Name: Br. Winston C.

Quilaton (ESHT)
Subject: Ecclesiology
Teacher: Rev. Fr. Julius Chelanga, SMA
Date: March 19, 2024

Midterm Exam: Identify an Asian theologian and expand on his theology comparing a popular Western theology
on Ecclesiology? Why the personality is considered as a theologian?

Asian theologian: Peter C. Phan

Western theologian: Avery Dulles

In the realm of Catholic theology, the study of ecclesiology holds a significant place as it delves into the
nature, structure, and role of the Church. With regards to the given question about an Asian theologian on
Ecclesiology and its relation to the Western theology, there is an Asian theologian namely, Peter C. Phan, a
Vietnamese-American theologian, and on Western theology, I have chosen for comparison Avery Dulles, an
American Jesuit priest, which both of them brought a great influence to the understanding of the church. The
ecclesiological perspectives of these two theologians from different cultural and geographical backgrounds offer
diverse insights into the understanding of the Church, reflecting the universality and richness of the Catholic
tradition.

Peter C. Phan is an Asian theologian primarily due to his Vietnamese background and his notable
contributions to theology in an Asian perspective. As an Asian Catholic theologian, he brings a unique view to
the study of ecclesiology (e.g., Church as Migrants), on Christology (a Confucian perspective), and Mariology
(a Buddhist perspective) (Biallas, 2007). His work entitled, “Being Religious Interreligiously: Asian
Perspectives on Interfaith Dialogue” (2004) explores the interfaith dialogue from an Asian perspective and its
implications for the Church “much more complex and challenging encounter of several cultures at the same
time . . . the encounter is not between but among cultures” (Moy, 2024). Phan emphasizes the importance of
interreligious dialogue in shaping the identity and mission of the Church in the context of religious diversity
arguing that, “plurality and diversity are perceived to be the essential safeguards preventing life affirming unity
from degenerating into deadening uniformity or, worse, into an instrument for the powerful to homogenize those
who are different and to deny them their basic right to be who and what they are” (Adjei, 2017). He contends
for a more inclusive understanding of the Church that is open to learning and engaging with other religious
traditions. The Asia has a defining feature for offering such different religious perspective, wherein, religious
pluralism is vast. His scholarly work frequently explores topics such as inculturation, interreligious
communication, and the journey of Asian migrants. This reflects a synthesis of his Asian heritage and his
involvement with worldwide Christianity (Adjei, 2017).

Phan’s ecclesiological framework challenges the traditional Western-centric view of the Church and
calls for a more global and intercultural approach to ecclesiology. He highlights the need for the Church to be in
dialogue with diverse cultural and religious contexts, recognizing the presence of the divine beyond the
boundaries of institutional Christianity. This perspective enriches the understanding of the Church as a universal
communion that transcends cultural and geographical limitations.

On the other hand, Avery Dulles, a prominent Western theologian, is acknowledged as a Western
theologian owing to his American background and substantial impact within Western Christianity. His
theological contributions are firmly grounded in Western conventions, notably shaped by Thomistic philosophy
and the Jesuit intellectual heritage. On his work entitled, “Models of the Church” (1974), he presents a
comprehensive analysis of the Church, wherein, he outlines five distinct models of the Church: Institutional,
Mystical Communion, Sacramental, Herald, and Servant; each offering a unique lens through which to
understand the nature of the Church, which “are interesting and helpful for evaluating both a particular
congregation and the tradition in which our congregation lies” (Love, 1992). These models reflect the diverse
dimensions of the Church, encompassing its hierarchical, sacramental, prophetic, and communal aspects
(IgnatianSpirituality.com, 2009).

Dulles’ ecclesiological framework provides a systematic and in-depth exploration of the Church,
drawing from the Western theological tradition and engaging with the challenges and developments within the
Church. His emphasis on the multifaceted nature of the Church offers a comprehensive understanding that takes
into account its historical, doctrinal, and pastoral dimensions. The models presented by Dulles serve as a
valuable resource for theologians and practitioners alike in comprehending the complexity of the Church and its
mission in the world.

Comparative Analysis

When comparing the ecclesiological perspectives of Peter C. Phan and Avery Dulles, there are certain
similarities and differences between them, even though both are prominent figures in Catholic theology.

In terms of similarities, both have made significant contributions to ecclesiology, the study of the
Church. They also share a commitment to the Church’s mission and its role in a pluralistic world. Phan is the
first non-Anglo elected as President of the Catholic Theological Society of America and a recipient of the John
Courtney Murray Award (Berkley Center for Religion, Peace & World Affairs, 2024), while Dulles graduated
from Harvard and his appointment to the College of Cardinals marked a historic occasion as he became the first
American theologian, not holding the rank of bishop, attained this reward (Fordham University, n.d.). Thus,
each has a strong academic background and has held prestigious positions within the theological community.

A notable distinction lies obviously in their contextual orientations. Phan’s Asian perspective
foregrounds the interplay between Christianity and other religious traditions, advocating for a more inclusive
and dialogical ecclesiology. On the other hand, Dulles’ Western perspective, while acknowledging the global
realities, is rooted in the historical and doctrinal developments of the Western Church. This contrast highlights
the diverse cultural and theological lenses through which ecclesiology is approached, enriching the overall
discourse on the nature and mission of the Church.

In conclusion, the ecclesiological contributions of Peter C. Phan and Avery Dulles offer valuable
insights into the multifaceted nature of the Church. Despite of their geographical differences, Phan’s emphasis
on interreligious dialogue and cultural diversity complements Dulles’ comprehensive models of the Church,
offering a more holistic understanding of the Church’s engagement with the world. Their works intersect in the
exploration of how global migration and the realities of Asian Christianities can complement and challenge
traditional Western ecclesiological models. Phan, in particular, evaluates Dulles’s legacy in the context of Asian
Christianities and migration, offering novel insights into the Church’s challenges today (Phan, 2021). Their
respective works provide rich perspectives, encompassing interreligious dialogue, cultural diversity, theological
models, and historical developments. By engaging with the theological reflections of both Asian and Western
theologians, a more comprehensive and inclusive understanding of ecclesiology emerges, reflecting the
catholicity of the Church as a universal communion of diverse voices and perspectives. This must be valued
more in the development of Comparative Theology, as advocated today, to have a rich conversation of ideas
from various perspectives around the world. This also serves as an invitation to further explore the intercultural
and interreligious dimensions of ecclesiology to foster a deeper appreciation for the unity amidst diversity
within the body of Christ.

References:

Adjei, D. A. (2017). The Church in Dialogue with Other Religions in the Postmodern World: Reflecting
Beyond Nostra Aetate. Duquesne University. https://dsc.duq.edu/etd/235.

“Avery Cardinal Dulles Biography” (n.d.). Fordham University.

https://www.fordham.edu/academics/faculty/endowed-chairs/mcginley-chair/avery-cardinal-dulles-biography/

Biallas, L. J. (2007). Being Religious Interreligiously: Asian Perspectives on Interfaith Dialogue by

Peter C. Phan. Horizons (1), 164-166, https://doi.org/10.1017/S0360966900004357.

“Cardinal Avery Dulles, SJ (1918—2008)” (2009). Ignatian Spirituality.

https://www.ignatianspirituality.com/ignatian-voices/20th-century-ignatian-voices/cardinal-avery-dulles-sj/

Love, Mark (1992). Models of the Church, Avery Dulles. Leaven 2 (1:16), 42-47.
https://digitalcommons.pepperdine.edu/cgi/viewcontent.cgi?article=2020&context=leaven.

Moy, Russell (2024). Christianity with an Asian Face: In Review. The Christian Century.
https://www.christiancentury.org/reviews/2004-02/christianity-asian-face.
 “Peter Phan” (2024). Berkley Center for Religion, Peace & World Affairs.
https://berkleycenter.georgetown.edu/people/peter-phan.

Phan, P. C. (2021). Imaging the church in the age of migration. In Fordham University Press eBooks

(pp. 22–40). https://doi.org/10.5422/fordham/9780823294909.003.0004.