There is an exciting development in the Church today related to a new understanding of the concept of "mission", an insight that could have  profound long-range effects on the present notion of ministry.

The theme chosen as the subject for treatment in this issue of the Journal suggests that it is time to reflect on the consequences of the Vatican Council's decision, back in 1965, to take the issue of a change in the celibacy requirement for the priesthood off the agenda.  Some new work by theologians in the Church in Asia might just provide an opportunity for Catholic priests who are currently married to bring their expertise to the ministry, even though they are presently not permitted to function publicly as priests. 

We are referring here to a new insight into the concept of the "kingdom of God" as a basic element in the notion of mission especially as it is being presented by certain theologians in Asia.  Because the Church in Asia is but a small minority among several large non-Christian religions, the Catholic Church has been required to rethink its approach to evangelization and adapt the mandate of Christ "to teach all nations" to the situation of its contemporaries.

But first, let us take a brief look at the concept of the "kingdom of God" as we have traditionally understood it in the Catholic Church.  Until recently the expression has been synonymous with the Church.  But an evolution in this understanding is taking place.

Although the expression "the kingdom of God" was used in several Vatican II documents, principally in the document on the Church (Lumen Gentium), the Council distanced itself from an identification of the notion of the kingdom as synonymous with the Roman Catholic Church as had been expressed in the Encyclical, Mystici Corporis, authored by Pope Pius XII.

Later, in his Encyclical Letter entitled "Redemptoris Missio" Pope John Paul, especially in the second chapter of this document published in 1990, clearly separates the notion of the kingdom from the Church, but shows that in Jesus Christ  the kingdom is made present:  "The proclamation and establishment of God's kingdom are the purpose of his mission … but that is not all.  Jesus himself is the Good News.  … the kingdom of God is at hand  … it is destined for all humankind"

Finally, in  a document entitled "Evangelization in Asia", published in 1991, the Federation of Asian Bishops' Conferences Office for Evangelization states that the Reign of God is a universal reality, extending far beyond the boundaries of the Church.  It is the reality of salvation in Jesus Christ, in which Christians and others share together.  They say "The Kingdom of God is therefore universally present and at work.  Wherever men and women open themselves to the transcendent Divine Mystery which impinges upon them, and go out of themselves in love and service of fellow humans, there the Reign of God is at work … Where God is accepted, where the Gospel values are lived, where the human being is respected … there is the Kingdom".

Now, returning to our earlier reference to the meaning of mission there is some interesting writing being done on the subject by a theologian in Washington.  He is Peter C. Phan, born in Vietnam and presently teaching at the Catholic University of America as well as serving as the current President of the Catholic Theology Society of America.  He maintains that the present understanding of mission should be corrected.  In fact he would have us reverse the notion of Church and reign of God.

Phan's theory is contained in a recent article entitled "Proclamation of the Reign of God as Mission of the Church: What for, to Whom, by Whom, with Whom, and How?"  The full text of this remarkable article may be found on the internet at: http://www.sedos.org/english/phan.htm.  According to the author the historic notion of mission is that it of saving souls by preaching to the pagans by missionary priests from our western countries, baptizing these persons and making them members of the Church.

It now appears that this traditional approach to evangelization is no longer relevant.  With the end of colonialism, the political and social independence of developing countries and, in general, the massive rejection of traditional systems of belief in the post-modern world the former mission approach is  no longer welcome.

Phan proposes that a new theology of mission must examine the relations between the four key terms, proclamation, reign of God, church and mission in a radically different way.  According to him the old theology prioritizes these four realities in their descending order of importance: church, proclamation, mission and reign of God.  The new way prioritizes them in just the opposite order: viz, reign of God, mission, proclamation and church.  All the elements remain but the emphasis has changed.

Through the recent insights of biblical research we have come to realize that the reign of God was central in Jesus' ministry.  It is the heart of his preaching:  "the time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news". (Mk 1: 15).  His miraculous deeds are signs that the kingdom of God that he was announcing has arrived.  This kingdom is said to be of God because its arrival signals the gracious, forgiving, and redeeming presence of Yahweh in the world, and it is not the fruit of human efforts.  This kingdom is open to all, and all are invited to enter into it.  (Lk 4:18).

Once again we read in Redemptoris Missio that liberation and salvation are brought by the Kingdom of God to human persons both in their physical and spiritual dimensions.  "The kingdom aims at transforming human relationships; it grows gradually as people slowly learn to love, forgive and serve one another".  The Encyclical continues:  "The Kingdom is the concern of everyone: individuals, society, and the world.  Working for the Kingdom means acknowledging and promoting God's activity, which is present in human history and transforms it.  Building the Kingdom means working for liberation from evil in all its forms.  In a word, the Kingdom of God is the manifestation and realization of God's plan of salvation  in all its fullness.” (15)

The meaning of the Kingdom is summarized succinctly in the Liturgy.  We read in the Preface for the Mass on the Feast of Christ the King that this kingdom is one of "justice, love and peace".

So, what does this new appreciation of the importance of the teaching on the Kingdom of God and its new emphasis in the understanding of mission mean for a generation of married priests?  To answer this question it would be fair to describe our present modern secular culture as a new type of missionary territory.  Large numbers of our contemporaries have either rejected, or are disillusioned with, the Church or have no interest in formal religion.  This is especially true of the younger generation, although there is an increasing interest among them in "spirituality".

It is our proposition that married priests are already engaged in this new type of priestly ministry and are especially adapted for it, for three reasons: location, training and motivation.

Married priests live with other people and share the same conditions of life.  They are not monks but, rather, participate in the marriage partnership and family life.  They work as academics, teachers, public servants and professionals.  They are involved in the operation of the criminal justice system and serve as parole officers.  They participate in voluntary organizations for the benefit of local charities or international development.  They engage in debates with others on questions of genetic engineering and new kinds of questions about medical ethics.  They live among others.

Secondly, married priests have had many years of special training that equip them to share their theological insights, provide counselling and draw from the vast storehouse of the Church's social teaching as it applies to the social problems of our day.  They continue their life of daily prayer and reading of spiritual authors and know how to apply the lessons of the gospel to the often painful problems of life in the city.

Finally, these men have the motivation that is needed for the long haul.   Marriage with its joys and sorrows has contributed to their personal maturity and happiness.  Above all this new condition has not taken away their deep love for Christ and his captivating appeal to human nature.  They are ready and willing to share this passion with others.

In conclusion, there is a most interesting statement in one of the lesser-known documents from the Second Vatican Council that can further illuminate the subject under discussion, that is, the power and importance of the notion of the Kingdom of God in our midst. 

 The reference is to the Council's Decree on the Missionary Activity of the Church (Ad Gentes).   The document reminds the missionary that he or she should be joined to those persons with whom they live with esteem and love.  It encourages them to share in the cultural and social life of these persons by various exchanges and enterprises of human living.  It continues: "Let them be familiar with their national and religious traditions, gladly and reverently laying bare the seeds of the Word which lie hidden in them … but at the same time, let them try to illumine these treasures with the light of the gospel, to set them free, and to bring them under the dominion of God their Saviour"  (11)

Here, then, is the challenge that is offered to married priests, to accept the vision of a new apostolate by becoming missionaries in the kingdom that is unfolding among us.

"And he said, "The kingdom of God is as if a man should scatter seed upon the ground …..  but when the grain is ripe, at once he puts in the sickle, because the harvest has come" (Mk 4:26).