Conversion and Proselytism in Light of the Document

“Christian Witness in a Multi-religious World: Recommendations for Conduct”

Msgr. Indunil Kodithuwakku – Under-secretary of PCID

10th Assembly of the World Council of Churches
Busan, Republic of Korea
October 30 – November 8, 2013

Introduction

Pope Francis, celebrating the World Mission Sunday on Sunday 20th October, remarked that the mission of the Church is “to spread throughout the world the flame of faith that Jesus has lighted in the world. The method of the Christian mission is not proselytism, but that the sharing of the flame that heats up the soul.”[i] “The missionary trust […] belongs to the very nature of the Christian life, and is also the inspiration behind ecumenism: ‘that they may all be one…so that the world may believe that you have sent me’ (Jn 17:21). Emil Brunner notes that “the Church exists by mission, just as fire exists by burning”. Blessed Pope John Paul II affirmed that missionary activity “belongs to the very nature of the Christian life (Cf. RM 1). The Church’s universal mission is thus found in the faith of Jesus Christ who is the definitive self-revelation of God. Christians go out on mission with the conviction that they are “saved to save,” “reconciled in order to reconcile.” The Church ought to make known to all people in all walks of life that Jesus Christ is the Saviour, true God and true man. Nevertheless, the Church while being faithful to her entrusted mission, needs to fight against two temptations namely : i) “mere humanization” of Christian mission by abandoning missionary proclamation, conversion and evangelism in favour of dialogue and social justice. ii) triumphalism and exclusivism which tend to deny or ignore the presence of the Logos and the Holy Spirit in all cultures and God’s relationship with all peoples throughout the ages. Accordingly, the awesome responsibility of the “Great Commission”: to go, make disciples of all nations, baptize, and teach […] (Cf. Mt. 28, 18-22) cannot be divorced from the “Great Commandment” of love of God and neighbour (Cf. Mt 22, 34-40). If “evange[ii]lism as the invitation for authentic discipleship is at the heart of missio Dei” (Outline of the Ecumenical Conversation on the theme: “Evangelism today: new ways for authentic discipleship, 2013.”), as disciples of Jesus Christ all Christian are called upon to be agents and co-operators in God’s outreach to whole humanity. The missio ecclesia, the mission of the Church  thus, ought to be grounded on the Trinitarian life as a communion-in-mission. Divisions and hostilities among Christians not only set a counter-witness but also weakens “the promotion of the healing and reconciling message of the Gospel” (Outline of the Ecumenical Conversation on the theme) as well as the ecumenical and interreligious dialogue. In my short input, I would like to pay attention to following three points:

– Conflicting understanding of Christian evangelism, conversion and proselytism

– Conversion debate and Religious Liberty

– Christian Witness in a multi-religious World: Recommendations for Conduct

Conflicting understanding of Christian evangelism, conversion and proselytism

Three sets of empirical population data: (i) births and deaths; (ii) converts to and converts from; and (iii) immigrants and emigrants contribute to the increase and the decrease in world religions. It is a social phenomenon that Christianity is shifting to the global South with the changing demographics of Christians. “Christianity is expected to grow as a proportion of Africa’s population, from 143 million in 1970 (38.7% of the continent’s population), to 630 million by 2020 (49.3%). In Asia, Christianity is growing more than twice as fast as the general population, mostly through conversions, though it is still a minority religion there (only 8.2% in 2010)”.[iii] The growth of Christianity shows the obedience of the disciples of Christ to the Great Commission. Yet, the spread of Christianity in the southern hemisphere raises potential political difficulties, and on occasions leads to violence. Proselytism can be defined as an illicit form of evangelism or an unethical activity.[iv] Evangelism of some Christians includes also the members of the Catholic as well as other churches. These groups squabble and feud with one another, often politely but sometimes polemically and at times violently. Christians fighting among themselves to convert baptized Christians and others pose a serious missiological and ecumenical problem. This dispute erupts due to conflicting understanding of Christian conversion which is shaped by one’s view of evangelism. All have the legitimate right to present the Gospel. Yet, the attempts at “sheep stealing” or winning members by dishonest means leads to negative proselytism. Some Christians justify the attempts of evangelizing the so called “nominal Christians” thus: “even though they have been baptized, they are only Christians in name so they need to be won back to the Saviour”. The lack of consensus on evangelism and conversion often leads to dismissive charges and counter-charges (sects, unbelievers, proselytism). “The disunity of Christians always ‘scandalizes the world, and damages the most holy cause, the preaching of the Gospel to every creature’ (Decree on Ecumenism, 1)” (The Secretariat for Promoting Christian Unity, in Information Service, 97 1998/1-11, Report IV. N. 78). Moreover, the proselytism hinders the common witness and further widens the Christian disunity. This situation requires the disciples of Jesus to seek mutual conversion before converting others.

Conversion debate and Religious Freedom

The confusion of equating the terms “proselytism” and “evangelism” with aggressive and insensitive missionary approach has impacted interreligious dialogue and civil society. The aggressive missionary zeal of some Christians has given birth to conflicts and tensions not only among Christians but also with other religions. (Islam is also accused of aggressive missionary zeal, Hindu fundamentalists of India seek to re-convert India to an entirely Hindu state). Thus, other religions often accuse Christians of “unethical conversions” or “forced conversions” and vice versa. Traditional Christian churches point their finger at some new Christian groups as the culprits. Moreover, many new Christian groups – including Catholic and mainline churches in some countries – are fighting for religious freedom and accuse the followers of the other religions of persecuting them. The growing religious fundamentalism further adds fuel to the fire by threatening the peace and the stability in the world and also laboriously built interreligious dialogue. Some countries and States have attempted or have already passed “anti-conversion” laws, prohibiting or greatly restricting any kind of Christian evangelism.

The conversion debate also has sparked off a human rights debate. The foreign religion(s) demands freedom for propagating its message whereas the native religion(s) seeks to ensure the right of liberty conscience – leave us alone! Accordingly it has given birth to a chain of conflicts:

– A theological and missionary war – defaming and demonizing rival Christian groups at the cost of ecumenical spirit of the previous decades.

– Interreligious distrust and conflicts

– ruining the interreligious dialogue constructed in the recent decades with great difficulties.

– A legal battle – intervention of local political leaders often in favour of a local religion(s) thus politicising the conversion debate.

– A global right talk

– intervention of human right  organizations and some Western government on the need of the religious freedom.

Religious freedom world-wide is at increasing risk today. It ought to be mentioned here that Christians are the most persecuted religious group today. According to a 2011 Pew Forum study found that Christians are harassed in 130 countries, more than any of the world’s other religions. Freedom of religion is a fundamental, inviolable and non-negotiable right of humans. Moreover, everyone has a right to invite others to an understanding of their faith. Yet, the right to share one’s religious beliefs, should not violate other’s rights and religious sensibilities. This situation requires a “code of conduct” on Christian witness.

Christian Witness in a multi-religious World: Recommendations for Conduct

The worldwide increase of religiously inspired conflicts and intra-Christian proselytization continue to sour ecumenical as well as interreligious unity. The document “Christian Witness in a multi-religious World: Recommendations for Conduct” is the fruit of a five year long period of consultations, compromises and consensus. The first consultation entitled “Conversion, Assessing the Reality” was held in Lariano, Italy 2006, with the representatives of different religions (Buddhism, Christianity, Hinduism, Islam, Judaism and Yoruba religion)[v] and the PCID and the WCC-IRDC.  The consultation on the theme “conversion” was timely and urgent at that time as the “Report from the Interreligious Consultation on “Conversion – Assessing the Reality”, rightly mentions, it is “an issue which is often the cause of misunderstanding and tension among communities in many parts of the world”. “Towards an Ethical Approach to Conversion – Christian Witness in a Multi-religious World” was the second Consultation held in Toulouse, France, 9 – 12 August 2007. The World Evangelical Alliance together with Pentecostals from the United States were invited by the WCC, to participate in the consultation. Thus, the second one was a consultation solely between representatives of Christians to provide input into the eventual Code. The participants of the third (inter-Christian) consultation met in Bangkok, Thailand, from 25-28, January, 2011 and finalized the document “Christian Witness in a Multi-religious World: Recommendations for Conduct”.[vi] It contains three main parts namely: (i) a basis for Christian witness, (ii). principles and (iii). recommendations. Let us pay attention to them succinctly. 

(i). A basis for Christian witness is enumerated with a scriptural basis. Thus, Jesus is the supreme witness and Christian witness emanates from the triune God in the form of proclaiming the kingdom, serving the neighbour and the total renunciation of the self. Hence, the teaching of Jesus Christ and the early witnesses of the Church, provide the guide for Christian mission. In a multi-religious environment, the Christian witness embraces dialogue with religions and cultures. The witness ought to go on, in and out of season in spite of hindrances. Christian witness must avoid un-Christian methods of carrying out mission such as resorting to deception and coercive means for conversion. Christians can and must witness but conversion is the work of the Holy Spirit.

(ii). Principles for Christian witness in fulfilling Christ’s commission in a multi-religious context. There are twelve principles: acting in God’s love, imitating Jesus Christ, Christian virtues, acts of service and justice, discernment in ministries of healing, rejection of violence, freedom of religion and belief, mutual respect and solidarity, respect for all people, renouncing false witness, ensuring personal discernment and building interreligious relations. The above principles, laying down a practical guide with ethical approach, seek to overcome and minimize the controversies and tensions related to Christian mission and conversion.

(iii). Six Recommendations lay down a pastoral and catechetical approach for Christians especially working in interreligious contexts. Accordingly, Christians need to: (a). Study issues mentioned in this document with an eye to formulate guidelines relevant to Christian witness in the given context if possible ecumenically and in consultation with representatives of other religions. (b). Build relationships of respect and trust among churches and other religious communities to iron out suspicions and breaches of trust. Thus, interreligious dialogue contributes for resolving conflicts, restoring justice, healing of memories, reconciliation and peace-building. (c). Encourage Christians to strengthen their own religious identity and faith and deepening the knowledge of other religions. (d). Cooperate with other religions for justice and common good. (e). Call on governments to respect religious freedom. (f). Pray for all neighbours.

Implementation of the Recommendations

The document recommends the churches, regional confessional bodies and mission organizations working in interreligious contexts to “study the issues and where appropriate formulate guidelines for conduct regarding Christian witness applicable to their particular contexts. Furthermore, the following actions have been taken to implement it.

-The translation of the document into different languages.

-The dissemination of the document.

-Publicity to the document:- Articles related to the document have been published in papers and theological journals.

Two brief meetings directly related to the document have been held.

Conclusion

One of the main objectives of this ecumenical conversation is to address the key challenge of how evangelism can best witness the Good News to people of all cultures. We, the disciples of Jesus Christ ought to undergo a personal inward conversion by purifying our respective communities in order to put into practice the recommendations for conduct on Christian Witness.   Pope Benedict XVI remarks that Missionary outreach is a clear sign of the maturity of an ecclesial community” (BENEDICT XVI, Verbum Domini, 95). Pope Francis at the very beginning of his ministry spoke of the importance of Christian unity for evangelism. “Let us ask the Father of mercies to enable us to live fully the faith graciously bestowed upon us on the day of our Baptism and to bear witness to it freely, joyfully and courageously. This will be the best service we can offer to the cause of Christian unity, a service of hope for a world still torn by divisions, conflicts and rivalries. The more we are faithful to his will, in our thoughts, words and actions, the more we will progress, really and substantially, towards unity (Audience with Representatives of the Churches and Ecclesial Communities and of the Different Religions, 20 March 2013).

For today’s world, afflicted by many ills, interreligious and ecumenical dialogue are a sacred duty and a vital necessity. Christian Witness in a Multi-religious World: Recommendations for Conduct “addresses practical issues associated with Christian witness in a multi-religious world” (Preamble). New ways for authentic discipleship today, require the Christians across the world to study this document to overcome the conversion and proselytism related issues in order to give witness to the healing and reconciling message of the Gospel. It is not a utopia but a sacred duty of all disciples of Jesus Christ to implement its recommendations for a better tomorrow.

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