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Mission in The Context of Religious Pluralism

The Christian church began as a Jewish church and spread west to Rome, north to Armenia, and east across Iraq and India. By 600 AD, it had reached North Africa and southern Europe. Its language was Greek and its center was between Rome and Constantinople. By 1000 AD, Christianity had largely disappeared from North Africa and the Middle East due to Islam. Its center moved to Europe. By the mid-20th century, Christianity was declining in the West and its center of gravity shifted to Asia, Africa, and Latin America. Today, Christianity is largely non-Western and its theology and mission are changing accordingly.

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2K views34 pages

Mission in The Context of Religious Pluralism

The Christian church began as a Jewish church and spread west to Rome, north to Armenia, and east across Iraq and India. By 600 AD, it had reached North Africa and southern Europe. Its language was Greek and its center was between Rome and Constantinople. By 1000 AD, Christianity had largely disappeared from North Africa and the Middle East due to Islam. Its center moved to Europe. By the mid-20th century, Christianity was declining in the West and its center of gravity shifted to Asia, Africa, and Latin America. Today, Christianity is largely non-Western and its theology and mission are changing accordingly.

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sir_vic2013
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© Attribution Non-Commercial (BY-NC)
We take content rights seriously. If you suspect this is your content, claim it here.
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Download as PDF, TXT or read online on Scribd

International Interfaith Studies

United Evangelical Mission

Davao City, Philippines 4-31 July 2011

Celebrating Peace amidst Diversity

MISSION IN THE CONTEXT OF RELIGIOUS PLURALISM


prepared by

Dr. Victor R. Aguilan


Divinity School Silliman University Dumaguete City, Philippines

The Christian Expansion to the World

Christian faith moved west to Rome; north to Armenia; east across Iraq, Iran, as far as India; to the south to Egypt, Ethiopia, and across northern Africa.

Irish/ Celtic and British Missions to Europe, Sixth to Eighth Centuries

Orthodox Missions, Ninth to Eleventh Centuries

The Christian church

grows serially

The Christian church began as a Jewish church and then moved to western Asia, becoming a largely Gentile church. By A.D. 600, the church spread to North Africa and to southern Europe. Its language was largely Greek. The center of gravity of the church lay between Rome and Constantinople. By A.D. 1000, the church had largely disappeared from North Africa and the Middle East in the face of a surging Islam. The center of gravity moved to Europe. Theology and mission became largely European. By the mid-20th century, the church was declining in the West. The center of gravity now lies in Asia, Africa and Latin America. At the beginning of the third millenium after Christ, the Christian church is now non-Western and its theology and mission are rapidly following suit.
Sources: Adapted from Andrew Walls, 1987 Operation World, 2001 World Christian Encyclopedia, 2001

The Christian church began as a Jewish church and then moved to western Asia, becoming a largely Gentile church. By A.D. 600, the church spread to North Africa and to southern Europe. Its language was largely Greek. The center of gravity of the church lay between Rome and Constantinople. By A.D. 1000, the church had largely disappeared from North Africa and the Middle East in the face of a surging Islam. The center of gravity moved to Europe. Theology and mission became largely European. By the mid-20th century, the church was declining in the West. The center of gravity now lies in Asia, Africa and Latin America. At the beginning of the third millenium after Christ, the Christian church is now non-Western and its theology and mission are rapidly following suit. Sources: Adapted from Andrew Walls, 1987 Operation World, 2001

World Christian Encyclopedia, 2001

Expansion of Christianity in the global South --in Africa, Asia, and Latin America The twentieth century saw a radical shift in the Christian world, with a majority of believers now being found in the global South (Asia, Africa, Latin America, Oceania) rather than the global North (North America and Europe). This has not been the case since AD 923 (see graph 1 below). The shift has been well documented and presented by scholars over the past decade, most notably Philip Jenkins in his work The Next Christendom.

What is mission?
When we think of mission, we tend to think of: - Overseas missionaries - Work of a committee - Specific programs/activities - Statements of purpose used in the business world.
There are some things that come to mind when we think of mission. Many of us were raised with the idea that mission was something made possible only through the efforts of a few. It was the work of the overseas missionary sent by a denomination or congregation. It was the effort of UEM, the activity of a youth group, a special offering given during Lent. Mission was only a tiny piece of a much larger picture called the life of the Church. Today, we hear the word mission used plentifully in the public sector. It is not merely a church word. So we must ask ourselves, what does the word mission mean for us as Gods people?

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What is the Mission of the Church? The mission of the church is to participate in the missio Dei by continuing the mission of Jesus throughout the world until the end of history. Karl Barth 1932 The church can be in mission authentically only in obedience to God as mission. Karl Hartenstein 1934 coins term missio dei and distinguishes it from missio ecclesiae. The mission of the Church is understood as being derived from the very nature of God.

But mission is more than an activity or a program, it is our very being as we are created in the image of God. The essence of the church is missional by Gods design. The God we worship is a God in mission. We are created in the image of God. Therefore, Gods mission shapes and leads our mission

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Willingen Conference 1952 The classical doctrine of the missio dei as God the Father sending the Son, and God the Father and the Son sending the Spirit was expanded to include yet another movement: Father, Son & Holy Spirit sending the church into the world ... Willingens image of mission was mission as participating in the sending of God. Our mission has no life of its own: only in the hands of the sending God can it truly be called mission, not least since missionary initiative comes from God alone. (D Bosch Transforming Mission p390 cited in Bevans & Schroeder Constants in Context p290)

But mission is more than an activity or a program, it is our very being as we are created in the image of God. The essence of the church is missional by Gods design. The God we worship is a God in mission. We are created in the image of God. Therefore, Gods mission shapes and leads our mission

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Missio Dei
Because God is a missionary God, Gods people are a missionary people. The churchs mission is not secondary to its being; the church exists in being sent and in building up itself for its mission, (Bosch, Believing in the Future, 1995, p 32). Mission is not a burden laid upon the church; it is a gift and a promise to the church that is faithful. The command arises from the gift. Jesus reigns and all authority has been given to him in earth and heaven. When we understand that, we shall not need to be told to let it be known. Rather, we shall not be able to keep silent. (Lesslie Newbigin, Mission in Christs Way,
40)

The Missio Dei changes how we think about mission. We tend to think of mission as an attribute of who we are, something of our design, yet it is God who calls us into being. The very creation of the Church, community and creation itself are all because of the Missio Dei, Gods Mission to the world. We, as a church, are called to be and are in essence mission - only because of Gods mission. It is because of what God has done in our lives by calling us to be Gods children and creating us to be coworkers in Gods kingdom that we gather as a community of hope and love. We are because Christ is.

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SO WHAT IS THE MISSION OF GOD?


The God revealed in the Scriptures is personal, purposeful and goal-orientated. (Chris Wright, The Mission of God p63) Gods mission is about justice and righteousness. It is about God being the saviour and deliverer. This justice is about transforming peoples lives; it is about transforming communities, society, and indeed the world.

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Holistic Mission
Mission that takes into account the whole of human needs: spiritual, social, and personal. Holistic mission includes evangelism and church development as well as social action and social transformation.

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Missio Dei
GOD CALLS GOD SENT Biblical examples: Abraham (Gen. 12:13; see also Heb. 11:8; Acts 7:4) Joseph (Gen. 37-50) 50:20 Moses (Exod. 3) Jeremiah (Jer. 1:410) Ezekiel (Ezek. 1) Isaiah (Isaiah 6) The apostles (e.g., Matt. 4:19; 9:9; Mark 1:17)

The Holy Spirit is the main actor in Gods mission as we know and experience it in the life of the church. Our response to that mission is secondary. These are insights from Lesslie Newbigin. Newbigin served for many years as a missionary in India and for a period of time served as director of the World Council of Churches. His insights to the nature of the Missio Dei are helpful in our missionary reframing. The following is an address given by Newbigin at a conference of the Church in South India in 1989 as he speaks about our role in and response to the Missio Dei. Perhaps it is unfortunate that the history of mission is so often written by missionaries. They over-estimate their role. It is the Holy Spirit who is the primary missionary: our role is secondary. Mission is not a burden laid upon the church; it is a gift and a promise to the church that is faithful. The command arises from the gift. Jesus reigns and all authority has been given to him in earth and heaven. When we understand that, we shall not need to be told to let it be known. Rather, we shall not be able to keep silent (Newbigin, 40).

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The Church is MISSIONARY


Jesus was a missionary (Jn 20:21)
to the Children of Israel (Mt 15:24)

The Apostles were sent (Mt 10:5-6)


and the Spirit blessed Gentiles! (Acts 10)

Saint Paul went everywhere! (Acts 13+)


despite the people from James (Gal 2)

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Two-fold task of Mission

Kerygma (Greek:, krugma)istheGreekword usedintheNewTestament forpreaching(seeLuke 4:18 19,Romans 10:14,Matthew 3:1).ItisrelatedtotheGreek verb (krss),to cryorproclaimasaherald, andmeansproclamation, announcement,orpreaching.

Diakonia - diakona active service, done with a willing (voluntary) attitude. In the 1979 edition of Frederick W. Danker, Walter Bauer, and William Arndt, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, the word range given for diakonia was (1) service, (2) service necessary for the preparation of a meal, (3) esp. the office of prophets and apostles (4) aid, support, distribution, especially of alms and charitable giving (5) office of a deacon

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Missio Dei
Gods reign both future and present NOW & NOT YET Jesus spoke of the reality of Gods presence.
the kingdom of heaven has come near (Matthew 4:17, Mark 1:15) the kingdom of God is among you (Luke 17:21) If it is by the Spirit of God that I cast out demons, then the kingdom of God has come to you. (Matthew 12:28)

Jesus spoke of Gods reign yet to come.


Thy kingdom come
David J. Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission, (Maryknoll, NY: Orbis Books, 2002) 32-33.

Gods mission in the world has been and is to establish and create relationships with humanity in which we are called to serve as Gods partners. Gods world has become and is fragmented through rebellion and sin. Yet, Gods mission continues. Through Jesus, God came to proclaim that Gods mission continues and is an ever present reality among us. God came in the person Jesus, to proclaim Gods reign and to restore humankind to relationship with God. It is because of this mission that is Gods mission, that we are called to proclaim Gods reign as the people of God called the Church. When Jesus came to proclaim Gods reign, he spoke of reign that is both here and yet to come. There is tension here between Gods reign that is present & the reign of God that is yet to come. Jesus ministry is experienced in this tension between the now and the not yet. One thing that characterized Jesus ministry was his attack on evil. Gods reign arrives wherever Jesus overcomes the power of evil. Then, as it does now, evil took many forms: pain, sickness, death, demon-possession, personal sin and immorality, the loveless self-righteous of those who claim to know God, the maintaining of special class privileges, the brokenness of human relationships. Jesus is, however saying: If human distress takes many forms, the power of God does likewise. (Bosch p 33). As Jesus brought a new and better reality to people in need of physical, emotional and spiritual healing, he proclaimed Gods presence. As Jesus proclaimed the forgiveness of sin and Gods unwavering love for all, he pointed to the transforming presence of Gods grace at work in peoples lives. As Jesus gave triumph over the powers of death, in resurrecting Lazarus from the grave, by giving life a young girl who, as he said, was not dead, but sleeping, Jesus proclaimed Gods reign as that which radically reorders all that we perceive to be, creating possibilities where we see

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Christian mission among other faiths


ASIAN CONTEXT Asia has a plurality and diversity of races, peoples, cultures, social institutions, religions, and ideologies. Most of the countries have had a colonial experience. Most of the countries are in the process of nation-building, development, and modernization. The peoples of this region want to achieve authentic self-identity and cultural integrity in the context of the modern world. Asia is home of some of the world's great living religions, and these have shaped the culture and consciousness of most Asians, thus representing alternative ways of life and experience of reality. Asian peoples are in search of a form of social order beyond the current alternatives. They are looking for a form of social order which would enable them and humankind to live together in dignity in a planetary world. The Christian community is a minority in the vast Asian complex.

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Out of the 7 characteristics mentioned about Asia, the most important common fact concerning Asian nations is that, with the exceptions of Singapore, Japan, Taiwan, South Korea, and Malaysia, they are impoverished or desperately poor nations suffering all the consequences of poverty, such as hunger, poor health, illiteracy, serious iniquitous social stratification, and intense competitive struggle for survival. Another Asian reality is the picture of deadly religious conflicts. Religious pluralism is no longer an academic concept found only in books. It is a reality that we encounter everyday. People of other religions are our neighbors, our colleagues, our competitors, our foes, and our friends. Religious pluralism is a flesh-and-blood reality. The challenge of religious pluralism today comes from the living and believing people of other faith traditions. We are challenged by people who are different from us and are demanding recognition.

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Major Religions of the World

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What is the Christian responsibility to people who already believe in and belong to another religion? How should Christians witness to people who are Buddhist, or Hindu, or Muslim, or members of some other religion? We believe that Christian responsibility begins with giving witness to what God has done through Jesus Christ to offer us the gift of salvation.

Proposal: THREE MODELS

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Competition
Why compete?
Because the world has became like a spiritual market or a court. Where various religions compete for spiritual consumers A particular religion identifies its teachings as a product to be sold to a spiritually hungry world. Spiritual salespeople, both professional and lay, are trained to sell their religious product. Stores are set up as center to sell and dispense it. Sometimes comparative advertising is done, extolling the virtue of one spiritual product over against another. In other words, we live in cultures where we see increasing competition for religious market share, and even as some religious groups are becoming more wary of the historical excesses of such missions efforts, more groups are using the powerful marketing tools available (such as the Internet) to market their religions even more aggressively.

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Two Types of Competition


Antagonistic Conquest Domination Violent Evangelism Triumphalistic Success-oriented Non-Antagonistic Conversion Religious Freedom Co-existence Peaceable Witness Faithfulness

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Cooperation
Hospitality Approach
Hebrews 13:1-2 1 Keep on loving each other as brothers and sisters.2 Don't forget to show hospitality to strangers. Biblical Hospitality Includes Gods Inclusiveness

Through Through Through Through others Through

open open open open

doors: Welcoming hands: Helping hearts: Empathizing minds: Appreciating the

an open creed: Honest Sharing

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Good Neighbourliness
The dictionary defines a neighbour as one who lives or is located near or next to another. As a verb, it means, to lie close to or border directly on. The English definition of neighbour suggests a physical or geographical condition, one who is close to us or whose dwelling is proximate to ours. Legislation about the treatment of ones neighbors is mostly based on the logic that the one who is close to us is most likely we have a frequent contact with and could help us immediately or cause us harm at any moment. In a community-oriented society, like the Asian world, where family and neighbourhood relationships are valuable, good neighbourliness is very important.

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Giftive Mission
From generation to generation, Christians search for new ways to present the gospel--ways that are relevant to the times, situations, and different cultures. In the global, religiously pluralistic context of today, the idea of Christian mission as gift is proposed. Christians can, according to Dr. Frances S. Adeney, approach the world from the framework of giftive mission Christian mission as a giving and receiving of gifts with people of the worlds religions. Giftive mission is a way of interacting with people of other faiths and allowing the Holy Spirit to work in their lives and ours. This model "giftive mission," as it is based on the metaphor of free gift, sees mission activity through the lens of giving the greatest gift of Godthe Gospel message

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Why Use Giftive Mission as Our Mission Metaphor? Scripture frequently uses the metaphor of gift. Missionaries have traditionally seen themselves as bearers of the gift of the gospel We can more consciously become imitators of God's free gift of grace. We can move beyond the excesses of confrontation and competition in mission. The gift metaphor highlights positive practices embedded in mission efforts. Championing those giftive mission practices can counter market metaphor in mission Seeing ourselves as bearers and receivers of gifts can improve our relationships with people of other religions. Giving/receiving gifts according to cultural rules in various settings honors others Using the giftive mission metaphor, we discover hints of the free gift in other cultures.
From: Frances S. Adeney & Terry Muck. Christianity Encountering World Religions:

The Practice of Mission in the Twenty-first Century (Encountering Mission)

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The Metaphor of Gift is Appropriate Because. . . of the frequency of cross-cultural interchange, both physical and electronic; of the crying need for a spiritual alternative to materialized globalization; of a shift from coercive power as the most effective human social glue to a meeting-needs model; gift giving as a metaphor replaces fear with hope; gift giving puts relationships ahead of making a sale; gift giving is two-way rather than one-way; and gift giving reflects how God acts toward uswith grace and free gift.
From: Frances S. Adeney & Terry Muck. Christianity Encountering World Religions: The Practice of Mission in the Twenty-first Century (Encountering Mission)

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spheres of influence

FAMILY

SOCIETY
COMMUNITY

YOU

COMMUNITY

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Common questions

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Historically, mission was often viewed as primarily the work of missionaries sent by the Church to foreign lands, an activity confined to specialized individuals or committees . This perspective placed missionaries in a prominent role, often elevating their actions as central to the Church’s mission. In contrast, the contemporary understanding rooted in Missio Dei reframes mission as a broader, divine initiative that includes all Christians . It emphasizes God's mission as the origin of the Church's mission, encouraging every believer to participate in God’s work in the world . This paradigm views mission as intrinsic to the identity of the church, not limited to geographical or professional boundaries, and driven by the Holy Spirit rather than human planning . It calls for a communal response from the Church, integrating daily life with divine purpose .

The metaphor of gift in missions contrasts sharply with market-driven metaphors by emphasizing relational and grace-based interactions over transactional exchanges. The gift metaphor reframes mission as an act of sharing and receiving gifts grounded in grace, reflecting God’s unconditional gift to humanity through Christ . It encourages an approach that values relationships and mutual respect, promoting dialogue and collaboration rather than coercion or competition . In comparison, market-driven metaphors often focus on metrics, success, and competition, treating religious messages as commodities to be marketed and sold, which can undermine genuine engagement and authenticity . The gift metaphor offers a more sustainable and culturally sensitive approach, enabling missions to better navigate pluralistic contexts and forge deeper connections with diverse communities .

The Holy Spirit is considered the primary actor in the Missio Dei, emphasizing that mission originates from God rather than the Church's initiative . This understanding should lead the Church to view its role as responsive rather than initiating. The Church participates in mission by aligning with the Holy Spirit’s leading and recognizing mission as a divine gift and promise, rather than a human-driven burden . This approach encourages the Church to remain humble and dependent on the Holy Spirit for guidance and empowerment, prioritizing faithfulness over success-driven metrics . Thus, the Church’s mission is to witness to and join in the Spirit's work, recognizing that it is God's authority and presence that drives mission activities .

The recognition of religious pluralism significantly impacts the understanding and practice of Christian mission by requiring missions to be more inclusive, dialogical, and respectful of other faith traditions . In a globalized world, religious pluralism is not merely an abstract concept but a lived reality, calling for missions to move beyond exclusivist approaches and engage in genuine dialogue and cooperation . This necessitates an appreciation for the spiritual insights and practices of other religious communities, fostering a space where mutual understanding and peaceable coexistence can thrive . Practically, missions must pursue strategies that prioritize interfaith dialogue and cooperative initiatives that address common social issues, thereby reflecting the holistic nature of God’s mission to the world . Recognizing pluralism also means acknowledging the equal dignity of all people, aligning missions with the broader goals of justice and reconciliation .

Religious pluralism in Asia poses significant challenges and opportunities for Christian missions, necessitating a sensitive and context-aware approach. Given the socio-economic realities, where many countries face poverty and intense social stratification, missions must emphasize social justice and community support . The cultural influence of major Eastern religions requires Christians to engage in dialogue and adopt a posture of humility and learning. Missions in Asia must acknowledge religious diversity not just as a theoretical concept but as an everyday reality, influencing how Christians live and interact with their neighbors . Effective mission work should aim for coexistence, peaceable witness, and mutual respect, avoiding strategies of domination or competition . The giftive mission model is particularly relevant here, as it promotes genuine exchange and collaboration with people of different faiths, respecting their beliefs while sharing the gospel .

The concept of 'Missio Dei' shifts the understanding of mission from an activity solely conducted by the Church or missionaries to a divine initiative. Traditionally, mission was seen primarily as the work of missionaries acting under church guidance. However, 'Missio Dei' emphasizes that mission is rooted in the nature of God, suggesting that the Church is included in the mission of God (God sending the church into the world). This means that mission is not simply an ecclesiastical endeavor but participation in God's ongoing mission in the world . Mission becomes an expression of both being and doing, integral to the very identity of the Church rather than a program or activity . Therefore, 'Missio Dei' suggests that the Church's mission derives from God's mission, which is about justice and transformation of people and societies .

The 'giftive mission' metaphor transforms mission practices by emphasizing mutual giving and receiving rather than one-sided conversion efforts. It reframes mission as an exchange of gifts, fostering positive interfaith relationships through grace and respect . This metaphor encourages Christians to approach mission with a sense of humility and openness, acknowledging the value and insights of other cultural and religious traditions . By focusing on gift-giving, the metaphor reduces coercion and competition, advocating for relationships based on hope, service, and mutual understanding . Consequently, 'giftive mission' promotes peaceable witness and genuine collaboration, challenging traditional paradigms of dominance or assimilation in mission practices .

The holistic mission approach addresses the comprehensive needs of individuals and societies by integrating spiritual, social, and personal components into mission work. Unlike conventional mission methods that might focus primarily on evangelism or conversion, holistic mission involves both evangelism and social action . It seeks the transformation of communities, addressing issues like justice, health, and education alongside spiritual growth . This approach recognizes the interconnectedness of different human needs and responds to them in an integrated manner, promoting community development and empowerment . Holistic mission encourages churches to engage in activities that improve societal well-being and reflect Christ’s message of love and justice holistically .

Adopting a cooperation model grounded in 'good neighbourliness' for inter-religious relations presents both challenges and benefits. Challenges include overcoming deeply ingrained prejudices and historical tensions between different religious communities. It requires a shift from viewing others as competition to seeing them as partners in dialogue and action . Moreover, fostering this mindset can be difficult in environments where religious identities are closely tied to social and political issues. However, the benefits include fostering peace, mutual understanding, and trust between communities, which can lead to collaborative efforts towards common social goals . This approach aligns with the biblical call to love one's neighbor, facilitating open and honest interactions that appreciate diversity . It can result in more sustainable and impactful social development and conflict resolution .

The 'two-fold task' of mission, which includes kerygma (proclamation) and diakonia (service), highlights the dual nature of Christian mission as both declaring the gospel and serving the needs of others . Critically, this framework addresses the necessity of balancing verbal proclamation with tangible acts of service, ensuring that the mission of the Church addresses both spiritual and physical needs . However, one challenge with this concept is ensuring equal emphasis on both tasks, as historical missions have often prioritized conversion over social service, resulting in imbalances . Furthermore, effectively integrating these aspects requires sensitivity to cultural contexts and needs, as well as authentic relationships with diverse communities . Emphasizing this dual focus can lead to more comprehensive, impactful mission endeavors that reflect the holistic nature of Christ’s ministry .

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