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Final Statement, VII AsIPA General Assembly 2015
VII AsIPA General Assembly
“GO…I AM WITH YOU ALWAYS” (MT 28:19-20)
SCCs/BECs LIVING WITH PEOPLE OF DIFFERENT FAITHS AND BELIEFS
Thursday 22nd – Wednesday 28th October 2015
Baan Phu Waan Pastoral Training Center, Archdiocese of Bangkok, Thailand
FINAL STATEMENT

INTRODUCTION
1. We, the 118 participants – 34 lay, 14 religious, 57 priests and 13 bishops – from 15 countries (Bangladesh, India, Indonesia, Japan, Korea, Malaysia, Myanmar, Pakistan, Philippines, Sri Lanka, Taiwan, Thailand, Vietnam, Africa/SECAM-Ghana, and Germany) came together at Baan Phu Waan Pastoral Centre in the Archdiocese of Bangkok in Thailand to participate in the VII Asian Integral Pastoral Approach (AsIPA) General Assembly from October 22nd to 28th, 2015. We aimed to deepen our communion and to discover our source of inspiration from the Word and the Eucharist, especially to share our experiences in Small Christian Communities/Basic Ecclesial Communities (SCCs/BECs) on living with people of different faiths and finding creative ways to bring deeper peace and solidarity in our world.

2. As part of the program, we visited a few SCCs/BECs in three dioceses of Thailand. The visit was an impressive experience of openness and harmonious living with people of different faiths as we were welcomed by them even in their mosques and temples and shared the joys and hopes of interreligious life. We were also strengthened by the faith of SCCs/BECs as we joined them for gospel sharing and visiting the neighborhood. We deeply thank the Church of Thailand for their very warm and generous hospitality and witness of a Church that is alive.

SCCs/BECs AN EXPRESSION OF COMMUNION AND MISSION
3. This assembly is significant because we celebrate fifty years since the Second Vatican Council and twenty five years of the Federation of Asian Bishops’ Conferences (FABC) Fifth Plenary Assembly in Bandung, Indonesia. The Second Vatican Council redefined the Church as People of God and put communion at the heart of what it means to be Church. The foundation of communion is to be understood in the context of the Holy Trinity. Communion, however, is intrinsically linked to mission because mission shapes the way we are to be church (Ecclesia in Asia [EA] 24). The People of God, where every baptized person participates in the priestly, prophetic and kingly role of Christ (Lumen Gentium [LG], Chapter 1) naturally forms local faith communities.

4. The efforts of the FABC to understand communion from an Asian context has been greatly beneficial. Its constant thrust in forming SCCs/BECs has resulted in many local churches in Asia taking steps to promote them. At the FABC V Plenary Assembly, it was clearly mentioned that the Church in Asia will have to be a ‘communion of communities’, where laity, religious and clergy recognize and accept each other as brothers and sisters in a common mission (FABC V 5, 8).

Final Statement, VII AsIPA General Assembly 2015
5. SCCs/BECs have been viewed as the renewing instrument and direct fruit of this Church as People of God in communion and mission of the Second Vatican Council. In its reception in Asia, FABC has supported the growth of SCCs/BECs as a New Way of Being Church. The reports from different countries during the VII AsIPA General Assembly saw the SCCs/BECs enflesh the Second Vatican Council vision of Church as follows:

5.1. People have experienced a deepening of the faith through the SCCs/BECs.
5.2. SCCs/BECs have become a ‘launching pad’ to nurture the laity; those who have been trained have become more confident facilitators of SCCs/BECs with a clear vision of the Church; have grown in awareness of their dignity and call as baptized and have become co-responsible with the ordained in the mission of the Church.
5.3. Thirst for Jesus and His Word has deepened with the different Bible sharing methods used in SCCs/BECs; by living the Word of God, they edify each other, even to the non-believers, not only by words but by action as well.
5.4. SCCs/BECs have broken down barriers between priests and people, as priests and even bishops now sit together with them for SCC/BEC meetings.
5.5. SCCs/BECs are growing and more dioceses are promoting it.
5.6. The AsIPA General Assemblies become a source of revival for the SCCs/BECs. The AsIPA tools enable them to develop a deeper relationship with God through the Word and the Eucharist. The AsIPA methods and texts are very helpful and fruitful for the New Evangelization – of families, communities, and parishes. Publication of locally-designed modules for SCCs/BECs is also taking place.

6. However, there are still many areas for improvement as follows:
6.1. Many of the laity are traditional and are not open to the new challenges for the renewal of the Church; on the other hand, those who are involved in Church activities lack appropriate formation.
6.2. Many parishes are still clergy-centered and do not involve the SCCs/BECs in the parish activities.
6.3. SCCs/BECs are not made a pastoral priority in the dioceses; transfers of priests without supportive replacement can affect the functioning of SCCs/BECs; there are also not sufficiently-motivated priests, religious and lay animators to promote and nurture SCCs/BECs.
6.4. It is not easy to get the youth involved in SCCs/BECs.
6.5. Mass Media, extra tuition, seasonal farming, employment, etc. hinder some from participation in SCC/BEC activities.
6.6. In some countries, church leaders are unable to attend SCC/BEC meetings because of political and religious restrictions.

7. However, even more than the talks, reports and discussions, we the participants in this assembly also experienced being a communion-in-mission as we deepened our relationship with Jesus and with one another through sharing the Word of God and celebrating the Eucharist every day. The AsIPA texts on Spiritual Formation, Training of Leaders and Interreligious Dialogue motivated us to go forward. The Word of God also challenged us especially in living with people of different faiths. In this assembly, we took on this challenge seriously.

SCCs/BECs IN THE MULTI-RELIGIOUS CONTEXT OF ASIA
8. Asia, the birthplace of many of the world’s ancient civilizations and religions, is a continent blessed with vibrant communities with their colorful mixture of cultures, religions and philosophies, many of which are more ancient than Christianity. St. John Paul II also identified and appreciated this multi-religious nature of Final Statement, VII AsIPA General Assembly 2015
Asia when he said “Asia is also the cradle of the world’s major religions—Judaism, Christianity, Islam and Hinduism. It is the birthplace of many other spiritual traditions such as Buddhism, Taoism, Confucianism, Zoroastrianism, Jainism, Sikhism and Shintoism. Millions also espouse traditional or tribal religions, with varying degrees of structured ritual and formal religious teaching” (EA 6).

9. In Asia only 4.5% of the total population is Christian and only less than 3% of Asia’s population is Catholic. In the face of our multi-religious and minority context in Asia the FABC, positively appreciating this pluralism and diversity as enriching, calls upon the SCCs/BECs to prepare themselves to engage in a dialogue with the people of different faiths.

SCCs/BECs LIVING WITH NEIGHBOURS OF DIFFERENT FAITHS
10. Although ignorance and intolerance of other religions continue to plague society and have produced tensions, conflicts and violence, in this assembly we have exchanged a lot of positive stories on interreligious dialogue through SCCs/BECs that have inspired us. From these stories, we learned that:
10.1. To have genuine interreligious dialogue, we must honestly recognize our differences as well as our common beliefs. Genuine interreligious dialogue begins first by entering deeply into our own faith. It also means stepping into the shoes of the people of the different religions and trying to see the world as they see it. To enter into a dialogue demands that we are poor in spirit, in order to be rich in love. Love is the method of dialogue.
10.2. SCCs/BECs engage in the “dialogue of life” with our brothers and sisters of other religious traditions, greeting them on their feast days and being with them in life’s happy and vulnerable moments such as weddings, sickness, natural calamities and death. Relationships and friendships built in these dialogues enable us to support, encourage and reach out to each other.
10.3. SCCs/BECs also engage in the “dialogue of action” acting as good Samaritans to peoples of other faiths, and working with them on issues of justice, peace and solidarity for the common good.
10.4. SCCs/BECs exercise the “dialogue of religious experience” by entering into the different spiritual traditions through celebrations and sharing. It is done through a life of listening, learning and a constant reflection on what God may be saying through these other religious traditions. In and through interreligious dialogue we mutually exchange our divine experience.

CHALLENGES FACED BY SCCs/BECs IN INTERRELIGIOUS DIALOGUE
11. God “wants everyone to be saved and reach the full knowledge of the truth” (1Tim. 2:4). In this line, the Church also says that it rejects nothing that is true and holy in the other religions (cf. Nostra Aetate 2).

12. In our engagement with peoples of other faiths, we are faced with the following challenges:
12.1. To give our people a sufficient understanding of their Christian identity and Church teachings to avoid confusion in interreligious dialogue.
12.2. A lack of knowledge about the other religions, fear of the unknown, suspicion, lack of self-critical assessment, superiority and inferiority complexes, disparity between those taking part in dialogue, confusion between faith and reason; culture and religion, may also hinder interreligious dialogue.
12.3. A lack of qualities needed for dialogue like attentiveness, kindness, respect, patience, forgiveness, acceptance of the other person as belonging to the same human family also affects interreligious dialogue.
12.4. A lack of enthusiasm to witness and proclaim Christ and substituting proclamation with dialogue can pose a challenge to the mission of the Church (EN 41, RM 42).
Final Statement, VII AsIPA General Assembly 2015
12.5. Instrumentalization of dialogue for personal, political or economic gain blocks authentic interreligious dialogue.
12.6. A lack of proper understanding of God’s Kingdom also affects interreligious dialogue. SCCs/BECs are challenged to witness and to live in solidarity with all people of the human family.
12.7. Besides strengthening the already existing SCCs/BECs, there is a need to form and encourage Basic Human Communities (BHCs) that can be a powerful means for communal peace and harmony and help us to move from religiosity to spirituality in action (FABC Papers No. 48, 1987).
12.8. Theological issues raised by interreligious dialogue such as concept of God (are we praying to the same God), concept of the People of God (are they also people of God (LG 2,16), Jesus as the only Savior (EA10), relativism, inculturation (Christianity as a foreign religion), etc. may generate negativity towards people of other faiths. Interreligious dialogue is an attitude that makes us capable of meeting God in the mysterious ways God is present in other religions. It also reminds us and our SCCs/BECs to find creative paths for articulating and living our faith in a multi-religious context (EA 18).

CONCLUSION
13. We therefore recommend:
13.1. To the SCCs/BECs:

• a. That special effort is made to involve youth and the whole family in SCCs/BECs;
• b. That SCCs/BECs seriously enter into interreligious dialogue;
• c. That we join efforts with people of other faiths to promote human rights and address especially
  issues of the environment, poverty, injustice and violence.

13.2. To bishops and priests:

a. To ensure strong supportive structures for SCCs/BECs at the national and diocesan levels;
b. As spiritual leaders to be at the forefront of interreligious dialogue promoting unity inside and outside the Church.

13.3. To the FABC – AsIPA Desk:
a. To develop a pastoral plan, more resource materials and to organize training programs that can help promote interreligious dialogue at the SCC/BEC, parish and diocesan levels.

14. Our experience in this general assembly has strengthened us and challenged our SCCs/BECs even more to be “solid starting points for a new society based on a civilization of love” (RM 51, EA 25) especially as Pope Francis challenges us to be a church of mercy and compassion (Misericordia Vultus 15).

15. We want to thank our SCC/BEC pastoral teams and especially our SCC/BEC communities who untiringly live the Christian faith and its mission. We also acknowledge with deep gratitude the generous support given to us by Missio-Aachen, Missio-Munich, Aid to the Church in Need, Propaganda Fidei, many benefactors, the local organizing team in Thailand and the AsIPA Resource Team as well as the FABC-OLF, AsIPA Desk, for overall coordination work.

16. Ending this Assembly on October 28, the very same day that the Declaration on the Relations of the Church to Non-Christian Religions was issued fifty years ago, challenges our SCCs/BECs even more to promote interreligious living. May our dear mother Mary intercede for us to live creatively and faithfully with peoples of different faiths!

AsIPA General Assembly VI
Chintana Center, Nainamadama, Sri Lanka 18-24 October 2012
FINAL STATEMENT
GO, YOU ARE SENT FORTH! FOLLOWING JESUS IN MISSION:
SMALL CHRISTIAN COMMUNITIES SERVING AND MINISTERING

1. COMING TOGETHER
1.1. We the participants of the AsIPA General Assembly VI of the Asian Integral Pastoral Approach (AsIPA) – 57 lay people, 71 clergy, 11 bishops, 12 religious from 16 countries (Bangladesh, India, Indonesia, Korea, Malaysia, Mongolia, Myanmar, Pakistan, Philippines, Singapore, Sri Lanka, Taiwan, Thailand; also from Germany, South Africa, Switzerland) came together here at Chintana Center, Nainamadama in Sri Lanka from 18-24 October 2012, to share our experiences, to deepen communion among us and to reflect on the theme of mission.

1.2. The Federation of Asian Bishops’ Conferences Office of Laity and Family (FABC OLF), AsIPA (BEC) Desk and participants of this assembly express our deep gratitude to the Church in Sri Lanka, especially the local organizers of this event led by the Most Reverend Kingsley Swampillai, Bishop of Trincomalee, for the warm hospitality extended to us, the efficient rendering of logistic and technical support and the edifying experience of Church as communion evident in the daily process of the assembly and especially through the exposure in the Small Christian Communities/Basic Ecclesial Communities (SCCs/BECs) in the dioceses of Chilaw, Kurunegala and Colombo. We also thank our host diocese, Chilaw, especially Most Reverend Valence Mendis, Bishop of Chilaw for the warm welcome extended to us.

1.3. We also would like to thank the Papal Nuncio His Excellency, Joseph Spiteri for gracing our event and imparting a Papal blessing. We remember with gratitude the late Bishop Oswald Hirmer for journeying with us till his death on 5 March 2011. We deeply appreciate Most Reverend Bishop Emeritus Fritz Lobinger for accompanying us. We thank Propaganda Fidei and MISSIO for long years of friendship and support.

1.4. It is providential that we could gather in the midst of important events and celebrations in the Catholic Church all over the world: the 50th year of Vatican II, the 20th year of the Catechism of the Catholic Church, the Year of Faith October 11 2012 – November 2013), the Synod of Bishops on the New Evangelization for the Transmission of Faith and the 40th anniversary of the FABC. We hope that our ecclesial gathering here in Asia contributes to the discernment and renewal happening in the universal church as it strives to be more faithful to Jesus and at the same time responsive to the challenges of our world.

1.5. We are conscious of the painful realities that continue to exist in some of our countries but are also encouraged by the positive developments we have strived hard to achieve. We are aware of the abject and ever deepening poverty even as we acknowledge how extensive economic growth has benefitted our people especially the poor and the young. We are heirs to ancient traditions and bearers of cultures so varied and rich and we are so saddened by the threat and damage to our Asian cultures brought about by materialism, secularization and individualism that accompanies distorted economic development, together with the negative effects of migration and globalization. We are pained by the growing fundamentalist tendencies in some religious traditions even as great strides have been made in inter-faith harmony and solidarity. We are appalled by the continued existence of corrupt governments, politicians, judiciary officials, administrators and businessmen; the degradation of our women, young girls and even children, even as people especially through peoples’ and non-governmental organizations have become more ardent in promoting human rights and social justice.

1.6. It is to be admitted that many problems exist in the church. Clericalism and hierarchical dominance as well as the apathy of a majority of the baptized to the mission of the Church continue to exist. However we have seen much growth in grassroot Christian communities, in the way they live their faith.

1.7. In the midst of these socio-political and religious realities, we in this 6th AsIPA General Assembly took upon ourselves the theme: “Go, You are Sent Forth. Following Jesus in Mission: Small Christian Communities Serving and Ministering”. We wanted to seriously take the challenge of responding to the local as well as global realities that are experienced in the daily lives of our peoples in grassroot settings and make our SCCs/BECs sincerely follow the footsteps of Jesus in our life of communion and mission.

2. JOURNEYING IN FAITH
2.1. In our on-going faith journey towards a participatory church, we looked critically into our work in AsIPA by going through the research done in SCCs/BECs in five parishes from five dioceses in five Asian countries that have been using AsIPA to build up a participatory church.

2.2. In the spirit of the theme of the 5th AsIPA General Assembly: “Bread Broken and Word Shared”, we saw in the research data how our SCCs/BECs live as Eucharistic communities – people growing in their faith and life of discipleship, in their relationships within the family, in the neighborhood, in their involvement in parish life and especially in their participation in Eucharistic celebrations. They see this growth as a direct result of their regular sharing on the Word of God and the constant effort to live the Christian faith.

2.3. However, the research findings on the AsIPA process made us realize that in the life of the SCCs/BECs, we need to give greater emphasis to the area of mission. Although certain efforts towards reaching out to neighbours in need and joining neighbours of different religious traditions in social events (such as weddings, birthdays, feasts, burials) are made, much of these are done as individual efforts. The growth in spiritual life achieved in the SCCs/BECs has yet to sufficiently flow into active mission towards the needy, marginalized, oppressed and people of other faiths.

2.4. The country reports presented in the assembly also affirmed the results of the research and highlighted new initiatives taken in the SCCs/BECs. Gospel Sharing continues to invite people into a more faithful following of Jesus. Formation and awareness programmes continue to be designed to deepen people’s understanding and living out of the faith. Additional training for new parish formation teams and diocesan teams is being done. Increase in the attendance and participation in Eucharistic celebrations is noted. Strengthening of political and social action in SCCs/BECs is also reported.

2.5. Some new initiatives were noted in the following areas: focusing on the formation of the clergy and religious, as well as the youth; new bible formation programmes and bible sharing methods; new areas of ministry such as those serving prisoners and migrants; restructuring parish life, Parish Pastoral Councils and leadership systems to serve the Church in the neighbourhood.

2.6. The most inspiring part of our journey here in the AsIPA General Assembly VI was the exposure experience in twenty one parishes. They showed how the AsIPA methodology helped the people to be rooted in the Word of God. It also revealed that a sense of belonging as Church had increased and they experience a greater level of Christian communion. Familiarity and knowledge of the bible has increased among the people and they are learning to seek answers to their struggles in the light of the Word of God. We were inspired by the family-oriented leadership and touched by the culture in the daily lives of people, in their joys, hopes and celebrations.

3. FOLLOWING JESUS IN MISSION
3.1. God has called us not as individuals but as a community (LG,9). Through baptism the Lord has invited and commissioned all the faithful to be at the service of the Church and humanity (cf. 2Pet.2:9; LG,31; AA,3).

3.2. We affirmed that SCCs/BECs are a force for mission and evangelization in the Church and they are an effective means of promoting communion and participation (RM,51;EA,24,25). SCCs/BECs are “solid starting points of a new society based on a civilization of love” (RM,51).

3.3. Faith has to be lived, shared, witnessed to and proclaimed simultaneously. One should not think that SCCs/BECs are just programs and activities but are to be experienced as a participatory Church in our daily life. In a situation where human dignity and environmental ecology are not respected, the life and mission of SCCs/BECs should flow from a deeper sense of charity and social justice towards the building up of God’s kingdom.

3.4. Being sensitive to Asian realities – multi-religious, multi cultural, multi-lingual – we are called to link our SCCs/BECs with people of other faiths so that SCCs/BECs can become salt and light to the world (cf.Mt.5:13-16). The people of other faiths are our neighbours and the Lord has given us the command to love our neighbours as ourselves (cf.Lk.10:29-37). In response to the Lord’s command, SCCs/BECs in the long run can help in developing small neighbourhood/human communities. These communities promote peace, justice and harmony in society.

4. SERVING AND MINISTERING
4.1. Since the church is communion, there should be participation and co-responsibility in mission and ministries. The multifaceted Asian realities create unique ministerial situations in Asia that call our SCCs/BECs to evolve new forms of pertinent ministries. Moreover many Asian countries have their own unique problems, which demand contextual ministries. The ministry of healing, dialoguing with other Christians and people of other faiths, helping migrants and internally displaced people, providing homes for orphans of war, empowering abandoned women, fighting against nuclear power, working for justice, peace and reconciliation, defending the rights of individuals, groups and nationalities, creating new opportunities for the unemployed, fighting against corruption, ministering to youth gone astray, taking care of the abandoned elderly, are some examples of such new ministries. Thus an explosion of lay ministries is experienced in the churches of Asia thanks to the SCCs/BECs which have become the birthplace of such new ministries, enfleshing in our time the Pauline understanding of the Body of Christ (cf.1Cor. 12).

4.2. Many new ministries cannot be satisfactorily done at the level of the SCCs/BECs alone. National and diocesan SCCs/BECs teams should enable more networking with other SCCs/BECs within the local church and even across the world as well as joining hands with other agencies working in the same direction.

4.3. New ministries are emerging as a response to the needs of the time and place and are essentially spontaneous and local. Ministries are to be exercised at different levels – SCCs/BECs, parish and diocese – and must be done as a team so that we avoid individual domination and eliminate the fear of creating parallel structures to that of ordained ministries. These ministries must be practiced on a rotating basis so that many get a chance to participate and the local church becomes truly a participatory church. These new ministries demand proper training and formation so that ministers become truly equipped followers of Jesus in mission (cf. Eph. 4:7-16).

4.4. In animating and forming these new ministries that emerge from the interaction of SCCs/BECs and the contextual realities of Asia, the role of bishops, priests and religious is vital. It should be that of enabling. They become ‘servant leaders’ and ‘people growers’. They inherit the vision of a participatory church in their formation and are equipped with the skills necessary to become enabler priests and religious (cf.Jn.13:1-20, Mk 10:35-45).

4.5. In this way, the vision of Vatican II with regard to mission and ministries can be materialized through the SCCs/BECs. The One mission of Christ can be achieved through the exercise of a variety of ministries (AA, 2,10). The church through SCCs/BECs can truly become a communion that is sent forth following Jesus in mission; serving and ministering.

5. GO, YOU ARE SENT FORTH
As we move forward in our journey towards a participatory Church, we recommend the following.
5.1. That SCCs/BECs be called upon to become homes for migrants and the displaced as they experience a sense of loss and confusion in leaving behind their own communities.

5.2. That SCCs/BECs, while fighting the consumerist and individualistic values brought about by globalization, be called to embrace the people who are affected by it and work hard to bring them into the civilization of love.

5.3. That SCCs/BECs realize that one of their important duties is to form good social and political leaders with Christian values and vision, in a society where we see corruption at various levels of leadership,

5.4. That SCCs/BECs be called to work for Christian unity (ecumenism) and be agents of interfaith dialogue within families and in the neighborhood in the context of religious pluralism.

5.5. That SCCs/BECs facilitate a deeper ownership of the vision of a participatory Church and co-responsibility.
5.6. That Church and SCC leaders recognize the gifts and talents of all, to build up the body of Christ by exercising an enabling leadership style.
5.7. That SCCs/BECs motivate the participation of non-active members such as the men and youth by listening to them first and engaging them in ways that they find meaningful.

5.8. That SCCs/BECs members and leaders are given theological and pastoral formation so that the sensus fidelium is promoted and strengthened.

5.9. That SCCs/BECs work hard to deepen the faith of their members by providing them better catechesis on the deposit of faith in this Year of Faith as the Holy Father invites the Church to go through a new evangelization,.

5.10. That SCCs/BECs make use of the Group Response Gospel Sharing Method and Amos Programmes whereby they can become real prophetic communities.
SCCs/BECs are sent forth to follow Jesus in mission serving and ministering. This is a long but rewarding journey that can be made only in the power of the Risen Lord. May Mary who by her presence inspired the first community of disciples to be a true community, guide and accompany our SCCs/BECs on the way to the Kingdom of God. And the Spirit of the Lord who calls us to a new evangelization, energize our SCCs/BECs towards a deeper and more courageous following of Jesus in our world. “Go, and I will be with you always until the end of time!” (cf.Mt. 28:20)

FINAL STATEMENT OF 5TH AsIPA GENERAL ASSEMBLY
Held at Regional Major Seminary, Davao, Philippines
From October 20th – 28th 2009.
“Do this in Memory of me (Lk.22:19): Bread Broken and Word Shared in SCCs”

1. Preamble
1.1 The 5th AsIPA General Assembly gathered 225 participants from 17 countries at the Regional Major Seminary, Davao city, Philippines from October 20th to 28th 2009. As we are gathered here we remember that this is the land where some 40 years ago the seeds of BECs/SCCs1 were first sown. We also respectfully remember the BEC leaders who were martyred during the Martial Law for their prophetic commitment.
1.2 Linking with the previous assembly in Trivandrum which discussed the sacraments in SCCs and continuing the reflections of the 9th FABC Plenary Assembly on, “Living the Eucharist in Asia” and the Synod on the ‘Word of God’ in Rome, this assembly took the theme “Do this in Memory of me (Lk.22:19): Bread Broken and Word Shared in SCCs”. We shared how the Word and the Eucharist were lived in the SCCs and we were challenged as to how SCCs can become catalysts of integral evangelization.

2. Asian Realities in SCCs.
2.1 One of the tangible results of SCCs is the interest in the Word of God. Many members own a Bible and make efforts to know the Bible better.

2.2 One of the most visible fruits of SCCs sharing and living the Word is the growing sense of belonging in these communities.

2.3 Being guided by the Word of God, SCCs in participating countries are growing in their commitment to reach out to those in need in the neighbourhood and are enabled to read the ‘signs of the times’ and respond in the light of the Gospel.

2.4 Confirming what Pope John Paul II stated in Redemptoris Missio para 51, in many countries SCCs have become centres for daily catechesis and contextualized faith formation. They are agents of evangelization in their own way in the local context, enabling the community to take responsibility for the mission of sharing the message of Christian hope, peace and joy with their neighbours.

2.5 Although participation in Eucharistic celebrations has increased because of active involvement in SCCs; in many parts of Asia the communities are not able to celebrate the Sunday Eucharist regularly due to the lack of ordained ministers.

2.6 In some countries especially in the cities, due to the heavy schedule of work and travel, many SCCs have a low attendance for the Eucharist and for Gospel Sharing.

2.7 The experience of Gospel Sharing ‘sharing the word’ has shown that the Word of God is as important as the ‘breaking of bread’ in leading SCCs to a Christ experience. The participants also acknowledged the various other methods and approaches used in different Asian countries to break the Word of God in SCCs.

2.8 The experience of the various Gospel Sharing methods and the Eucharistic celebrations during this Assembly made us aware of the social and political realities in the region and how the SCCs are a sign of hope.

3. Theological Insights.
3.1 “Do this in memory of me” Both the Word and the Bread as sources of eternal life are integral parts of the
memory of Jesus that SCCs celebrate in the Eucharist and keep alive in their communities. (cf.FABC 9, 2009, Message)
3.2 “Word Shared” SCCs gather for regular sharing of the Word of God, for “human beings do not live by bread alone but by every Word that proceeds from the mouth of God”(Mt.4:4). The faith of the community is born out of and strengthened by listening to and sharing the Word of God which nourishes their faith and deepens the bond of communion, building up the community. (Eph 4:15-16)
3.3 “Bread broken”
“The Eucharistic community is constitutive of the invisible communion with God in Jesus and the Spirit and the visible communion of all people” (Ecclesia de Eucaristia.
35). The one bread and one cup of wine made from many grains of wheat and grapes crushed, is symbolic of the many members of the body of Christ unified in the Eucharist and of the gathering of all the people in the Kingdom. The breaking of the bread celebrates, deepens and fosters communion manifested in the spirit of unity, participation and sharing in the SCCs. The Eucharist makes present the total selfgiving and sacrificial love of Jesus (Jn.10:17) so that we may have life in abundance (Jn.10:10).
3.4 “Mission”
At the recently concluded 9th plenary assembly of FABC, the Asian bishops stated “we are convinced that meaningful, contemplative, experiential and prayerful celebration of the Eucharist has the potential to render the Christian communities of Asia powerful witnesses of Jesus, witnesses who are bearers of his presence, his love, and
his healing power”.(cf. Final Message). The Breaking of the Word and the Bread challenges the SCCs to share all the diverse charisms and gifts given by the Spirit and use them to build up the body of Christ (Eph.4:11-12) and carry out their mission to the world.

4. Challenges and Recommendations.
4.1 The presence of a large number of passive and un-churched members in our parishes is a great challenge to the SCCs.
4.2 In several Asian countries the socio-economic problems caused by migration, poverty and cultural upheavals are adversely affecting family life. The SCCs are called to respond to these realities in the light of the gospel.
4.3 Impelled by the Word of God, the SCCs are called to get involved in the social transformation of oppressive structures, based on the values of the Kingdom.
4.4 The Church is challenged to face the reality of finding ways and means of making the Eucharist an integral part of the life of the community.
4.5 The coordination of the efforts to form, strengthen and sustain SCCs in Asia is a demanding task.
4.6 The spirit of the ‘new way of being Church’ challenges SCC leaders and other  Church leaders to exercise a non-dominating and facilitative style of leadership.
4.7 The SCCs are called to integrate faith and daily life from the Eucharistic celebration so that their lives become sources of healing, unity and reconciliation.
4.8 The SCCs nourished by the Eucharist should become ‘Open Doors’ for faith seekers.

5. CONCLUSION
5.1 The Assembly gained a deeper understanding of the significant role SCCs can play both in celebrating Eucharist meaningfully and living it out in their daily lives.
5.2 In the light of discussions and sharing during the assembly the participants strongly felt that SCCs be exhorted to work harder to animate its members to take the Word and the Eucharist more seriously into their lives.
5.2 We are deeply grateful to Archbishop Fernando Capalla and his local team of organizers at the Seminary & other residence. For the exposure programme and for the SCCs / GKKs for their generous hospitality and hard work. We also acknowledge with gratitude the generous support given to us by MISSIO Germany and others who contributed towards the fund. FABC Office of Laity and Family, AsIPA desk for overall coordination work.
5.3 Finally we raise our hearts in gratitude and prayer to our Almighty Father through Jesus his Son and the Spirit that we may be continually led to grow as communities Sharing the Word and Breaking the Bread. We intercede to our Blessed Mother who guided the first community to live out the Word and the Eucharist, to be our source of inspiration and transformation. May we be given the grace to die as a grain of wheat to give new life in and through SCCs. ‘THY KINGDOM COME HERE IN OUR NEIGHBOURHOOD”