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