The Holy See and China to renew agreement on the appointment of bishopsLetters from ChinaPope Francis and China: diplomatic strategyFather Esteban Aranaz is a priest from Aragon, incardinated in the diocese of Tarazona (Zaragoza) and a missionary in China. He has been in Shanghai for nearly ten years, although his missionary work began 22 years ago in Taiwan, where he worked for seven years. Before his mission in China he was Rector of the Major Seminary and Director of the Theological Institute of his Diocese, professor of the same and Vicar General in Tarazona. He speaks Mandarin and seven other languages. He is passionate about art and music.
We spoke with him about the situation of the Church in China and his assessment of the operation of the agreement between the Church and the Chinese government for the appointment of bishops. It is estimated that there are between 15 and 20 million Catholics in China, representing approximately 1% of the population. In comparison, the evangelical community is somewhat larger.
Tell us who you are, how long you have been in Asia and China, and what your pastoral work consists of.
- I am a diocesan priest from Tarazona, Spain. My missionary journey began 23 years ago in Taiwan. I spent seven years there before moving to Shanghai, where I have been for ten years now.
My mission in China focuses on pastoral care to the Spanish-speaking and Portuguese-speaking Catholic community of Shanghai and the Yiwú Community in Zhejiang Province. In addition, I travel monthly to Beijing for other pastoral work, where I also give two retreats in Mandarin for young people.
How is it possible for him to work in China? Aren't foreign priests not supposed to practice there?
- In China there are restrictions on the presence of foreign priests, but my work is within an authorized framework for the foreign community. My situation has improved considerably. Officially, I minister to Spanish-speaking and Portuguese-speaking Catholics, but through personal contact and friendship, I also have a significant relationship with many Chinese faithful. Since last Christmas in fact, I am organist at the Shanghai Cathedral.
Working in China means adapting to a complex reality. It is not only a question of administrative restrictions, but also of knowing how to move with prudence and discretion. Although the number of conversions each year is significant, evangelization in China is neither massive nor noisy, but develops in small circles, in daily life, in the trust that is generated with each person. Faith here is a seed that grows silently, but with deep roots.
What are Chinese Catholics like? How is the faith lived in China?
- The piety of Chinese Catholics is impressive. In Asia, in general, there is a great reverence for religion, and in China it is reflected in a very active participation in the liturgy. In the cathedral of Shanghai, for example, on Sundays up to 700 faithful gather for each celebration with an attitude of deep faith and devotion.
Unlike many Catholics in the West, here it is common to see the faithful, many of them very young, actively participating in the Mass and maintaining a posture of deep piety. Gestures are very important: kneeling, keeping hands together at all times, are expressions that speak of a deep faith before the mystery. The liturgy is very well cared for and the choirs are exceptional, as music is highly appreciated in China.
Foreigners are very surprised by this fervor. Many are shocked to see the depth and respect with which the Chinese live their faith. I always recommend to those who visit the country to attend a Mass in Chinese, even if they do not understand the language. The attitude and devotion of the faithful speak for themselves.
What role does the Catholic community play in Chinese society?
- The presence of the Church in China is both cultural and social. And therefore one cannot speak of the Catholic faith as a faith of foreigners, as in the past. In China, in practically every city, no matter how small, there is at least one Catholic church. In addition, in many dioceses there are homes for the elderly and orphanages run by nuns or lay faithful. However, access to certain public spaces and responsibilities within the state is still restricted for believers, at least officially.
In some provinces, such as Hebei and Shanxi, the Catholic presence is more visible, with large communities and well-kept temples. Even so, the Church remains a minority community and does not have the same social influence as in other countries.
How do Chinese government policies influence the formation of new priests and the religious education of the faithful?
- China has several prestigious seminaries, such as the diocesan seminary in Beijing or the national seminary also in the capital, which houses more than 100 seminarians and more than 30 religious sisters as a formation center. It must be said that the formation is serious and well structured, with libraries, study rooms and a solid theological formation.
In addition to the seminaries in Beijing, there are other training centers, such as the Sheshan Seminary in Shanghai, which in the past had great relevance and, after a few years of decline, is now making a comeback. There is also the Xi'an Seminary and the Shijiazhuang Seminary in Hebei Province, the latter, with more than 100 students, is the largest in the country.
For years the situation of the formation of Chinese priests has been improving thanks to the help of "Propaganda Fide" and various ecclesial institutions in places like Rome, Pamplona, France, Belgium, the United States, etc. This has notably raised the level of the clergy in China. Dioceses like that of Beijing, among many others, have been pioneers in the formation of a young and well-prepared clergy, with many priests who in addition to their ecclesiastical studies have completed civil careers.
In short, the doctrinal level is good.
- It should be noted that despite state intervention and control, in China the doctrine, morals and liturgy of the Church have never been modified in history. Apostolic succession has always been maintained. That is why Rome has never considered the Church in China as a schismatic Church.
Why did Benedict XVI invite the clandestine communities to come out into the open? How is this process progressing?
- In his 2007 letter to Chinese Catholics, Benedict XVI explained that clandestinity is an exceptional situation in the life of the Church and is not the normal way of living the faith. For this reason, the German Pope urged the clandestine communities to integrate whenever possible, and little by little progress is being made in this direction. It must be said that it is not always easy, as there are priests who seek to regularize themselves within Chinese legality, but the authorities in some places still set very restrictive conditions.
And today, does it make sense to keep talking in China about the patriotic community and the underground community?
- Since the signing of the agreement between the Holy See and the Chinese government in 2018, all bishops in China are recognized by the Holy See and in communion with the Pope. This means that one can no longer speak of an official and an underground Church. While there are still many bishops and some communities that have not acquired public recognition by the state, on an ecclesiastical and doctrinal level, the Church in China is one, with its bishops fully recognized by Rome ... .
This agreement, which was initially renewed for two-year periods, will be in force for four years as of September 2024. This is very positive and significant, as it has allowed the Church to grow in unity and strengthen the ties between the Chinese Catholic community and the universal Church.
How do you assess the Chinese state's secret agreement with the Vatican?
- The secret agreement between the Holy See and China was, in my opinion, a very positive thing. Although for some it is still a controversial issue, I think it should be analyzed with serenity. It is not a complete or definitive agreement, as it only focuses on the appointment of bishops. However, it has allowed the regularization of many bishops and has helped to normalize the ecclesial and pastoral life of many dioceses, as has happened in Shanghai, facilitating dialogue with the authorities. Although the content of the agreement is not public, its aim is to preserve the unity of the Church in China and to guarantee the communion of all bishops with the Pope.
In such a complex context, any progress, however small, is of great value, even if there are still many challenges ahead. In my view, the attitude of dialogue promoted by Pope Francis and the work of the Secretariat of State of the Holy See are helping to make significant progress after years of estrangement and misunderstandings.
And what do you think of Cardinal Zen's pessimism regarding this Agreement?
- I have great appreciation and respect for Cardinal Zen, with whom I have had the opportunity to converse on several occasions. In fact, it was he who told me on one occasion years ago "that giving support to the official community or the underground community was equally important because in China there was only one Church."
However, I believe that his critical view of this agreement, while understandable and very respectable, does not favor a constructive approach to China's current reality. Rome has clearly opted for a cautious but more dialogical strategy that seeks to avoid confrontation. This does not mean running away from the cross or anything like it, as is sometimes perceived in the West. But we must move forward.
And is this strategy paying off?
- It should be noted that in China there is freedom of worship and the religious practice of Catholics as well as that of other confessions is respected, formation is allowed and the faithful can attend the sacraments, in the seminaries there are books and they do not study with photocopies as in the past. In short, if one looks at things from here one notices that there are many things that have improved.
To me, this situation of winning on the one hand, assuming things that still need to be improved, reminds me of what we experienced in Spain during the transition to democracy. In that context, everyone had to give in on some points, facilitating harmony and reconciliation. There comes a time in the life of individuals and peoples that if we do not forgive, it is impossible to live together and move forward,
How are you attached to your bishop from China?
- Although my missionary work is in China, I remain incardinated in Tarazona, and I maintain regular communication with my bishop in Spain, informing him of my work and always receiving his support.
But I also live my priesthood in full communion with the local bishop of Shanghai, whom I consider my pastor in this context. Although I cannot yet have a contractual relationship with the Diocese of Shanghai, I participate actively in its ecclesial life. Since the arrival of the new Bishop Joseph Shen, I have been able to concelebrate the Eucharist three times in Xujiahui Cathedral. This double linkage reflects the universality of the Church and the collaboration between different dioceses for evangelization, which also strengthens ecclesial communion.
Since September 29 last year, my priestly work and the community I serve in Shanghai have been officially recognized by the authorities, which has helped me to live and work as a priest practically fully integrated into the local Church.
So, clearly, he values positively the new situation of the Church in China.
- Since 2018, 11 bishops have been appointed respecting the agreement between the Holy See and the Chinese government, which is progress. Outside of what happened in Shanghai, where the transfer of Bishop Shen took place unilaterally by Beijing, the Pope ended up recognizing the appointed bishop, I sincerely prefer to see the bottle half full and underline the positives of the process. As in the world of bullfighting, it is not just a matter of outwitting the bull, it is necessary to enter with courage and determination until the task is successfully completed.
On the website of the Catholic Church in China, the constant presence of officials at religious events is striking. How much autonomy does the Church really have?
- In China the presence and control of the state is present in all areas of public and economic life, education, the media and therefore also in religious life, because administratively the Church, and all religious denominations in China, depend on the state. Despite this, the Church continues to carry out its mission in spite of many challenges.
What I do recommend to everyone is not to lose the perspective, the context and the circumstances of China, which has undergone, as we all know, evident changes and transformations over the last decades. However, in the West, there is still a lot of mistrust and prejudices about this country. I invite people to visit it, to know its reality and to understand its context.
The process of "sinization" of all spheres of public and social life in China also affects the life of the Church, which, under this new concept, faces very important challenges, but also opportunities for growth. A few months ago I participated in an important meeting organized by the diocese of Beijing with the attendance of bishops, priests, religious, seminarians and various lay people, professors and members of the government. I had a communication that allowed me to express frankly some opinions about this interesting process of "sinization".
In my opinion, China can contribute a lot to the universal Church and on the contrary, the Church in China needs to keep alive the communion with the universal Church for its growth and mission.
What is your perspective on the future of the Church in China?
- I am optimistic. The faith in China has not died out, but is still alive and growing in the daily lives of many Chinese. As Pope Francis recalled during his trip to Mongolia: "Christians in China must be good citizens and good Catholics". The challenges are many, the Church has always known how to adapt and find ways to evangelize. The future will depend on the Church's ability to keep its missionary zeal alive and to continue to foster a constructive dialogue with the authorities that will encourage the faithful to continue to live their faith authentically.
What role does friendship play in your relationship with the Chinese faithful?
- Friendship is key, I call it the "eighth sacrament". Although my official work is with foreigners, I really have many Chinese friends. Besides, music and art have been valuable tools to get closer to them, through initiatives such as "Friends of Beauty", meetings and gatherings where we share the cultural richness of China and Christian humanism over a good cup of tea. Now, together with some friends, I am promoting an Institute that I believe is a very interesting project.
What exactly is it about?
- We want to establish the "Diego de Pantoja Institute", a project to build bridges between China and the West in all areas of human relations: history, art, philosophy, business and economics, international relations and diplomacy. Diego de Pantoja, a native of Valdemoro (Madrid) was a Jesuit contemporary of Mateo Ricci, who promoted dialogue between China and Europe in the 17th century. Through the Institute, we promote academic and artistic exchanges, such as the one we have recently carried out by collaborating in the installation of some pictorial works of great artistic value, by the Malaga painter Raúl Berzosa, in the South Cathedral of Beijing or a musical project for the Cathedral of Shanghai, among others.
One last question, how do you stay this optimistic?
- My work in China would not be possible without the prayers and support of my family and many friends. In this regard I would like to point out the spiritual and human help of the Priestly Society of the Holy Cross. Opus Dei is certainly not perfect, like no institution, but despite its mistakes and difficulties, it provides an invaluable service to the Church and especially to diocesan priests.
I would like to say it loud and clear, Opus Dei has been committed to accompanying priests since its origins. And the formation of the clergy has been one of its priorities, promoting a large number of grants and scholarships, the result of the generosity of many good people, to study in Pamplona and in Rome. Most of the priests trained there do not belong to the Work; today some of them are even bishops, but all have benefited from means that have long since redounded to the benefit of the universal Church.
This is a legacy that we have to thank a diocesan priest of Saragossa and universal saint, Josemaría Escrivá, who loved and lived for priests. Blessed Alvaro del Portillo continued this work. There are institutions such as the Bidasoa International Seminary in Pamplona and the Sædes Sapientiæ in Rome, the Faculty of Theology of the University of Navarre, the Pontifical University of the Holy Cross in Rome and many other centers that continue to help the Church and priests throughout the world.
I myself studied at the University of Navarra, which is my "alma mater", and I was trained at the Bidasoa Ecclesiastical College. After several years of ministerial life, I obtained a Licentiate in Dogmatic Theology at the Pontifical University of the Holy Cross in Rome.
Any thoughts you would like to end this interview with?
If I may, I would not like to end this interesting encounter without sharing with our readers a thought I wrote a few years ago that may help to understand my love for China:
"We owe our existence to God, to our parents who gave us life. We are part of a tradition with our ancestors! But the heart responds only to the freedom of love! And I, because I am free, for love of Christ, have decided to give it forever to the Chinese people. That is why no matter where Providence takes me, wherever I am, I want to be always one more Chinese!"
