CHRISTIAN COMMUNICATION PRINCIPLES ACCORDING TO WACC

                                                                                                                          K. Lalzarliana

Introduction:

The World Association for Christian Communication (WACC) is an international NGO registered as a charity in both Canada and the United Kingdom. It is a worldwide network of ecumenical Christian communicators whose global office is based in Toronto. It is a membership organization bringing together some 1,500 institutions and individuals in more than 100 countries.

Organizations and individuals become members of the global Association, organized for practical purposes into eight Regional Associations (Africa, Asia, Caribbean, Europe, Latin America, Middle East, North America and Pacific).

History:

The origins of WACC date back to 1950 when Christian communicators from Europe and North America began seeking guidelines for the future of religious broadcasting. Several organizations, including the World Council of Churches, shared the same concerns and they eventually joined forces to establish the ‘old’ WACC in 1968. Rapid developments in mass media worldwide and a concern to integrate the work of the Agency for Christian Literature Development of the World Council of Churches led to a merger in 1975 that created the present WACC. In 1986 WACC adopted its Christian Principles of Communication as a statement of core values based on Liberation Theology's option for the poor.

Activities:

WACC’s wide-ranging activities include support for communication projects mainly, but not exclusively, in the global south; the promotion of analysis, reflection and action on important topics related to its areas of concern; support for networking within and beyond its membership; and publication and sharing of information. WACC’s project support has traditionally been largely of a responsive nature. WACC's largest single activity is the Global Media Monitoring Project a worldwide longitudinal study (1995, 2000, and 2005) on the representation of women in the world’s media.

Over the last 25 years WACC has been instrumental in developing the concept of Communication Rights and their relationship to participatory development communication.

       

Vision: Communication for All

Mission: 

In its mission statement, the WACC states, “The World Association for Christian Communication (WACC) is an international organization that promotes communication as a basic human right, essential to people’s dignity and community. Rooted in Christian faith, WACC works with all those denied the right to communicate because of status, identity, or gender. It advocates full access to information and communication, and promotes open and diverse media. WACC strengthens networks of communicators to advance peace, understanding and justice.

CHRISTIAN PRINCIPLES OF COMMUNICATION

The World Association for Christian Communication (WACC) adopted its Christian Principles of Communication in 1986. It is an official WACC document which was drafted to guide the members of the Association in their thinking, planning and working. The document states, “These principles should guide the work and mission of Christians in communication”  and “to examine their communication practices and policies on the basis of the Good News of the Kingdom”.  Though the WACC recognized mainly the problems of the existing structure of the mass media and the impacts of information and communication in general, the principles also demonstrate its interest in encouraging communicators to engage in people’s communication process and Christian mission.

 

1. Communication from a Christian Perspective 

According to the WACC document, the kingdom of God, the proclamation of the Gospel, human beings and other creations, and Christ’s own communication, etc are at the very centre of Christian communication. The document states, “Jesus announced the coming of God’s Kingdom and commission to us to proclaim the Good news to all people until the end of time. Hearing the Good news, living by it and witnessing to it, is the basic calling to all Christians.”  Jesus, through his act of self-giving took initiative to communicate the good news of the kingdom of God which addresses itself not only to the whole person and to all people, but also to all creations. Thus, as Jesus set an example, all Christian communicators are also expected to communicate the gospel of love and to show action of self-giving love in their communicative process.
 

Moreover, since Christian communicator proclaims God’s kingdom where God reigns and in which the will of God is done, and that every individual could partake in it, there is no distinction in Christian communication. Rather Christian communicator proclaims oneness and unity by witnessing to the one body of Christ.
 

The document also recognized the church as a community of believers which is chosen as the instrument for promoting the kingdom. Thus Christian communication sees the church as a means to embody and testify to the central value of the kingdom, in which oneness, reconciliation, equality, justice, freedom, harmony, peace and love are given precedence.  The document further notices the importance of an act of worship in which sharing and action of communitarian living prevail among the worshiping community. Furthermore, every Christian communicator is challenged to witness to God’s transforming power in all areas of human life. Because of this, the glory of God and the joy of the people are taken very seriously in Christian communication.
 

2. Communication Builds and Shapes Community 

WACC builds on the assumption that genuine or effective communication cannot take place where there is division, alienation, isolation and barriers that disturb prevent or distort social interaction. Just as the document states that “one aim of our works is the breaking down of all kind of barriers which prevent the development of communities with right and justice fall all”,  every Christian communicator is directed to work for building up community. It further states, “True communication is facilitated when people join together regardless of race, colour or religious conviction, and where there is acceptance of and commitment to one another”.  The statement therefore indicates that the concern for community occupies a central place in the WACC. In Jesus’ ministry, one can also see this concern for community, for example, the calling of the disciples, the innumerable feasts which Jesus partook, the institution of the Lord’s Supper, and the resurrection appearance etc., which affirm Jesus’ desire to enable community. Since the words ‘communication’ and community’ come from the same root word ‘communis’ which means ‘to share’, any true communication should enable building and sustaining community.
 

3. Communication Enhances Participation 

One of the most serious concerns of the WACC in Christian communication is participation. This concern arises from the WACC’s belief that participatory communication “can give people a new sense of human dignity, a new experience of community, and the enjoyment of fuller life”.  For the WACC, communication is by definition, participatory in a two way process.  It refers to the full involvement of participants in communication processes and includes giving individuals access to communication channels and enabling them to participate freely and equally in any Christian communication. Since participatory communication shares meaning and establishes and maintains social relationship, every Christian communicator is anticipated to maintain this principle in their communication process.
 

Though the WACC stresses its recognition of individual participation in modern communication process especially in Mass media, it is makes concerted efforts to anticipate participatory communication within the body of Christ. This communication demands that the believer, having been incorporated into the body of Christ, ought to participate according to the grace given him/her in the planning, implementation, evaluation, etc., of the communication that builds and sustains the body of Christ. It is essentially necessary to stress the importance of communication which could not only provide space or platform for participation but also facilitate the expression of people’s needs and priorities through effective communication.

4. Communication Liberates

 Though the WACC stresses its focus on liberation from the power or hegemony of modern Mass media, the focus can also be integrated with the church’s mission in general. The document clearly showed where the WACC stands with regards to liberative dimension of communication. It states, “Communication which liberates, enables people to articulate their own needs and helps them to act together to meet those needs. It enhances their sense of dignity and underlines their right to full participation in the life of society. It aims to bring about structures in society which are more just, more egalitarian and more conductive to the fulfillment of human rights.”  It further states, “Genuine communication presupposes the recognition that all human beings are equal worth. The more explicit equality becomes in human interaction, the more easily communication occurs.”  In the Bible, Yahweh is seen as the God who entered into human history to liberate the oppressed. This liberative dimension of God’s communications is found in different parts of the scripture as seen in the Exodus event. Thus, as Joshva Raja says, “Mission should be liberative in its praxis, liberating people from exploitation and the force of hegemony… Church and the Christian institution should show solidarity with communities at the margins who are affected by the dominant groups.”  In line with this statement or liberative dimension of God’s communication, the WACC appeals to all Christian communicators to persuade their communication for a liberative purpose.
 

5. Communication Supports and Develops Culture

 The term “culture” may refer to the complex collection of knowledge, folklore, language, rules, rituals, habits, lifestyles, attitudes, beliefs, and customs that link and give a common identity to a particular group of people.  It also refers to the environment that humans create as social beings.  Since every human being is totally immersed into his/her culture, this limits as well as creates the possibility to engage in communication. The WACC holds that “people’s basic culture and need for cultural identity are part of the dignity of the human person”,  and affirms that “many countries and people are now rediscovering and redefining their basic cultural identities. This is particularly urgent where culture, language, religion, gender, age, ethnicity or race have been attacked or treated with contempt by members of other cultural groups.”  Hence, Christian communicators are anticipated not only to nourish and strengthen other culture but also to support and develop indigenous forms of communication. Moreover, they are also expected to cultivate symbolic environment of mutually shared images and meanings which respect human dignity and religious and cultural values. 
 

6. Communication is Prophetic

 Prophets are regarded as ones who bridged the gap between God and human or the world. Through the medium of the prophet, God communicates with human. In a similar way, the WACC appeals to all Christians to be prophetic in their communication process in the context of oppression, discrimination and marginalization. The prophetic vocation is to be exercised within the context of the conflict between powers and powerless. It is the responsibility of the church or Christian communicators to exercise the role of prophetic communication combining the memory of freedom in Christ and the vision of God’s community. The document states, “Prophetic communication expresses itself in words and deeds. Such prophetic action must be willing to challenge the principalities and powers, and may carry a high price.”  Furthermore, since lies and half-truths are a great threat to communication, the document further appeals to all Christian communicators to serve truth and challenge falsehood and help people to distinguish truth from falsehood.

Conclusion

The WACC document therefore makes a concluding remark by stating, these principles should guide the work and mission of Christians in communication. They also set out the corporate agenda of the World Association for Christian Communication - for project support, studies and dissemination of policies. Communication must be seen as central to the churches, as the process in which God's love is received and shared, thus establishing communion and community.

References(footnotes are pasted here):

      John Joshva Raja, Facing the Reality of Communication: Culture, Church and Communication (Delhi: ISPCK, 2001), 332.
      Ibid., 328.
      Franz Josef  Eilers, Communicating in Community (Indore: Satprakashan Sanchar Kendra, 1996), 328.
      Ibid.
      Ibid.
      Ibid.
      Christ Arthur, Religion and Media: An Introductory Reader, op.cit., 278.
      Ibid.
      Ibid., 279.
      Ibid.
      Ibid., 280.
      Ibid.
      John Joshva Raja, Introduction to Communication and Media Studies. op.cit., 202.
      Ibid. 93.
      Christ Arthur, Religion and Media: An Introductory Reader, op.cit., 280.
      Ibid.
      Ibid., 281.
      Ibid.
      Ibid.

PRINCIPLES APPLICABLE FOR ESTABLISHING RELEVANT STRATEGIES OF COMMUNICATION IN BCM MISSION

                                                                                                                                         K.Lalzarliana

Based on the WACC (World Association for Christian Communication) document and the (my) research findings, the following principles are presented as suggestions towards working out relevant and helpful strategies of communication. It is believed that these principles will allow more individuals to participate and open a wide range of space or platform in presenting effective communication in BCM mission.  However, the researcher does not claim to come up with fool-proof ready-made strategies, but will present principles that could help give directions for the Mission Department or any individual responsible in creating and establishing relevant strategies of communication in BCM mission. 

 1. Principle of Formulating Basic Theological Foundation

Establishing principles that underline the significance of theological foundation is a vital need of BCM mission. Apart from the previous statements( this is posted seperately), it is necessary because formulating reliable basic theological foundation will help Mission Department or any committed person to study and apply God’s example in the effort to communicate the gospel. It will also help committed person to learn and how to engage him/her-self in God’s work according to his way, and will also help to find out the best way to involve in the ministry of communicating the gospel. In other words, this will facilitate mission-minded people to participate and provide space for others to take part in the communicative acts of God. The following significant points are suggested for consideration under this aspect.

•    Formulating Communication as Theological Concept

Today a growing number of theologians see communication not just as an activity which needs a theological dimension. They either see communication not as one of the many areas of theology or are looking for a theology of communication. They rather project communication as a basic principle and essential dimension of any theology.  According to this perception, God is seriously seen as a communicating God and his expressions are also considered as communication. The very creation of God, incarnation, Trinitarian nature of Divine, giving of the Holy Spirit, revelation and the whole salvation history, etc., are seen as an acts of God’s self-communication. Moreover, it can also rightly be said that the self-communication of God finds its fullness in the life, death and resurrection of Jesus of Nazareth. Thus, looking from communication perspective, one can rightly consider that the central theme of Christian traditions is the idea of God’s communication.

To substantiate this, the Bible clearly records God as one who is always in communication with creation, especially with human beings. The very creation of humans is seen as an act of God’s self-communication. In creating human beings in his or her image and likeness, God gave human beings the capacity and need to establish communicative relations with each other. Karl Rahner clearly mentions that what is communicated in this self-communication of God is not something about God, but that God shares God’s self with humans in an ontological sense.  In realizing all the above views, one can therefore conclude that the concept of communication is right from its beginnings a theological concept. Gisbert Greshake, probably the first to express his view on communication in theological circle, substantiated the mere word of ‘communication’ as, right from its origin a theological expression, Eilers quoted, “communication is from its origin a decisive theological idea which grounds in Christian revelation and has as its theme the centre of the Christian understanding of God and the world.” 

Communication is thus a theological principle or a concept which reliable to guides and directs the way how human see, study and live a Christian faith and other. Communication is a fundamental divine fact, and is also a fundamental human fact. The church which is called to communicate the words of God should be constantly aware of this fact in its life, witness and mission. This theological foundation and concept is what the Mission department needs to implant and develop in the minds of its people in creating communication strategy and witnessing the words of God.

•    Formulating Principles Applicable for Missiological Communication

In developing a theological foundation of Christian communication, several theologians have presented different theological aspects or bases which have theological significance, for example M. Thomas Thangaraj listed six aspects of God’s communication,  Frenz-Josef Eilers also listed the four dimension of communication in which the inner Trinitarian communication, revelation, incarnation and church as communication are considered as the four basic steps.  Obviously, each of these aspects or dimensions could bring to light the indispensability of divine communication into church mission. At the same time, as long as the church and the people of God are participating in the communicative realm of God, it is inevitably necessary to present and develop Missiological communication principle in order to enlighten committed people and to build up individuals’ perception on mission and Christian communication.

Though it is not possible to present in detail due to limited space, based on the above suggestion, the researcher would like to present here some important elements to exemplify Missiological communication principles as formulated by Viggo Saagard. These principles however can be considered as example guidelines and principles applicable in Missiological communication and are believed to be relevant in this contemporary situation and context. According to Saagard, Missiological communication starts with the commission given by Christ, Missiological communication place the person at the centre, Missiological communication is receptor oriented, Missiological communication is centred on community, Missiological communication is a process, Missiological communication needs good research and information, and lastly Missiological communication uses approaches that are based on cultural context of the receptor.  In line with this above example, the researcher here further suggests the following principles for developing communication strategy in BCM mission.

2. Principle of Using Trinitarian Model of Communication

    Belief in God as Three-in-One is as old as Christianity itself.  According to Maylene the term was first used as ‘Trias’ by Theophilus, the Bishop of Antioch in AD 180 and later by Tertullian as ‘Trinitas’  to signify that God exists in three persons. In this Trinitarian perspective, Father, Son and Holy Spirit are intimately communicating to each other in their inner Trinitarian movement. These three persons also live in the supreme mystery of oneness in perfect, loving intercommunion.  Because of this intimacy and oneness in Trinitarian life, it is possible to assert that God is rich in relationships, communication and love for all people. This God models to every individual what the dynamic Trinitarian life is all about - communication, relationship, affection and participation. Therefore, the quality of Christian life is to be based on the imitation of this interior life of the Trinity.  The Trinity is the model of every human community.

Eilers stated that in the Trinitarian communion the dialogue between the persons is ongoing.  God sent Jesus Christ to the world, his disciples recognized him as a sign of God and He revealed the Father and the Holy Spirit. He further quoted Martini’s statement by mentioning that, “It is also the Holy Spirit who ‘opens’ the Trinity to the world and at the same time unites the world to the Son and the Father”.  Considering this mystic nature of God, it is possible to assert that Trinity is not merely communicating God, but a sharing, interacting and participating God.

In the context of developing and rapidly progressing world of today, many people including people in different mission fields are still facing major problems like poverty, illiteracy, starvation, exploitation and danger of losing their identity. All these factors not only hinder effective communication, but in some places, prevent people from participation in their own communitarian lives and to others. Due to these hindrances and failures in communication, relationships and the enthusiasm to participate in the communication process between individual, neighbour, and family, even in the church are in decline. In such a situation, the role of the Trinitarian communication is crucial and would be very applicable. Since Trinitarian communicating God is the God who creates human beings as His image and likeness. Because of this nature in human, human beings are able to communicate, and this could be taken up as a model for communicating the gospel.

3. Principle of Using Incarnation Model of Communication

Incarnation is, according to Viggo Sogaard, “the climax of God’s Communication”  and for Eilers, “the high point of God’s communication”  with human. It is a demonstration of God’s self-communication and willingness to identify with those who are to receive his message. From the creation of the world, God has been communicating himself to humanity. He expressed himself at the time of creation; He not only spoke and accompanied with human, but also let his son live too in a social context and led his people into a warm community of believers. By sending his son, He bridged the gap between him and humans and communicated in a way human beings could understand. Incarnation is also the highest expression of God’s giving of self in love. Through incarnation, God was bending down to disclose himself through ordinary situations of human life, thus completely becoming relevant to the context of human beings.  In other words, incarnation is an indication of God’s love, acceptance, and respect for humanity. It is also a mark of receptor-orientations that he has chosen frame and references of human beings rather than demanding that human uses his. In doing so, He built a bridge all the way across from his frame of reference to human beings. Through incarnation God has confirmed his approval not only of human form but language as a worthy vehicle to communicate heavenly truth.

Therefore, communication through incarnation is being involved in a context, entering into the real problems, issues and struggles of the people. When God incarnate in the form of human as his beloved son Jesus Christ, he did not just speak to the Jews, but he became a Jew and identified himself with all aspects of the Jews’ life.  Through this primary model, God not only seeks an interactive relationship with human but invites every individual to participate in his communication realm. Likewise, the BCM mission has to be framed and modeled on this incarnation communication.

4.  Principle of Developing Reign of God-Centered Model of Communication

Trinitarian model of communication leads the researcher to present the dominant theme of Jesus in the gospels, the reign or kingdom of God. It was centered around Jesus’ proclamation in his earthly life on earth. This one phrase sums up his whole ministry and his whole life’s work. However, it is possible to assert that every thought and saying of Jesus was directed and subordinated to one single thing; i.e., the realization of the reign of God upon the earth.

As seen in the scripture, the characteristic of the reign of God would be love, peace, justice and participation.   The reign of God is where persons from all walks of life are invited not only to participate but to enjoy and to share the love of God and living in harmony and equity with all individual. This reign of God model could be a very powerful tool in communicating the gospel. As Jesus gathered his disciples to be the seed and the beginning of God's Reign on earth and Jesus sent the Holy Spirit to guide them, he continues to call all people to come together around him and to spread the kingdom of God across the entire world.  Having this vision and realization of the reign of God, Mission Department can also establish the community of the reign of God where every individual could participate, enjoy and share the community of the love of God, peace, justice and freedom. This model of communication as apparatus to formulate strategy has to be developed in her communicating of the gospel.

5. Principle of Using Holistic Model of Communication

As Julian Saldanha says, the main concern of Holistic approach that the researcher wishes to present here is “to avoid separating the proclamation of Jesus Christ from the struggle for what he stood for. And the effort is to embody the value of the Kingdom of God in society: peace, justice, freedom, brotherhood, concern for the needy and respect of for human right”.  According to this approach, missionaries or any gospel communicators have to focus on the felt needs of human beings. Moreover, immediate human needs such as socio-economic problems, injustice, sickness, starvation, ecological problems and many other concerns can also be included. Therefore, in order to respond to the felt needs of the people - Medical help, skill training, school education, relief and developmental works, social works, and dialogical methods of communication can be utilized as a means. Since this approach concerns not only saving individual soul but aims for the well-being of every individuals, it could be one of the most powerful method employed in BCM mission.

6. Principle of Utilizing Indigenous Forms of Communication

From the beginning of its cross-culture mission, Mission Department has been employing the principle of the three indigenous process, i.e., self-supporting, self-propagating and self-governing. The purpose of this principle is to create an authentic Christian community. Though the church strives to achieve its goal in various ways, it often tends to forget or ignore the effectiveness of indigenous forms of communication in presenting the gospel message. As every culture has its own forms - song, dance, festivals, plays, storytelling, and symbols and so on, such Indigenous forms of communication have to be emphasized and utilized in communicating the gospel. Since these channels allow local people or particular groups of people to communicate among themselves and provide space to participate in communication process, it can be one of the most powerful tools for establishing participatory as well as interactive communication in the process of presenting the gospel message.

Since missionaries are always accused of destroying their culture, and being accused of trying to implant a duplicate Mizo culture to other tribal culture,   such indigenous forms of communication can also be utilized as a mechanism to safeguard particular tribal identity, tradition, custom and culture from assimilation or exploitation phobia.

7. Principle of Learning Language as a Starting Point to Focus on Socio-Cultural Context of the Receptors

The investigation of the research has disclosed that missionaries are sometimes accused of not taking an interest in the social-cultural context of the people. In those same places, they are accused of destroying the culture and dividing the society of the people they served. Obviously this could be one of the reasons why a number of missionaries failed to present effective communication and ignored the significance of participatory communication. In such a situation, it is therefore tremendously necessary for the missionaries to learn the socio-cultural context of their receptors. Though learning of social cultural context of other people can take place in different ways, the first and foremost step that the missionaries have to take up is to learn other language. The researcher strongly recommends laying emphasis on the necessity of learning the other’s language and of adapting oneself as a principle for the Mission Department.

Failure in learning and speaking the native language is one of the big stumbling blocks that the missionaries have been facing in BCM mission till today. For example, the researcher learned through an interview with the Field Director of Chakma mission that only six out of one hundred forty two missionaries could speak and preach the gospel message in Chakma.  This type of situation happened not only in the Chakma mission but in several mission fields and stations.  Since language is an integral part of every culture and the most important means of learning a new socio-cultural setting, Mission Department has to take this up. Hesswelgrave says, “If one wants to communicate Christ to the people, he must know them. The key to that knowledge always has been, and always will be, language”.  And apparently, the mother tongue is believed to be the best medium for communicating the gospel as well as to attract people for establishing more participation in Christian communication process.

This principle is also laid in the scripture, as God who communicates and draws the people near to him to participate in his/her communicative realms spoke with men and women in their own language.  The gospel of John also narrated memorable conversation between Jesus and Nicodemus  which shows Jesus as the prime example of receptor-oriented communication. Though it is not possible to understand deep meanings of another culture without knowing their language well, as Newbigin wrote, “The communication has to be in the language of the receptor culture”. 

8. Principle of Establishing Intercultural Communication Training Programme

    Though Mission Department is aware of the necessity of providing proper training to its missionaries, lack of infrastructure and facilities for missionary training programme and financial problems has prompted it to send out missionaries after giving them only the most rudimentary training.  The lack of formal missionary training could create adverse effect on the life and work of missionary, and the success and failure of the missionaries in communicating the gospel across cultures largely depends on the kind of knowledge they have gained about the theories and practices of intercultural communication of the gospel. Thus, it is imperative that the Mission Department gives up sending out missionaries without giving proper training. For J. Herbert Kane, it is an act of consummate folly for anyone to proceed to the mission field without professional as well as theological training. He was convinced that as well as a good theological foundation, missionaries needed training in cross-cultural communication, missionary anthropology, the history and theology of mission, world religion and contemporary issue. He believed that it is time to call halt to the unsatisfactory procedure of sending out missionaries who were not adequately prepared. He stated that, “We should do our very best to send out fully qualified missionaries. Anything else is unfair to the national churches and dishonoring to the Lord”   Therefore, if the church wishes to reap a better achievement in communicating the gospel and wishes to take seriously the task of reaching the unreached people among the multi-cultural ethnic groups in India and even outside India, the church or the department should provide and establish intercultural training programme to all its missionaries.

9. Principle of Giving Attention to Ground Reality and Research-Based Approach     to Planning Strategy

    In relation to the ‘felt need and real need’, F. Engel, in his book ‘Contemporary Christian Communication: Its Theory and Practice’ mentioned an overriding principle when he stated that “people will not listen to the gospel message and respond unless it speaks to the felt needs.”  This leads to the necessity of giving attention to the ground reality and research base in planning strategy. Or in order to find out people’s felt needs and their real needs, one has to give attention to the ground reality and make strategic plan according to the research base. In order to do so, we can follow the functions of communication research in strategy development for church and media as given by Sogaard. According to him, “research can be used to: sharpen the vision, provide information on the audience, make receptor-oriented communication possible, help evaluate media products and programme, assist in strategy development, direct in goal setting, guide in planning, test the effectiveness of ministry, and reveal the necessity of seeking the direction of God.”

Is the church or any mission agency aware of wrong approaches which do not lead to positive results but instead lead to the nullification of the very noble purposes? How can the church or Mission Department acquire such knowledge and understanding so that committed person can strategically and effectively reach the least-evangelized people groups? Here the researcher would like to present three ways for doing it: by empowering people with information, by training them to do research themselves, and lastly by formulating reliable principle which gives attention to ground reality and research based planning strategy. It is vital that the Mission Department takes this principle very seriously.

Conclusion

    In Many Bible narratives, God is shown as one who is engaged in the human communication process in a variety of ways.  God shares His care and love within the limits of human understanding, and expresses this within the framework of human communicating abilities. He also conceded to people’s demands in order to show them that He participates in their communication process. His involvement in the midst of human lives is thus seen as an interactive participation. Therefore, God and human beings mutually participate in this communication process by which both participants tried to understand, share and interact with each other. In the same way, the New Testament also portrayed Jesus as one who interacts with his disciples and with his hearers. In order to interact with his hearers or disciples, He was willing to use human culture, language, life-situation, and context. Through this, Jesus tried to build relationship or a community of love where every individual could participate in it.

    If the BCM, through its Mission Department, desires to be more effective in communicating the gospel and wishes to take seriously the task of reaching the unreached among the various cultural and ethnic groups in India and abroad, and if she expects a more fruitful ministry, it must follow the example set by God and Jesus. And it is suggested that she may be able to do so by incorporating applicable principles suggested above which are believed to be relevant in communicating the gospel.

References: (Footnotes are pasted here)
1. Franz-Josef Eilers, Communication in Community: An Introduction to Social Communication (Indore: Satprakashan Sanchar Kendra, 1996), 32.
2. Karl Rahner, Foundation of Christian faith (New York: Seabury Press, 1978), 117. According to Rahner, “God’s self-communication means, therefore, that what is communicated is really God in his own being…that objectivity of gift and communication which is the climax of subjectivity on the side of the one communicating and of the one receiving”.
3. Ibid.
4. M.Thomas Tangaraj, “Toward a Theology of Communication: A Christian Perspective” in Communicating the Gospel Today, edited by Gnana Robinson  (Madurai: Vanguard Press,1086), 59-65. In his ‘Biblical foundation’ there are six aspects of God’s communication such as; God’s communication dispels darkness, God’s communication affirms personhood, God’s communication enables community, God’s communication sustains dialogue, God’s communication awakens self-consciousness, God’s communication exemplifies participation.
5. Franz-Josef Eilers, Communicating in Ministry and Mission: An Introduction to Pastoral and Evangelizing Communication (Bangalore: Brilliant Printers Pvt. Ltd, 2004), 23.
6. Viggo Sogard, “Go and Communicate Good News” in  Paradigm Shifts in Christian Witness, edited by Charles E.Van Engen, Darrell Whiteman and J. Dudley Woodberry (New York: Orbis Books, 2008), 62-65.
7. Louis George Mylene, The Holy Trinity (London: Longmans, Green and Co., 1916), 62.
8. Geevarghese Mar Osthathios, Sharing God and a Sharing World (New Delhi: ISPCK, 1995), 1.
9. Franz-Joseph Eilers, Communicating in Community: An Introduction to Social Communication (Indore: Satprakashen Sanchar Kendra, 1996), 36.
10. Ibid., 37
11. Viggo Soggard, Media in Church and Mission: Communicating the Gospel (Bangalore: National Printing Press, 1998), 12.
12. Franz-Josef Eilers,SVD, Communicating in Ministry and Mission: An Introduction to Pastoral and Evangelizing Communication . op.cit., 25.
13. Viggo Soggard, Research in Church and Mission (Pasadena: William Carey Library, 1996), 28.
14. Viggo Soggard, Media in Church and Mission: Communicating the Gospel. op.cit., 15.
15. Rom 14: 17;  Isa 11:3-9
16. Matt 10:7-8; 28:16-20
17. Julian Saldanha, “Development of Missiology” in Missiological Approaches in India: Retrospect and Prospect, edited by Joseph Mattam and Krickwin C.Marak (Mumbai: St.Paul Press Training School, 1999), 23-24.
18. Interview with Bokbonokumar, Missionary Retired, chawngte, 29 April , 2012.
19. Phone Interview with Rev. R.C. Lalthanzama, Field director, BCM Chakma Mission, chawngte, 6 July, 2012.
20. Phone interview with Rev. R. Lalrintluanga, Mission coordinator, BCM Mission Department, Serkawn, 5 may, 2012.
21. David J.Hesselgrave, Communicating Christ Cross-Culturally (Michigan: Zondervan Publishing House, 1981), 250.
22. Acts 2:5-11; 26:14.
23. John 3.
24. Lesslie Newbegin, Foolishness to the Greek: The Gospel and Western Culture (Grand Rapids: W.B. Erdmans Publishing Co., 1986), 5.
25. J. Herbert Kane, A Concise History of the Christian World Mission (Grand Rapids: Baker Book House, 1983), 176.
26. James F.Engel, Contemporary Christian Communication: Its Theory and Practice (New York: Thomas Nelson Publishers, 1979), 117.
27. Viggo Sogaard, Media in Church and Mission: Communicating the Gospel, op.cit,. 82.
28. Heb 1: 1-2

TOWARDS MATURE CHRISTIAN FAITH AND RESPONSIBLE CHRISTIAN WITNESS IN PLURALISTIC SOCIETY

One may define Pluralistic society as the co-existence of various religions, belief, doctrines, cultures, traditions, languages, ethnic backgrounds, race, caste etc in a society. In another words, pluralistic society is characterized by variations in ethnicity, religion, cultural heritage, socio-economic status, etc. However, one of the basic facts to be taken into consideration in today society is multi-religious and multi-cultural existence. This context or plurality has produced a diversity of communities with separate and distinctive identities. In this situation each community has their own creed, cult, pattern of conduct and culture. Moreover, each community also has developed its own socio-political interests.

As a result of this diverse form of identities, traditions, pattern and culture, etc., numerous awful and dreadful things have been occurred not only in the society but within particular community as well as between individuals such as communal clash, hatred, violence, confrontation or conflicts, rival, misunderstanding, isolation, etc which generally excludes other. In addition this can become a hindrance and barrier to communication. It creates not only, misunderstanding, communication gap but also hampers or impedes the process of growth, development, cooperation, unity and harmony, etc in the society as a whole. 

Therefore, in order to establish communal harmony, peace and understanding and to overcome numerous problems that have been involved in the society, what shall be the Christian response in such a multi-faith and pluralistic context? What will be the role of the mature Christian in removing misunderstanding? What shall be the Christian witness in a pluralistic context like India? All these and many more pertinent questions need to be answered. One can develop and propose several suitable suggestions that will be applicable in the context of pluralism. Therefore this paper will attempt to suggest some of the relevant patterns that will be suitable for pluralistic context.

Relevant Patterns/challenges for Mature Christian faith and Witness in Pluralistic Societies

Paradigm Shift in Inter-Faith Relations

Until recently, Christianity in the past entertained an imperial and colonial attitude towards other faiths or religions. One can identify three phases in the approach of Christianity to other religions. In the first phase, Christianity, with its absolute and universal faith claim, considered other religions as a threat to its own existence and survival. In the second stage, other religions were looked at more positively, and the church slowly began to see truths and human values in other religions. Today, we see a new phase in inter-faith relations. Plurality of religions is now accepted not only from a historical point of view, but also from a theological perspective. Many accept that different religions, which arose in different cultural and historical contexts, are rooted ultimately in the inexhaustible mystery of God, which cannot be confined to any one religion. It is also believed that God is actively involved in the whole creation and that the salvific activity of God continues even outside the church among all peoples and cultures. This new openness is helpful in bridging the gap in inter-faith relations. Therefore the following points which have been suggested by some scholars are believed to be helpful as challenges and relevant pattern for mature Christian faith and witness in pluralistic society.

From Exclusion to Inclusion

All of humankind is to be seen as a single community because God made the whole human race in God’s own image. God is leading humankind to its final destiny, and for this purpose God has been revealing himself to all peoples in different ways. Any exclusive notion of revelation needs to be done away with as we embrace an inclusive way of understanding the relationship between the divine and human. All religions are to be seen as different responses to basic questions of humanity, such as: What is man/woman? What is the meaning and purpose of life? What is truth? What happens beyond life on this earth?

From Church to the Kingdom (Reign) of God

We need to rediscover the fact that Jesus came to announce the arrival of the Kingdom (Reign) of God and not the Church. Church is only a manifestation of the Kingdom of God. The Kingdom of God is a new reality, a new relationship of God and humanity, a new ethos where peace and justice prevail. It is a new lifestyle marked by sacrificial love, humility and dignity. The Kingdom of God was inaugurated in Jesus, but it is yet to be fully realized. In this process, the Church becomes an instrument for realizing the goal of the Kingdom. Also, the Church is not the exclusive agent of the Kingdom. Other religions and cultures also play an important role in the kingdom-building process. The Church is not the Kingdom, but it is a sign and servant of the Kingdom. This theological perspective on the Kingdom will have tremendous value in building inter-faith relations.

From Conversion to Healing

One of the purposes of Jesus’ mission in the world was to heal wounds and build up one human family based on love. His objective was not to convert people in the sense of adding numbers to a sect or a group. He had to break customs and traditions in order to bring healing to suffering people. For him, healing was more than physical healing, for it was holistic in covering all aspects of life. He wanted to create a community and a humanity of wholeness. Conversion in the deepest sense is conversion to God and to one’s neighbor, not simply from one religion to another. When conversion happens in this sense, wounds and broken relationships are healed. There comes a new awareness of the values of the Kingdom (Reign) of God that needs to be established on earth.

From Doctrinal to Spiritual 

Much time has been wasted in our quarrels about doctrines and creeds. What mattered to Jesus were not doctrines but things that are spiritual, things that are in tune with God and the values of God’s Kingdom (Reign). What Jesus stood for was the establishment of justice and righteousness on earth. His stress was on building up one humanity where there is priority given to values of the Kingdom (Reign) of God, not to doctrines.

From Absolute to Relative

Every faith is absolute for its adherents, and they will naturally make absolute claims for their faith, which is legitimate as far as they are concerned. However, affirming our faith in Christ and God’s revelation in Christ does not mean negating God’s revelation in and among other peoples. The church’s mission is not to destroy such absolute faith claims but to challenge and be challenged by them in mutuality and complementarily. It is with this shift from absolute to relative that we move forward. Absolute faith claims which are part of faith experience belong to the language of mystery. Any God talk belongs to this language. Even the centrality and uniqueness of Christ is also a mystery. When faith claims are seen in this light, we realize the beauty of the language of mystery, which always has the dimension of the “beyond” which transcends all human understanding.

The word “mystery” is a very helpful word in this endeavor. It eases the tension between bipolar realities such as divine/human rational/mystical, eternal/temporal, aesthetic/ethical, individual/community. The concept of mystery will help us to realize that God is God and we are human; that God is beyond reason; that the values connected to the Reign of God are eternal and permanent; that experience of God is not simply an aesthetic phenomenon, but rather an experience of ethical relationships of justice and peace; that God is both an individual and a communitarian experience.

Inter-religious, inter-denominational cooperation

As all knows, the community we live in India is very diverse in nature. In the context of multi faith and different denominational background, one has to develop the partway for inter-religious and inter-denominational cooperation. A religious community or a church without wall, without some kind of exclusive identity has to be developed. Every community needs to keep themselves to the plurality of its expression in multiple cultures. Wilfred Cantwell Smith writes; “unless men can learn to understand and be loyal to each other across religious frontiers, unless we can build a world in which people profoundly of different faith can live together and work together, and then the prospects for our planet’s future are not bright.” S.J Samartha also states the need for cooperation among religions as “it is agreed that the most helpful relationship between persons of different faith in the world today must be one of cooperation in pursuing common purposes like justice, peace and human rights.”

Inter-religious dialogue

In a multicultural and multi-religious context, to be a mature Christian and to witness Christ in relevant and appropriate way is to be inter-related, inter-human and inter-religious. For Samartha, “Dialogue is not a concept. It is people, men and women, sharing and meaning and mystery of human existence struggling together in suffering, hope and joy” It is also an essential element that builds the bridge between human beings especially in terms of improving inter-faith relationship. Inter religious dialogue is therefore a meeting of heart and mind between followers of various religions. It is a communication between two believers at the religious level. It is also a religious partnership without complexes and without hidden agenda or motive.

Therefore, in the context of plurality, while searching to find truth, peace and harmony in oneself and in other religion, etc, dialogue with other become natural way which could lead to an experience of deep communion and harmony. At a time when religious diversity threatens to tear apart the very fabric of our lives, we as mature Christian should do all we can to practice and promote inter-religious dialogue and collaboration in this pluralistic society.

A community of harmony

The meaning and purpose of building a community of harmony is an attempt to remove the misunderstanding between communities. It may also refer to co-existence of different religion, races, religion in peace with other. To remove misunderstanding, it is essential to establish a healthy relationship between communities. In the context of religious pluralism, misunderstanding and confrontation have become part of the conflicts which creates unhealthy relationship among communities along with other social forces. In this situation, we need community that can bring harmony among different communities. In the context of conflicts, the seekers of faith need to work toward harmony and reconciliation. This is essential for the right thinking people to establish a culture of peace, a culture of dialogue, a culture of reconciliation and thus enable people to live in a culture of harmony. 

Life-sustaining vision

In today society there are various disastrous forces that have become threatening forces for humanity, communal harmony, inter-relationship, etc. These forces are to be tackled with the help of bringing together all the spiritual resources of different-tradition. Many Christian theologians have suggested different approaches in order to lay a sound religious and theological foundation in this venture. One of the new perspectives that have been proposed by committed thinkers is life sustaining vision. The attention of this approach is humanity. According to Robertson, Life is the central theme in this approach that is needed to be stressed in any inter-religious encounters. He further states, every religion, every society is good. They were established for the sake of humanity. Therefore our endeavor in working for the friendliness of different communities is to strengthen life. Life sustaining vision of religious pluralism is the tangible solution for religious and communal harmony in pluralistic society.

Conclusion

Living in a society characterized by diverse languages, cultures and religions affords us unique opportunities to witness Christ. Not all forms of diversity should be resisted; some are to be celebrated, some accommodated and others must be challenged so that justice and righteousness will prevail. Our duty is to engage our neighbors and seek to persuade them to God in a peaceful and appropriate manner.

SUGGESTED READING/BIBLIOGRAPHY

1. Francis cardinal Arinze, “The Church and Inter-Religious Dialogue” in Mission A Service of Love, Delhi: Academy Press, 2006.

2. Paul Knitter, Theocentric Christology: Defended and Trancended, JES 24, 1987.

3. S.J SDamartha, Courage for Dialogue: Ecumenical Issue in Inter-religious Relationship, Geneva: World Council of Churches, 1981.

4. Stanley J.Samartha, “Dialogue and Politicization of Religion in India” in International Bulletin of Missionary Research, Vol. Viii, n.e.

5. S.Robertson, Approaching Religion in a Pluralistic Context, Bangalore: BTESSC/SATHRI, 2009.

6. Wilfred Cantwell Smith, “The Study of Religion and the Study of the Bible” in Journal of the American Academy of Religion, Vol.XXXIX, No.2, June, 1971.

20th,February,2014