This short book, based on the lecture series given by the author at the Chavara Institute of Indian and Inter-religious Studies (CIIS) in Rome in December 2001, seeks to address the criticism that the Church today is too western.  The influence of Asia has been as strong as that of Europe and the West, it is argued, at least in terms of the twenty-one ecumenical and general councils (Nicaea I to Vatican II). It was dominant in the early councils, loomed large in the background during the Middle Ages, and resurfaced more openly at Vatican II (1962-5).

Through its challenging title, the book seeks to remind westerners of this hugely beneficial eastern contribution and to urge Christians in Asia to recover their eastern roots rather to focus too exclusively on rejecting what appears western.

From the Conclusion

The three chapters tell their own story. There is hardly the need of a Conclusion.

In the councils of the early Church, Asia made the largest contribution of all the continents in terms of participants and of theological input. The influence of the eastern church was predominant. The centre of the Church is more accurately seen as located in Asia Minor rather than – following common Eurocentric approaches to geography and history – around the Mediterranean sea. The eastern face of Greek thought also pushes the centre into Asia. Just how far east is illustrated by the spread of Christianity into India and the far East, most notably the expansion of the Syriac (Nestorian) church into China, and by Manichaeism, which must be seen within the context of Christianity and which, originating in Mesopotamia, spread both east and west, so linking western Asia, where the Church was most established, with eastern. Finally, the decrees issued by these early councils reveal not only the theological content of the eastern and Asian church but also an eastern mentality, perhaps best seen in a mainly cyclical view of life, in spaciousness and flexibility of language, and in the quest for accommodation and unanimity.

Following the sad schism between the churches of East and West beginning in the eleventh century, and the Islamic conquests of much of the Byzantine world, the centre of Christianity moved to west Europe. The major councils, best described as general councils of the western church, were held in Rome, France, Germany and Switzerland. Almost all the participants were Europeans. Nevertheless the western Church clung to its Asian roots, hesitant to outgrow them. It accorded greater status to the councils of the early Church than to its own. It sensed its own insecurity and remained in awe of its eastern and Asian past. In the sixteenth century, the council of Trent began by affirming the Nicene creed, thus placing itself in the mainstream of the early Church, and, while benefiting from many insights of the Reformation, in various ways also preserved the catholicity of the Church against an excessively Eurocentric theology and spirituality.

By the time of the first and second Vatican councils, Christianity had developed into the largest and most widespread world religion. The influence of Asia began to be felt again more directly. It provided a significant number of bishops at the first council and they made a modest contribution to the proceedings. At the second Vatican council the number of participants from Asia – especially indigenous Asians as distinct from European missionaries – grew significantly, as did their contributions, especially as the council progressed. The council contributed to rebalancing the Church away from Europe, towards Asia and the other continents.

What of the future? Maybe the next council will take place in Manila or Delhi, returning the Church to the Asian location of its first ecumenical council in Nicaea. The churches of Asia have already played a prominent role in the reception of Vatican II and this will surely grow, much to the benefit of the wider church. The second Vatican council, as well as the caution of the councils held after the beginning of the East-West schism, especially those of the Middle Ages, encourage a certain liberation from what is sometimes called western colonial theology and spirituality. Nevertheless, in view of Asia’s unique and profoundly beneficial contribution to Christianity through the early councils, this liberation will be healthier for all if it includes prominently a recovery of Asian roots as well as any necessary rejection of what is onesidedly western.