Kyrgyzstan is a nation of seven million inhabitants. Its population is approximately ninety percent Sunni Muslims with seven percent claiming to be Christians. It is comprised of nearly eighty different ethnic groups, with Kyrgyz being the majority, having increased from only half of the population to more than seventy-seven percent since gaining independence from the Soviet Union in 1991. This mountainous country has a large agricultural segment. Although remittances from migrant workers abroad (mostly in Russia) do still play a significant role, the economy of the country has experienced growth during the past few years.
There is much impressive about the character of this people: in general, the Kyrgyz are very hospitable, known for being tolerant to other cultures, and are able to adapt to a wide variety of circumstances. It is rightly said about the Kyrgyz that they seem to have an aversion to radical movements and ideology. They have also been sympathetic to some of the values consistent with democratic principles. Christianity was present in the territory for centuries.
What is the profile of the Catholic Church in Kyrgyzstan today?
Pope Francis referred to the Church in Central Asia as “germoglio,” or seedling.
Indeed, the Catholic community in this country is very small. We estimate that there are currently only a few hundred Catholics living in Kyrgyzstan. Despite the fact that the number of Catholics here and throughout Central Asia has significantly decreased over the past decades as a result of emigration, the Church is very much alive. The little communities are centers of faith, social, and cultural activity. Of course, the active presence of the Catholic Church is in itself a reality that can be viewed with the conviction of hope and the realization that the need for this presence exists in each society. The Church here continues to exercise an influence that can be understood as exceeding the size of the little community. Social, academic, cultural, and religious engagement make the activity, values, and goals of the Church known to many throughout the country—although it is important not to exaggerate the extent or fruit of this activity.
Described in more detail below, the witness of Catholics to the Faith is essential—both for Christians and for their neighbors and the wider society. Faced with complex problems that render the work of the Church extremely challenging, we are not discouraged.
What are the particular challenges facing the Catholic Church in your country today?
I think it is fair to say that the small size of the Catholic community renders us somewhat “vulnerable.”
In addition to the significant decline in the number of Catholics in this area due to ongoing emigration (for example, of the more than 100,000 ethnic Germans residing in this land in earlier decades—approximately a fourth to third of whom were Catholics—only a few thousand of these ethnic Germans remain), other difficulties are caused by various social factors, reflecting crises that are likewise experienced in many local Churches throughout the world. These difficulties exacerbate challenges which are rooted in more “local” or regional realities: Religion in this region is inextricably linked with ethnic identity. Asian populations are generally presumed to be Muslim; Russians to be Orthodox, Poles and Germans to be Catholic or Protestants. Conversion to a religion other than the one associated with your ethnic group is usually met with disapproval, sometimes even with hostility. Although this is not to dismiss the fact that many in society deeply value religious and other social freedoms, evangelization in such a context is especially delicate and converts can experience significant negative consequences.
Perhaps paradoxically, a simultaneous emergence of secularization has also impacted some of the population in this area who would have historically affiliated with Christianity. Furthermore, awareness of clergy sexual abuse scandals heightens suspicion among some members of society vis-à-vis the presence of Catholics. This suspicion has been seized upon by those wishing to publicize criticism of the Church. Regrettably, Catholicism has also commonly been portrayed as a western religion and, consequently, associated with more liberal values and trends. Recent conversations within western Catholic communities that raise issues which are considered “liberal” and that are generally not acceptable to many local Asian societies have further aggravated suspicions.
Why would there be a need for a Catholic Bishop in Kyrgyzstan?
The Church always strives to maintain an integrity in the support and structure of local Churches, regardless of their size. If the Catholic Church in Kyrgyzstan is one of the smallest in the world, it is still a part of the universal Catholic Church and is led by a shepherd appointed by the Pope. My understanding is that Pope Leo’s decision to elevate me to the episcopacy affirms this conviction. Indeed, some have even emphasized the fact that there should be an ordained bishop precisely because of the profile of this community. My predecessor was an ordained bishop, and it would be unusual for the Church to rescind the tradition. Mostly, an Apostolic Administration is designed as a structure where many of the essential elements necessary to comprise a diocese are still lacking (i.e.., number of faithful, financial independence, personnel resources, etc.) The head of the local Church as permanently being a non-ordained administrator can sometimes seem confusing to both our own faithful and, certainly, to outsiders. This might be especially true when my predecessor was a bishop. Having received citizenship probably strengthens the juridical stability of this service.
Serving as ordained bishop also will have significance in the service of the larger Church’s goals—particularly within the region served by the Bishops’ Conference.
Will your work change with ordination to the episcopacy?
Of course, the primary service remains to shepherd the Catholic community in this country and to represent the Church in a visible way before the society. An ordained bishop will be able to strengthen this role, from a practical point of view. The “grace of office” and authority entailed in the episcopy, for believers, is significant. Clearly, this is implied in the intention of the Holy Father. I have known our faithful for years and have witnessed the remarkable faithfulness of our priests, religious, and laity to serve in very challenging conditions. I pray that this decision of the Church to call me to the episcopacy may truly encourage and strengthen the faithful and serve for the common good of this society. For one thing, I can affirm that I am called increasingly to give all, to be “all in,” with regard to my vocation to give myself to this community needs.
What is the profile of the majority Muslim religion in Kyrgyzstan?
Many, if not most of the Muslim citizens are moderate. Members of the older generation were influenced by the Soviet Union’s persistent endeavor to secularize its citizens during the more than seven decades of rule. Many Kyrgyz have returned to practicing Islam over the past thirty years. In fact, our relationship is generally quite positive. Unfortunately, however, there is a smaller, yet growing, presence of a more radical form of Islam, mostly imported through foreign activities or brought home by workers or students who have lived or studied abroad.
How does this impact your community?
This phenomenon could prove increasingly threatening to society. Moreover, the presence of a more rigid manifestation of Islam among various pockets of young and rural citizens certainly tests the government’s long-standing commitment to permit freedom in religious practice. This menace already gives rise to tension within and among communities, especially in some rural areas. Catholics and members of other minority religious groups will likely find themselves in an increasingly vulnerable position. It remains unclear as to what effect steps taken by government officials in the endeavor to curb extremist, potentially destructive religious activity will have on the ability of the Church and other religious organizations to continue to operate unhindered. Events in the world and especially throughout the region that are perceived as a threat to national security have led, in some of the countries of Central Asia, to multiply restrictions placed on religious institutions. Sometimes feared as a potential vehicle for threats to local peace and security, religion risks being scrutinized and limitations increasingly placed on various aspects of religious practice, including on the activity and long-term presence of foreign missionaries. Although not aimed directly at Catholics, these policies are poised to make functioning significantly more difficult for the Church. (One foreign diplomat recently declared this dynamic as potentially resulting in “collateral damage” to religious organizations and to religious freedom in this region.)
Is there something in the Church’s approach to society and evangelization that could be renewed or shifted?
Pastoral service to Catholics, endeavoring to encourage within our faithful the desire to become a community more deeply rooted in Kyrgyz culture and, correlatively, to engage in appropriate outreach and new evangelization always remain essential tasks. It can arguably be claimed that for too long priests and others in the church have had an inward-looking view. Some have perceived their primary role as serving as sort of “chaplains” to the peoples belonging to traditionally Catholic ethnic groups. Understandable from the perspective of the experience within a Church that for so long survived as an underground community, this perception does not sufficiently well embrace the vision or needs of today’s community. Nor can it be described as sufficiently consistent with our mandate to look up and outward, in sharing the Good News of Our Lord with others.
Likewise, the need to affirm the commitment on the part of the Church to contribute in a meaningful way to the building up of the country, i.e., promotion of the common good, is especially important at this time, vis-a-vis current circumstances and the underlying shift that occurs in society.
What can be described as essential aspects of the vision, or apostolic plan, of the local Church:
The local Church has articulated its priorities in apostolic engagement. Developing the activity within the mission of the Church can be viewed from two, interrelated perspectives: from a geographic view and from the perspective of the organization of ministries at the service of the goals of pastoral/sacramental activity and evangelization.
Geographic presentation of our apostolic endeavors:
It would be reasonable to discuss the country as being physically and somewhat culturally distinguished by various geographic zones: The more ethnically mixed and economically integrated north (where the capital city of Bishkek is located); the south—bordering Uzbekistan and Tajikistan; the mountainous region of the East/south East—bordering the country of China; and, the west—a fertile land valley area. A very high mountains range cut through in the center of these regions.
Reanimating its mission in the south provides a priority for the Catholic Church. Committed to providing the human and other resources for this undertaking, the Church has entrusted the Polish Province (PMA) of the Society of Jesus with the endeavor of strengthening the parish in Osh, the second largest city in Kyrgyzstan.
The North:
In addition to ongoing spiritual, pastoral work in the northern part of the country, construction of a central church (cathedral) and apostolic center is underway. We are currently completing the second of four phases of this building. The goal of this is expressed in the following manner:
“A new church and apostolic center as project and of hope and light for the Catholic Church in Kyrgyzstan.”
We view the building of church and apostolic/pastoral center as an essential aspect part of the overall pastoral vision of the Apostolic Administration. The primary goal of this project is to aid in the task of evangelization – through offering a space that is accessible to more people and in order to provide an identifiable “face” of Catholicism to the people of Kyrgyzstan. The church building in the center of the capital would be effective in advertising the Church among local people. Of course, a building accomplishes nothing if it is not animated by apostolic zeal and a true vision regarding the method and means of propelling and sustaining evangelization.
Why build a church now?
There are three main goals of the project to establish this Catholic center in Bishkek:
- Apostolic: The presence of the church in the city would enable many more people to know of the Church and of the inestimable value of its activity. The little church building we have now, although created in a miraculous manner through the heroic efforts of the exiled Catholic communities during the Soviet Era, is located far from the center of the city. It is hard for most people to find the church. One often hears the question, “There’s a Catholic church in Bishkek?” even from citizens of the city! Our church is sometimes referred to as the “German or Polish church” and is not uncommonly associated with belonging to a sect, since it is basically a building that was converted into a church building and which is located so far from the city center. Even our most dedicated Catholics can miss Mass-or arrive towards the conclusion of the service– as it may require two or more changes of public transportation to arrive at the current location. On Sunday mornings this is an arduous process. In the former Soviet Union and, especially in this culture, an organization’s building really does serve in “advertising;” that is, in potentially attracting and evangelizing—or, conversely, in repulsing outsiders.
- Cultural and formational: The civil society in Kyrgyzstan and elsewhere in this part of the world is only interested in tolerating a church’s presence if it adds something concrete to the cultural, educational, or social life of the population. The church building itself will witness to something beautiful and educative and provide a cultural investment to the local society. Often in other cities throughout the former Soviet Union, groups of tours (including students) come to visit the Catholic churches. Providing the city with an architectural “resource” that will be recognizable and appreciated will do much to enhance the reputation of the Church.
Our new church will sponsor concerts, plays, and various other cultural and formational events. A modest building for cultural events will serve as a tool for evangelical purposes and in inter-religious dialogue. Moreover, we conceive of the apostolic center as providing a space to facilitate the eventual creation of more structured charitable undertakings.
- Stability: Providing a more solid position of the Church in Kyrgyzstan is especially salient now. It is clear that the future will bring increased challenges to the activity of the Church. Many have commented on the fact that a church building closer to the city center will offer a strong incentive for local citizens, Christian and non-Christian, to protect the well-being of the Church itself and will afford greater solidity in our presence.
To have a “cathedral” and apostolic center in the downtown area of the capital in any country is of great importance, not only for pastoral work, but for the flourishing of the church in general. As several of our non-Catholic colleagues insist, this project will have great significance for the entire Christian community of Kyrgyzstan. Indeed, there already exists a main church complex in all of the former Soviet republics.
Pastoral/Spiritual ministry and the Christian task of evangelization:
Our Goals for the coming years include the commitment to continue to better engage the local population and culture in addition, of course, to serving the small communities of Catholics in our area.
Moreover, we are committed to increase the number of missionaries, both lay and religious, while attempting to strengthen efforts for local vocations and the encouraging of the laity in their role as primary evangelizers.
Endeavors to make the Church more and more “Kyrgyz,” for all that this means in the rather multi-faceted character of contemporary Kyrgyz society, is priority. Our converts and those who come to find out more about us seem to largely be comprised of younger, more educated people.
Certainly, the need for priests and others to learn the Kyrgyz language must be intensified. Some of us have been endeavoring to do this, thus far with mixed results. Although many Kyrgyz speak Russian, only by more deeply embracing the Kyrgyz language and culture will the Church be able to become more authentically “local.” Presumably, the next generation of Catholics will primarily be comprised of Kyrgyz-speaking members. Without a more focused endeavor to speak the language, the Catholic community will seem alien to this future. One question that is particularly relevant to this undertaking: For most of our Catholics, Kyrgyz culture and society is their own; but have we become, for the Kyrgyz, their own?
–-Witness through works of Charity, culture and education/formation:
For a small community, the Catholic Church in Kyrgyzstan remains involved in an impressive number of social and educational activities, some of which were mentioned above. Formation work, cultural and academic works, along with the opening of our kindergarten/early childhood are all understood as forum for pre-evangelization and deeper acquaintance with those in the local population with whom we still are not engaged.
In addition, we remain committed to continuing to develop programs for cultural and academic undertakings with the dual aim of serving the good of local society and of engaging with members of society in a more focused manner. These projects include providing space for ongoing works with children (many who have special needs) from Christian as well as Muslim families; supplementing academic preparation of students from families of limited resources; assistance to families in crisis; and, engagement in short-term emergency assistance—such as during the tragic episode involving serious ethnic conflict in 2010. One of the ongoing activities of the Church is its health and rehabilitation center on the shores of Lake Issyk-Kul. The mission of the center, overseen by the Society of Jesus, is two-fold: It offers programs for children from Christian families to interact and to recreate while providing them with the possibility to deepen in knowledge and experience of their faith. It is likewise committed to offering children from economically disadvantaged settings access to physical and emotional/social rehabilitation programs. These children originate from different ethnic and religious backgrounds. Some of these participants are physically or mentally challenged and are able to utilize the facilities at the center accompanied by their teachers and trainers. Each summer, more than 1000 children participate in the camps organized by the center.
The recent initiation of a kindergarten/early childhood center is perceived as the first step in developing Catholic education facilities.
The Holy See is currently involved in reaching agreement with the Kyrgyz government concerning health care and in relation to archival resources.