogue on these issues where we can together discern the best direction for Isan.

Fourth, the mission team believes the presence of affiliates and other partners in mission enhances our experience as missioners. Yet, when it comes to inviting short-term missioners to join us we have no structures in place to facilitate this. We do not have adequate facilities for housing people on a short-term basis. The distance between the location of possible ministry options and the location of current missioners most willing and able to facilitate this creates problems as well.

Regarding our own personal/mental health and needs as a community, locating good resource people for accompaniment, spiritual direction, and counseling is a challenge. We also do not have a "center house" where all lay missioners or visitors can come together to meet or stay for a period of time.

On a final note, we would like to emphasize our desire to find a structure that works for all of Thailand and that integrates our experience here with the rest of Thailand. We do not want to continue to exist on our own, in a world that was created before most of us arrived here and whose history we have inherited. We look forward to continuing this dialogue with all of the Thailand Maryknollers.

AWARD FOR JOHN BEECHING

JOHN BEECHING celebrated Christmas 2000 and New Years 2001 in Myitkyina in northern Burma. He accepted a special award to Maryknoll from Bishop Paul Grawng of Myitkyina for our service to the diocese, during Jubilee 2000 closing ceremonies in which 32,000 tribal people participated.

BURMA JUNTA, AUNG SAN SUU KYI TALK

by PETE RUGGERE, Maryknoll Office for Global Concerns

The ruling junta in Myanmar (Burma) has held secret talks with Burmese opposition leader Aung San Suu Kyi, according to the South China Morning Post. The UN's Burma envoy, Razali Ismail, said the junta was represented by intelligence chief Lieutenant-General Khin Nyunt during the meetings, which began in October. Razali left Rangoon after what he described as "very satisfactory, very good" meetings with both Aung San Suu Kyi and Khin Nyunt.

The military has ruled since a 1962 coup and has been loath to hold talks with "The Lady", as she is known in Burma, for fear of strengthening her already formidable popularity, says the report. Their policy has been to isolate and mock her in an attempt to make her appear irrelevant or even an obstacle to progress. But foreign investment has dried up, the World Bank says health and education have hit sub-Saharan African standards, and recently a UN AIDS report painted a devastating picture of impending social disaster. Even fellow ASEAN members have urged the generals to break the impasse.

AFP news agency reported that, as Myanmar's generals and their nemesis sketch out plans for a landmark dialogue, observers are cautiously optimistic that the process of national reconciliation has now begun. However, they cautioned, doubts remain over the sincerity of the brutal regime, and the views of its formidable opponent, under house arrest and out of touch with the outside world since Sept. 22.

The international community, led by UN Secretary-General Kofi Annan and outgoing US Secretary of State Madeleine Albright, welcomed the contacts and urged both sides to work towards national reconciliation. It is not yet clear what form the dialogue will take, the AFP report said, but it is believed Aung San Suu Kyi and the junta will broach political issues while other topics, such as the economy and health care, are addressed on the sidelines.

NLD CONFIRMS TALKS WITH SPDC JUNTA

from JRS DISPATCH

Burma's National League for Democracy (NLD), Aung San Suu Kyi's opposition party, has confirmed to the media it has been conducting secret talks with the State Peace and Development Council (SPDC), the ruling military junta. Jesuit Relief Services Asia Pacific reports that, although in most circles this is seen as a positive development following a decade-long stalemate between the NLD and the SPDC, changes should not be expected right away.

Aung San Suu Kyi herself has expressed caution and asked for the people to be patient. It is widely held that the SPDC was forced into talks with the NLD by the International Labor Organization (ILO), which imposed sanctions on Burma in November to protest the widespread use of forced civilian labor in the country.

"Despite current developments, we do not expect the refugee crisis in Burma to come to an end anytime soon," said JRS Asia Pacific. "Burma continues to be a place where human rights violations occur on a daily basis, displacing hundreds of thousands of people both internally and externally." A long-time refugee adds: "The SPDC had no choice but to engage in dialogue with the NLD because of ILO pressure. But this move is nothing more than a new strategy to prolong the SPDC stronghold. A few political prisoners may be released, and the oppression of opposition parties eased to show the international community the 'goodwill' of the SPDC."

DISCIPLESHIP IN MISSION

by TOM DUNLEAVY

It is now 20 years since Maryknoll arrived in Indochina to establish mission work among the poorest of the poor. The Maryknoll Asian Leadership started this work as they looked beyond their mission works in their respective missions to an Asian wide mission or mission to the ends of the earth. God has blessed their efforts in Asia South with missions in Thailand, Cambodia and Vietnam. It is now time for the Maryknoll Asian Leadership to look beyond Indochina to all of Asia.

MMM has reached a plateau and established its borders. There is much work to be done within its borders. Its members are called to be creative and outward in their vision. However this does not stop the Society (priests/brothers) from moving into new territory in Asia. This is our sacred call to respond to the call of the Holy Father and the American bishops in mission to the ends of the earth.

At our September 2000 meeting in Hua Hin we seem to have set clear limitations on our discipleship and mission methods within MMM. Now it is up to each member to clarify what discipleship means for them. This is my understanding of discipleship in mission today: According to the dictionary "a disciple is the follower of a great leader," especially a great religious leader. A disciple of Jesus is a person called to follow him, anointed, taught, trained and sent forward to witness to the Word of God. In Matthew's Gospel (chapter 28, verse 19, Jesus commissions his disciples, "Go, thereforth, and make disciples of all nations." In the longer form of Mark's Gospel, Jesus commissions the 11, "Go into the whole world and proclaim the Gospel to every creature." The very nature of Christianity is to go out and proclaim the Good News. To walk in the presence of God, to bear witness to Gospel values. "He summoned the 12 and began to send them out two by two and gave them authority over unclean spirits. He instructed them to take nothing but a walking stick - no food, no sack, no money in their belts," Mark 6:7-8.

Throughout history, starting with the disciples of Jesus and St. Paul, missioners have gone forth to preach the Good News. They kept on the move, did not become the local Church or stay in the local community. Saint Francis Xavier, St. Patrick, St. Columban, St. Francis of Assisi, Mother Cabrini, St. Jerome and Mother Teresa of Calcutta kept on the move. These saints were missioners. All disciples of Jesus should be missionary in nature. Maryknoll's Bishop James E. Walsh once said it is much easier to become a saint than a missioner.

Throughout the history of Maryknoll its missioners longed for mission assignments to overseas foreign mission. Their religious formation and education was specifically tailored for their future mission work. Some missioners got so involved with the culture and people of their assigned areas as to forget they were missioners: they had difficulty letting go in order to take on new assigned work. Detachment is one of the most difficult situations a missioner faces, to let go, to hand over, to give to another his/her position, work or mission. Yet every missioner is encouraged to plan, to set goals to train others to take over in a reasonable time the works started and developed. A reasonable time is six years, as defined by the Church. In some cases it may take shorter or longer as discerned by a pastoral group, mission team or a superior. Every missioner is temporary and should start almost immediately to train others to replace him/her. When the time arrives, leave gracefully. Move on to other work or another mission.

A disciple of Jesus who is a missioner is not just another worker. He/she is a model of the Gospel lived out in life and work. The Good News is preached through presence, lifestyle and witness to God's presence in our lives and works. It is sad to hear missioners say there is so much work to be done in Thailand, Cambodia and Vietnam. There was plenty of work to be done before we arrived and there will be plenty of work to be done when we leave. We came to bring the Good News of liberation, salvation and redemption. This is our vocation, our sacred call to respond, to go forth.

We must never forget the conditions of discipleship: "If anyone comes to me without hating his father and mother, wife and children, brothers and sisters, and even his own life, he cannot be my disciple." Luke 14: 34-35. He summoned the crowd with his disciples and said to them, "Whomever wishes to come after me must deny himself, take up his cross and follow me." Mark 8:34. Jesus knew the price, pain and suffering of discipleship when he left his native Galilee for the last time and headed in the direction of Jerusalem. "He took the 12 (disciples) aside by themselves, and said to them on the way: Behold we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and scribes, and they will condemn him to death, and hand him over to the gentiles to be mocked, scourged and crucified, and he will rise on the third day." Matthew 20:17-19.

The Maryknoll Mekong Mission has decided the boundaries of its mission territory. This should not stop the Society, MMAF or the Congregation if they wish to move into new areas outside the set boundaries. A committee usually does not establish new missions. Therefore to move forward it may be necessary for one charism or individuals to move into new areas. In the case of the Society we have Asia South coming from the restructuring as a challenge to respond to the Call of the Holy Spirit. East Timor is waiting for MMAF if they wish to respond.

We need new mission models in Maryknoll and new models should be accepted as gifts of the Holy Spirit. New missions will need new and creative mission methods. The lack of vocations may be leading us to a new and creative way to do mission, Jesus started with a small group of old people, old enough to retire before they got started and went forth to mission. We can identify with their beginnings: some wanted only Jewish converts and life in their local areas. Others like St. Paul were forced to push the issue and challenge the early church in Jerusalem. Maryknoll in its beginnings was forced to challenge the church in the United States. Bishop Walsh and Father Price had their differences between foreign missions and home missions. Yet the Holy Spirit led us to China, North Korea, Japan and the Orient. Here we are today on the banks of the Mekong river.

We are not perfect. Some like Peter are impulsive, some like Paul self-centered, and some like Martha full of energy and involved in all kinds of activities while others like Mary are willing to wait and see. Some are old and seasoned in mission; others new, lacking mission experience. Each of us brings a certain gift to mission as each disciple of Jesus brought his/her gift in response to God's call. As individuals and as a group we must discern God's Holy Will. "It is written in the book, we have come to do your will, O Lord."

A MARYKNOLL BROTHER'S INTERFAITH DIALOGUE IN KERALA, INDIA

by MIKE GREYERBIEHL

We were at a Hindu temple and got separated from our Maryknoll group. Suddenly, a Hindu priest in saffron robes, his face covered with sandalwood paste and an ear-to-ear smile greeted us. "Are you part of the group that just left?" he asked. Yes, we said. "Well, come to my house and I will call a taxi," he said. He took us to his home within the temple grounds. There were two broken chairs and a bed covered in newspapers and dirty blankets. The holes in the walls were patched with fading Technicolor Hindu deities. "My whole life has been a search and service of the Divine. You have come to my house because of God. It is God's will," he said. I was deeply impressed by this priest's complete dedication to his vocation.

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MMM TEAMS: Please send reports & photos by 1st of month to Maryknoll MEKONG newsletter editor Jim Campion at e-mail address maryknol@ksc.th.com or mail to: MARYKNOLL MEKONG MISSION, 2074/17-18 NEW ROAD, BANGKOK 10120, THAILAND

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March, 2001 Newsletter

MEKONG Newsletter

Vol. 4, No. 3 -- MARCH 2001

Newsletter of the Maryknoll Fathers & Brothers, Maryknoll Sisters, Maryknoll Mission Association of the Faithful, Maryknoll Affiliates & others collaborating in Thailand, Cambodia and Vietnam.

INDIAN THEOLOGIAN MICHAEL AMALADOSS SJ GUIDED OUR MMM 2001 RETREAT FOR 76 MARYKNOLLERS AND FRIENDS INCLUDING NEW LAY MISSIONERS KELLY O'BRIEN, TAWNY THANH, HIEP VU AND KAREN HILL (not to be confused with the Karen Hill tribes).

JESUS CHRIST AS THE ONLY SAVIOR AND MISSION

by MICHAEL AMALADOSS

We Christians affirm that Jesus Christ is the only savior. We believe that every human person who is saved participates in the paschal mystery of Christ in ways unknown to us. At the same time we are beginning also to accept that people belonging to other religions are saved in and through their religions. They do not actually have any conscious relation to Jesus Christ. Some of them may consciously distance themselves from him. How do we reconcile these two affirmations? Is it still meaningful to affirm that Jesus Christ is the only savior? Does the mission of proclaiming Jesus to the world still have a purpose? Should it perhaps change its purpose, if it is to continue?

I do not propose to answer these questions here, but to draw your attention to various answers that are being given today. You can then make an informed opinion.

ONE AMONG MANY: One quick answer is to say that, in the light of other religions' too facilitating salvific divine-human encounter, the affirmations that Jesus Christ is the only savior is no longer tenable. There are other saviors. Scriptural affirmations regarding the uniqueness of Jesus Christ as savior were made in a Jewish Christian context with reference to other mediations like Jewish law and cult. They need to be reinterpreted in the light of our new experience of other religions that do not belong to the Judeo-Christian covenant.

A similar answer is to say that God is the only savior. Salvation is a mysterious process of God's continuing action in the world reaching out to the human. We encounter this mystery in Jesus. Other people may encounter the same mystery through other names and salvific figures.

I think that both these answers simply suppress one pole of the dilemma. So they do not really address the problem. The goal of mission is to exhort people, through word and example, especially those of Jesus, to turn to God and respond to God's mystery as they experience it in their own lives and religious traditions.

AN A PRIORI ANSWER: The traditional group of answers adopt an a priori approach. They hold together both poles of the dilemma. But they explain the first pole in such a way that it can have only an uneasy coexistence with the other pole. Their explanation depends on their attempts to understand how Jesus Christ actually saves. They evoke three kinds of theories.

When the word of God becomes incarnate in Jesus Christ it unites itself with humanity in such a way that the whole of humanity participates in the saving paschal mystery of Christ. So every person is radically saved by Jesus Christ, though the salvation may be actually mediated through some other salvific figure or even through a secular commitment. This is the theory of the Greek Fathers and of Gaudium et Spes, often repeated by John Paul II.

Another theory focuses rather on the passion and death of Jesus Christ. He has made satisfaction for all the sins of all human beings. The fruits of this saving action may of course be distributed through a multiplicity of mediations. This is the traditional scholastic answer.

A third theory stresses the obedience of the second Adam that makes amends for the disobedience of the first Adam. Such obedience is rectifying and justifying. This justification is attributed to the whole of humanity which stands in solidarity with the second Adam. This is a more modern attempt which dose not feel happy with the transactional overtones of the second theory.

All these three theories agree that every human is radically saved or redeemed by Jesus Christ. But the fruits of the redemption are actually communicated to people in different ways, even through other religions. Some would add the mystery of the church to the mystery of Christ, so that the Church too is declared necessary for salvation. In view of our positive appreciation of other religions, any indication that a good Hindu would be an anonymous Christian is just not acceptable. Anyway, we are focusing here, not on the Church, but on Jesus Christ. The Church also has problems of credibility so that some Indians like Gandhi would say that they are disciples of Jesus, but would not like to become members of the Church.

DIFFICULTIES IN DIALOGUE: No problem is perceived here as long as one affirms this as one's faith and accepts at the same time that one does not know how this salvation reaches out to people of other religions. Gaudium et Spes simply speaks about "in a way known to God." (22). Theologically one plays with terms like "implicit faith" which do not explain anything. Some also bring in the Spirit as a substitute when one cannot talk about any direct link to Jesus Christ, so that Jesus Christ is acting either himself directly or through the Spirit indirectly. I have some reservations about such a use of the Spirit and about the image of the Trinity that it conveys.

Anyway, even this is OK as an in-house affirmation. Other religions make similar affirmations. Lord Krishna tells Aruna in the Bhagavad Gita that though the people worship various gods, all their worship comes to him because he is the only true God. Islam believes that everyone is born a Muslim before belonging to other religions for accidental reasons.

The problem is how does one proclaim this conviction to any member of another religion without insulting him/her? But more than that, one does not take them or their religion seriously. One has solved the dilemma by not taking seriously the second pole. All that we can tell the other believer is that by believing in Jesus s/he is becoming aware of what is truly happening to him or her and can therefore live the mystery consciously. His/her own religion is not real. The inner, unknown reality of his/her religion is Jesus Christ. This attitude is even more insulting than a previous position which used to allow some good and holy elements in other religions or look on them as imperfect, seeking perfection in Christianity.

One can say, of course, that we have to face the truth even if it is insulting. But today by recognizing that other religions authentically facilitate divine-human encounter we have given them a more positive and independent reality than we are allowing them here. One may call them extraordinary ways. But they are ways of salvation nonetheless. As embodying divine-human encounter, every religion, including Christianity, has also what is limiting, human and even sinful. Every religion has its prophets and is called to reform. But this does not invalidate their capacity to facilitate divine-human encounter.

(The above exerpt is from a longer paper distributed at the MMM retreat.)

76 MARYKNOLLERS AND FRIENDS ATTEND HUA HIN RETREAT

Indian Jesuit theologian MICHAEL AMALADOSS guided 76 Maryknollers & friends at our Maryknoll Mekong Mission Retreat Jan. 21-30 at Hua Hin, Thailand. Maryknoll Fathers & Brothers superior general RAY FINCH & Quebec Foreign Mission Society superior general ROLAND LANEUVILLE & Quebec lay missioner CHRISTIAN BUSSET, exploring collaboration with Maryknoll, were among those at the retreat and meetings. More than 80 participated in various gatherings, including:

BANGLADESH: Sr. Bernadette Duggan MM, Fr. Doug Venne MM;

CAMBODIA: Sr. Luise Ahrens MM, Fr. John Barth MM, Fr. Charlie Dittmeier MMAF, Fran Kemmerer (Affiliate), Sr. Mary Little MM, Kim Mom MMAF, Sr. Len Montiel MM, Fr. Jim Noonan MM, Sr. Regina Pellicore MM, Cori Petro MMAF, Rachel Smith MMAF, John & Kathy Tucker MMAF, Titchui Chan, John Z.;

CANADA: Christian Busset and Fr. Roland Laneuville, Quebec Foreign Mission;

CHINA: Br. Joe Bruener MM, Fr. Bob Carleton MM, Robin Chan (China Service), Fr. Bill Galvin MM, Fr. Jack Grady MM, Fr. Scott Harris MM, Vin Ho (China Service), Karen Krug (China Service), Fr. Larry Radice MM, Anna Rau (China Service), Antonia Soave (China Service), Sr. Lucy Yu MM;

EAST TIMOR: Sr. Dorothy McGowan MM;

HAWAII: Fr. Bob Donnelly MM, Fr. Bob Wynne MM;

INDIA: Fr. Michael Amaladoss SJ, retreat master;

JAPAN: Br. Mike Greyerbiehl MM, Sr. Liz Kato MM, Fr. Alfonso Kim MM, Sr. Riji Lee MM;

KOREA: Sr. Rose Guercio MM;

NEPAL: Sr. Bernie Braun MM, Fr. Jack Corcoran MM, Sr. Chris Ortiz MM;

PHILIPPINES: Sr. Dolores Mitch MM;

THAILAND: Cece & Daniel Aguillar Ortiz MMAF, Boie & Diding Alarde (Philippine Catholic Lay Mission), Dee Barlow MMAF, Fr. Mike Bassano MM, Br. John Beeching MM, Fr. Dan Boyd MM, Jim Campion MMAF, Billy Doerner MMAF, Fr. Tom Dunleavy MM, Fr. Bob Fuentes MM, Sr. Meg Gallagher MM, Sr. Marilyn Jean Graf MM, Karen Hill MMAF, Fr. Jim Kofski MM, Bob & Nancy McFarland (Affiliates), Kelly O'Brien MMAF, Fr. Bill O'Leary MM, Laura Olson, Sr. Phyllis O'Toole MM, Tawny Thanh & Hiep Vu MMAF, Ursuline Srs. Mamee, Walter Saunders and Sephim Xavier, Lynne Walker MMAF;

USA: Mary Lou Doran (Maryknoll Call & Response), Fr. Ray Finch MM, Gabriale Tai (MMAF finance) and daughter, Susan Weissert MMAF (AIDS Task Force);

VIETNAM: Fr. Tom O'Brien MM, Allison, David & Diep Purvis MMAF, Fr. Charlie Robak MM.

VIETNAM REFUGEES RESETTLED IN FRANCE

Six Vietnamese refugees who fled to Thailand some 20 years ago have left for resettlement in France. The men were the only ones left of a group of 47 Vietnamese refugees who had been housed at the Special Detention Centre in Bangkok.

About 14 of the group were repatriated to Vietnam last year, 19 were resettled in the US, two in Belgium and 12 in France, including the last six refugees.

Olivier Morin, SJ, who heads the JRS release program in Bangkok, devoted his time over the past year to identifying durable solutions for the remaining Vietnamese refugees, according to JRS AP information officer Mona Laczo. "He said he was relieved that the difficult and challenging task has finally been accomplished," she said.

Fr Olivier accompanied the men to the Bangkok airport Feb. 8, together with representatives from UNHCR, the French Embassy and Thai Immigration authorities.

NGOs RESTART IN WEST TIMOR CAMPS

International agencies such as Medicins Sans Frontieres and Care International have resumed assessment of refugee camps for East Timorese in West Timor. International aid agencies had left West Timor following the murder of three UNHCR staff by rampaging militias last year on Sept. 6.

"The arrival of the agencies will help many refugees in the camps," said JRS Indonesia director Edi Mulyono SJ. "Living conditions are especially harsh for them during the rainy season. There are many people who are sick and medical assistance is urgently needed. JRS is doing its best with limited resources to help the refugees."

The JRS team in Betun assisted 204 refugees to return to East Timor Feb. 14. "JRS registered 174 of the refugees who returned," Muryono reported. "The others came from the list of the task force of the government of Indonesia." By Feb. 14, according to JRS Betun coordinator Maxi Ayun Djati Purnomo, JRS had registered 240 refugees who want to return, and more were expected in the following days.

So far, the team said, it had experienced no interference with repatriation work in Betun or intimidation by militias, some of whom even helped members of their families register at the JRS office. Also in Kupang and Atambua, JRS said it felt almost all camps were safe to enter, without intimidation. In Kupang, field workers said refugees who want to return to East Timor can say openly they want to do so without threats.

JRS registered 74 refugees in Kupang who want to return to East Timor. About 500 refugees are waiting to return from the area, most registered by Indonesian Lt. Camilo dos Santos. Refugees in Kupang need transport by ship to go home

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MMM TEAMS: Please send reports & photos by 1st of month to Maryknoll MEKONG newsletter editor Jim Campion at e-mail address maryknol@ksc.th.com or mail to: MARYKNOLL MEKONG MISSION, 2074/17-18 NEW ROAD, BANGKOK 10120, THAILAND

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