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Dr. Roger Gaikward, General Secretary National Council of Churches in India Paper presented at UELCI Round Table Meeting, Jan.21st 2013

God’s Mission among Neighbours and the Oppressed

“The church exists by mission as fire exists by burning,”1 as the well known saying goes. As highlighted in this paper, mission has been an essential focus of the Lutheran Tradition and of the ecumenical movement. Moving on into the second decade of the 21st century, we need to affirm afresh our commitment to mission and to particular dimensions of it in relation to our neighbours and the oppressed. While the title seems to mention ‘neighbours’ and ‘oppressed’ as two separate categories, it would be helpful to remember that ‘neighbour’ is a broad category (the entire world having become a global village, by which incidents happening in any part of the globe affect the whole globe), and the oppressed are very much a part of our neighbourhood.

Mission and the Lutheran Churches in India Mission has been a very important concern of the Evangelical Lutheran Churches in India. The theme of the 28th Triennial Conference and General Body Meeting of the United Evangelical Lutheran Churches in India held in Chennai during September 26-28, 2011 was “Participating in the Mission of God.”2 In his keynote address, Rev. Dr. Chandran Paul Martin, then LWF Deputy General Secretary, noted that mission was the raison d’être of the church, which flowed from its nature as a witnessing community; to be a missional church was not an option, it was discipleship. Addressing the Conference, Rev. Dr. Augustine Jeyakumar, Executive Secretary of UELCI emphasized that Christians must rethink their spirituality and mission to engage a constantly changing world. Engaging in mission in a pluralistic context such as India is a challenge but we must not be fazed by the challenge, he asserted. The delegates at the meeting discussed various issues related to mission such as the liberation of dalits and adivasis , gender justice, youth leadership, capacity building, HIV & AIDS concern, peace building, purpose-driven church, health ministry, and human resource development, particularly youth leadership and capacity building. It was also noted that though freedom of religion is guaranteed by the Constitution of India there remains a tendency to discriminate Christian minorities. To put it briefly God’s mission among the oppressed and the neighbours has been an on-going concern of the UELCI.

The Lutheran World Federation and Mission At the global level as well, the Lutheran World Federation has continued to grapple with the all important concern of rearticulating mission in the changing contexts of the world. The conclusion3 of the LWF document entitled, Mission in Context: Transformation, Reconciliation, Empowerment – An LWF Contribution to the Understanding and Practice of Mission, published in 2004, briefly highlights the developments in the Lutheran understanding of mission:

1 H. Emil Brunner, The Word and the World (London: SCM Press, 1931),p.108. 2 http://www.uelci.org/news_view.php?n=24 3Mission in Context: Transformation, Reconciliation, Empowerment – An LWF Contribution to the Understanding and Practice of Mission, (Geneva: Lutheran World Federation, Department for Mission and Development, 2004),p. 60. 2

The understanding of the mission of the church has undergone significant paradigm shifts in the experience and praxes of the member churches of the Lutheran World Federation. For the Fourth Assembly (Helsinki, 1963), mission was still defined in a narrow sense as aiming at conversion from unbelief to faith. From the Sixth Assembly (Dar es Salaam, 1977) onward, however, mission was understood and practiced in a holistic way as encompassing proclamation, advocacy, and service to the whole person and to all people. More and more, advocacy for justice, peace, and integrity of creation was emphasized. At the LWF Global Consultation on Mission (Nairobi, 1998) transformation was considered an important dimension of mission, while joint ecumenical mission venture was seen as an important aspect of mission practice in the twenty-first century.

The 2004 document continues to carry on the progressive trend in the understanding of mission. It highlights the vision of the missional church, for which mission belongs to its very being as the body of Christ. Emphasis is laid on mission as participating in the in-breaking of God’s reign in Christ, sharing in a common journey with people in their contexts, and focusing on transformation, reconciliation, and empowerment. The three terms, transformation, reconciliation and empowerment are very significant in the context of our reflection on mission as being God’s mission among the oppressed and our neighbours.

Transformation is a continuous process of rejection of that which dehumanizes and desecrates life and adherence to that which affirms the sanctity of life and gifts in everyone and promotes peace and justice in society. This comes from the knowledge of the gracious will of God, who calls, justifies, and empowers people, through the Holy Spirit, to be conformed to the image of God’s Son, offering the self as the instrument of righteousness (Romans 12:2, 6:13, 8:29; 1 Peter 1:14–25; Ephesians 4:15–5:10; 2 Corinthians 3:18; Colossians 1:10–14; Titus 3:5).4

As an ambassador of reconciliation, a peacemaker, the church’s mission tasks include mediation, restoration of peaceful coexistence, and the building and sustaining of relations… In the twenty first century many countries are still living with the legacy of previous centuries’ oppression and injustice. Countries that struggled under colonialism are now suffering from a poverty-inducing neoliberal economy driven by economic globalization. Such death-dealing structures and systems should not have the last word in a world where God has broken the finality of death. The mission of the church, in the way of resurrection, is to make liberation and reconciliation possible for both the oppressed and the oppressors. Liberation and reconciliation have to go together. Liberation without due consideration of eventual reconciliation is self-defeating; reconciliation without liberation is unrealistic and ideological.5

God’s empowerment extends also to society at large through the mission activities of the church as one of God’s empowering instruments in the world. Through its service and diaconal ministries, the church provides help for the immediate needs of people in distress (e.g., refugees, displaced persons, victims of natural disasters). However, the church is called to go beyond a “hand out ” or charity ministry to a mission of empowerment. The church seeks ways to assist those in need, regardless of their origin or creed, to regain their human dignity by asserting control over their own lives.6

4Ibid, pp.32‐33. 5 Ibid, pp.34‐35. 6 Ibid, p.36. 3

These (three) mission dimensions permeate all mission endeavors (e.g., proclamation, service, advocacy for justice, interfaith dialogue, and care of creation) and provide criteria with which the church judges its faithfulness in mission before Christ, who has sent it into the world.7 Mission in the Understanding of the World-wide Ecumenical movement Along with the Lutheran Churches, the ecumenical movement all over the world, including India, has also been engaging itself with understanding and articulating mission afresh in our contemporary context. The 20th century ecumenical movement has in particular focussed on 6 models of mission,8 namely

1. Church-centered mission (mission is for the sake of planting and building the church, based on biblical texts such Matt. 28:19-20), emphasized in particular by Edinburgh World Missionary Conference 1910 and the Tambaram meeting of IMC in 1938;

2. Missio Dei (God’s Mission – the Trinitarian God being a missionary God, the church is sent by God to carry on God’s mission, based on biblical texts such as Jn. 17:18) emphasized in particular by Willingen meeting of IMC of 1952, and thereafter, thus shifting the focus from missions to mission.

3. The Church for Others (the church given by God as a light to the nations, as a vicarious servant, etc), emphasized by the Mexico meeting of IMC of 1963 and the Uppsala WCC Assembly of 1968. Moving from the God-Church-World paradigm to the God-World- Church paradigm, it emphasized mission in all 6 continents, being the common witness of the whole church, bringing the whole gospel to the whole world

4. Kenosis (Self-Emptying) of Incarnation (Mission being understood as being ‘present’ with others, identifying and journeying with them, serving them and engaging in dialogue, focussing on biblical texts such as Phil.2:5-8), emphasized in particular by Willingen meeting of IMC, 1952; New Mexico meeting of IMC, 1963; Uppsala WCC Assembly, 1968.

5. Mission In the Concrete Realities of Life (Mission being understood as meeting human needs, relieving human suffering, engaging in liberation, sharing in the struggle for peace, establishing social justice, etc. focussing on biblical texts such as Lk.4:18-19), emphasized in particular by Bangkok meeting of CWME, 1973; Nairobi WCC assembly, 1975; Melbourne meeting of CWME, 1980; Vancouver WCC assembly, 1983. God’s preferential option for the poor and oppressed, indigenization and inculturation, and dialogue with people of living faiths and ideologies were special emphases.

6. Mission as the Fullness of Life (Mission as the realization of a new heaven and a new earth, based upon biblical texts such as Rev. 21: 1,5) emphasized in Seoul, 1990, WCC meeting affirming Justice Peace and Integrity of Creation (JPIC); Canberra WCC Assembly, 1991; CWME meeting, Salvador, 1996; Harare WCC Assembly, 1998; CWME meeting, 2005. Mission was thus being articulated as conversion; gospel to all realms of life; church and its unity in God’s mission; mission in Christ’s way; good news to the poor; mission in and to 6 continents; witness among people of living faiths, reconciliation, justice, peace and integrity of creation.

The Commitment of National Council of Churches to Mission

7 Ibid, p.32. 8 http://globalministries.org/resources/mission‐study/college‐of‐mission/missiology‐models‐of‐mission.html

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The National Council of Churches in India (included among its membership being the Andhra Evangelical Lutheran church, the Arcot Lutheran Church, the Evangelical Lutheran Church in Madhya Pradesh, Good Samaritan Evangelical Lutheran Church, Gossner Evangelical Lutheran Church, Indian Evangelical Lutheran Church, Jeypore Evangelical Lutheran Church, Northern Evangelical Lutheran Church, South Andhra Lutheran Church, Tamil Evangelical Lutheran Church, and the United Evangelical Lutheran Churches in India) has also been engaging itself with precept and practice of mission in our contemporary context. The following statements summarize in general the commitment of the NCCI to mission during the past quadrennial9:

At the Consultation on “Revisiting the Edinburgh Conference 1910: Implications for Local Congregation”, held from 11th to 13 March 2010, it was stated:

While we appreciate many contributions made by the western Missionaries in India, the implications of Edinburgh 1910 continue to alienate the native culture and affirm superiority of their race, economy and faith. We believe that God is actively working in the world and hence we recognize the importance of the Local Congregation participating in the mission of God as Jesus did. (We need to get rid of) the mindset of Christian Superiority, the exercising of the values which promote fundamentalism and exclusivism.

Due to the onslaught of Globalization, combined with Global Climate Change, the lives of millions are under threat. Religious Fundamentalism associated with caste, ethnic and patriarchy negates the very existence of life. Terrorism is on the rise; Modern technology is abused. Prices of essential commodities have gone up. The condition of majority of the poor people is in dire straits due to an unjust economic system. Family values are dwindling. There is an increase of suicides among the youth due to unemployment and consumer culture. Life threatening forces are knocking at the doors of all people of all faiths. Materialism, individualism and mono-culture are denying the right to live as dignified life in this world.

A Consultation on “Rethinking Mission in India Today” (to mark the occasion of WCC Assembly of 1961, New Delhi) which was held at Kochi, Kerala in March 2011, elaborated what Mission entails:

“. . . in order to make the Christian presence a healing presence of love and compassion,

The church should: • evolve a liturgy that identifies with the suffering and the oppressed. • strive to be inclusive, reaching out to all, touching every aspect of life, both within the church and outside. • Christian praxis should be rooted in participation and in sharing because metanoia has no meaning unless it is shared with all - the stranger, the marginalized, everyone, irrespective of religion, race and language.

We emphasize that it is imperative that: • the marginalized, the people hovering at the periphery of society, such as, women, the aged, tribals and dalits who form the subalterns, be brought into the mainstream, as ‘subjects’ rather than as ‘objects’, • We restore in them their confidence by affirming their natural rights like freedom of expression, right to life and livelihood, and their fundamental rights to own land and property and so on.

We urge the Ecumenical Organizations:

9 Cf. Report of the General Secretary, presented at the National Council of Churches in India XXVII Quadrennial Assembly, April 25‐28, 2012. 5

• To be in solidarity with the local congregations and offer the much needed leadership in identifying and addressing issues that affect the lives and livelihood of people. • To create awareness through networking, and to disseminate information to Theological colleges, Churches, local congregations and all other related organizations. • Consolidate and strengthen collective solidarity resistance movements on macro issues like eco-justice, climate change, HIV AIDs, Water etc. • To be a rallying point in a multi polarized world that networks not only globally on common issues, but also regionally, nationally and most importantly at the local level.

We call on the Christian Community: • To be true witnesses of the suffering, compassionate and loving Christ who came that we may have fullness of life.

Highlighting the integral character of mission, the National Study Conference (again focussing on “Re-Thinking Mission Today”) organized, during June 21-24, 2011, in Guwahati, as part of the programme leading to the centenary celebrations of the NCCI in 2014, asserted:

WE BELIEVE: •Mission is God’s Mission and the church giving expression to the dynamic relationship between God and creation. •The Mission of God is the source of and basis for the mission of the Church. •Mission is Trinitarian, that of the Father, Son and Holy Spirit sending the church in the world. •Mission is Integral and mission is the proclamation and demonstration of the Gospel. •Integral mission can be carried out only by the integrated people. •All Christians are called through metanoia to have ‘the mind of Christ’, to be agents of God’s mission in the world, to identify the signs of God’s presence, affirming and promoting them by witnessing and cooperating with all people of good will, and to be co- workers with God for the transfiguration of the whole creation. •Mission is focusing on the ecumenical involvement where different Churches come together sharing the person and work of Christ. •Mission brings spiritual rejuvenation to all the believers. •In mission, the Unifying, Renewing and Transforming Spirit of God compels us to embrace everyone, irrespective of their caste, class and gender. •In an inclusive community, where the identity of men and women are respected equally and they have freedom to work as partners in the mission of the expansion of the Kingdom of God. •That irrespective of our Church affiliations and cultural and language differences, we belong to the body of Christ and we are co-workers to establish a just and peaceful society.

WE AFFIRM: •That the foundation of all mission endeavours should emerge from the Great Commission (Mat 28: 19-20), Nazareth Manifesto (Luke 4: 18-19) and Greatest Commandment of Jesus Christ (Mk 12: 29-30). •That the structural change in terms of mission mandate is unavoidable in all organized bodies like churches and mission organizations. Greater involvement of Youth, Women, Dalit, Tribal, etc must be assured in all decision making bodies of Churches and Mission organizations. •Solidarity with the sick and suffering, especially those who are infected and affected with HIV/ AIDS •Unless the rethinking of Integral Mission is practiced at the grass roots level, there is no significance in these kinds of theoretical deliberations. •There are resources within our churches. We need to channelize them for the underprivileged and marginalized. •We need to be deeply rooted in our own faith traditions based on the scripture. •Church must be the voice of the voiceless in the society. 6

•The solemnity of Christian marriage life. •Reservation according to the constitution is the right of Dalit and Adivasi Christians. •As a part of God’s mission we express our solidarity with other governmental and non governmental organizations on the issues of overcoming poverty, removing illiteracy, health interventions, disaster management, sustainable development and livelihood, integrity of creation, globalization and its impact, justpeace etc. • Mission should not be diversified, broken, divided, marginalized creating a ‘superiority complex’. Mission has to be inclusive and holistic. • Mission cannot be done in isolation. •The Church would have to identify the spirit of Jesus Christ and the Gospel in all such movements, be they Tribal- Adivasis movement, Dalit Movement, ecological movement, anti globalization, movement, etc • The goal of integral mission is wider ecumenism, which was the focal point of the High Priestly prayer of Jesus, “that they all may be one.” • The positive contributions of women to the life, mission and ministry of the Church. • The ethical and moral values based on scripture. • Mission has to be done out of compassion, to take care of creation and stand in solidarity with the least and the last, the marginalized, oppressed and exploited people of our society.

THE MISSION STATEMENT of the Dalit-Tribal Interface held on November 2008 at NCCI Campus, spells out the mission responsibility in the context of our pluralistic neighbourhood as follows: 4 Therefore we call on the people of all faith-traditions to resist, condemn, oppose and defeat all forces of communalism, fundamentalism, casteism and fanaticism in all religions. 4 We urge all people of the civil society to be pro-active in bringing in peace and harmony among all people, faiths, traditions and cultures. 4 We seek the support of all Churches not to be exclusive in their claims & identities, for Christ testifies to the universal Truth, and provides space for the testimonies of other truths that are revealed in the world. 4 We recognise the role of the Church to be the channel in promoting the values of secularism, ensuring justice to all that are victimised and oppressed and rescue the oppressed from the chains of evil and inhuman bonds. 4 We urge the Christian missions both in Orissa and rest of the country not to make inflammatory and aggressive statements from the pulpits on other religious affirmations, rather learn to respect them and teach the message of love and community living. 4 We call on the Christians to participate in the festivals of friends of other religions to create friendship and fellowship in the community. 4 We as the body of Christ need to bring out a Christian declaration on caste, indicating the incompatibility of caste system with Christian Gospel and thereby intrinsically sinful.

All the above mentioned discussion highlights the concern of churches for mission among the oppressed (be they women, children, youth, dalits , OBCs, tribals/adivasis, minority communities, people infected and affected by HIV/AIDS, LGBTQs, the disabled, nature and mother earth) and among our neighbours (while all the oppressed constitute our neighbourhood, the well-off and people of different faiths and ideologies are also included within this group. They too need to internalize and practise gospel values.)

Important Foci in God’s Mission among the Oppressed and our Neighbours Recent discussion in ecumenical circles on mission among the oppressed and neighbours invite churches to adopt different paradigmatic approaches. Three thematic excerpts from “Together towards Life: Mission and Evangelism in Changing Landscapes” [which is a proposal for a new WCC Affirmation on Mission and Evangelism, submitted by the Commission on World Mission and Evangelism (CWME), and has been unanimously approved by the WCC Central Committee held in Crete, Greece on 5 September 2012, and 7

which will be presented to the WCC 10th assembly at Busan, South Korea, in 2013 ] would provide us some food for thought as we reflect upon mission among the oppressed and our neighbours.

MISSION FROM THE MARGINS 38. Mission from the margins seeks to counteract injustices in life, church, and mission. It seeks to be an alternative missional movement against the perception that mission can only be done by the powerful to the powerless, by the rich to the poor, or by the privileged to the marginalized. Such approaches can contribute to oppression and marginalization. Mission from the margins recognizes that being in the centre means having access to systems that lead to one’s rights, freedom and individuality being affirmed and respected; living in the margins means exclusion from justice and dignity. Living on the margins, however, can provide its own lessons. People on the margins have agency, and can often see what, from the centre, is out of view. People on the margins, living in vulnerable positions, often know what exclusionary forces are threatening their survival and can best discern the urgency of their struggles; people in positions of privilege have much to learn from the daily struggles of people living in marginal conditions.

41. The dominant expressions of mission, in the past and today, have often been directed at people on the margins of societies. These have generally viewed those on the margins as recipients and not active agents of missionary activity. Mission expressed in this way has too often been complicit with oppressive and life-denying systems. It has generally aligned with the privileges of the centre and largely failed to challenge economic, social, cultural and political systems which have marginalized some peoples. Mission from the centre is motivated by an attitude of paternalism and a superiority complex. Historically, this has equated Christianity with Western culture and resulted in adverse consequences, including the denial of the full personhood of the victims of such marginalization.

The above paragraphs call for recognizing and adopting a paradigm shift in our understanding of mission. Mission is engagement against the powers of injustice, violence and destruction. Mission has to be experienced and expressed from the perspective of those on the margins. God’s creatures who are on the margins should not be objects but should be respected as subjects of mission.

In the entire discussion the concern is about overcoming the forces of evil and their impact on earth. It is an engagement of good with evil. Mission in such a framework is not primarily a clash of religions and their adherents. In fact every religion focuses upon its understanding of the ultimate good that is to be attained. Mission is not concerned with establishing the superiority of one religion over other religions, the extension of one religion and the extinction of others as Samartha would say. Jesus himself said in the context of Judaism that he did not come to destroy Judaism, rather he came to fulfil the message of that religion (cf. Matt. 5:17). Furthermore it needs to be noted that good and evil persons are found among adherents of all religions. Therefore the deeper engagement is that of the forces of good wherever they are found, against the forces of evil wherever they are found.

Evangelism in the Multifaith Neighbourhood Context 8

82. Today’s world is marked by excessive assertion of religious identities and persuasions that seem to break and brutalize in the name of God rather than heal and nurture communities. In such a context, it is important to recognize that proselytism is not a legitimate way of practising evangelism.http://www.oikoumene.org/en/resources/documents/wcc‐ commissions/mission‐and‐evangelism/together‐towards‐life‐mission‐and‐evangelism‐in‐ changing‐ landscapes.html?print=1_%5C%5C%5C%5C%5C%5C%5C%22%20onfocus%3D%5C%5C%5C% 5C%5C%5C%5C%2 ‐ _edn20 The Holy Spirit chooses to work in partnership with peoples’ preaching and demonstration of the good news (cf. Romans 10:14-15; 2 Corinthians 4:2-6), but it is only God’s Spirit who creates new life and brings about rebirth (John 3:5-8; 1 Thessalonians 1:4-6). We acknowledge that evangelism at times has been distorted and lost its credibility because some Christians have forced “conversions” by violent means or the abuse of power. In some contexts, however, accusations of forceful conversions are motivated by the desire of dominant groups to keep the marginalized living with oppressed identities and in dehumanizing conditions. (bold print mine)

The Document, Christian Witness in a Multi-Religious World: Recommendations for Conduct, jointly formulated by World Council of Churches, Pontifical Council for Interreligious Dialogue, and World Evangelical Association, finalized in 2011, cautions:

6. If Christians engage in inappropriate methods of exercising mission by resorting to deception and coercive means, they betray the gospel and may cause suffering to others. Such departures call for repentance and remind us of our need for God’s continuing grace (cf. Romans 3:23).

7. Christians affirm that while it is their responsibility to witness to Christ, conversion is ultimately the work of the Holy Spirit (cf. John 16:7-9; Acts 10:44-47). They recognize that the Spirit blows where the Spirit wills in ways over which no human being has control (cf. John 3:8).

90. Aware of tensions between people and communities of different religious convictions and varied interpretations of Christian witness, authentic evangelism must always be guided by life-affirming values, as stated in the joint statement on “Christian Witness in a Multi-Religious World: Recommendations for Conduct.”: (bold print mine) a. Rejection of all forms of violence, discrimination and repression by religious and secular authority, including the abuse of power – psychological or social. b. Affirming the freedom of religion to practise and profess faith without any fear of reprisal and or intimidation. Mutual respect and solidarity which promote justice, peace and the common good of all. c. Respect for all people and human cultures, while also discerning the elements in our own cultures, such as patriarchy, racism, casteism etc., that need to be challenged by the gospel. d. Renunciation of false witness and listening in order to understand in mutual respect. e. Ensuring freedom for ongoing discernment by persons and communities as part of decision-making. f. Building relationships with believers of other faiths or no faith to facilitate deeper mutual understanding, reconciliation and cooperation for the common good. 9

91. We live in a world strongly influenced by individualism, secularism and materialism, and other ideologies that challenge the values of the kingdom of God. Although the gospel is ultimately good news for all, it is bad news for the forces which promote falsehood, injustice and oppression. To that extent, evangelism is also a prophetic vocation which involves speaking truth to power in hope and in love (Acts 26:25; Colossians 1:5; Ephesians 4:15). The gospel is liberative and transformative. Its proclamation must involve transformation of societies with a view to creating just and inclusive communities. (bold print mine)

The sum and substance of it all from the perspective of our multi-faith society is that evangelism is the declaration of the ushering in of the reign of God; it is good news of social indeed cosmic transformation. Evangelism is not proclamation of what one interprets to be the bad news of other religions. The document on Christian Witness in a Multi-Religious World: Recommendations for Conduct emphasizes:

“10. Renouncing false witness. Christians are to speak sincerely and respectfully; they are to listen in order to learn about and understand others’ beliefs and practices, and are encouraged to acknowledge and appreciate what is true and good in them. Any comment or critical approach should be made in a spirit of mutual respect, making sure not to bear false witness concerning other religions.”

Evangelism is not to be done within the framework of Comparative Religions. Evangelism and Mission are to be done in the context of a broken world that is seeking healing.

We also need to keep in mind that any religion, ideology or movement which is not against the vision of the reign of God is indeed with Christians who are committed to gospel of Jesus Christ (cf.Lk.9:49-50). Therefore the importance of inter-religious dialogue in mission.

The Importance of Interfaith Dialogue in Mission 94. Dialogue is a way of affirming our common life and goals in terms of the affirmation of life and the integrity of creation. Dialogue at the religious level is possible only if we begin with the expectation of meeting God who has preceded us and has been present with people within their own contexts. God is there before we come (Acts 17) and our task is not to bring God along, but to witness to the God who is already there. Dialogue provides for an honest encounter where each party brings to the table all that they are in an open, patient and respectful manner.(bold print mine)

95. Evangelism and dialogue are distinct but interrelated. Although Christians hope and pray that all people may come to living knowledge of the Triune God, evangelism is not the purpose of dialogue. However, since dialogue is also “a mutual encounter of commitments”, sharing the good news of Jesus Christ has a legitimate place in it. Furthermore, authentic evangelism takes place in the context of the dialogue of life and action, and in “the spirit of dialogue”: “an attitude of respect and friendship”. Evangelism entails not only proclamation of our deepest convictions, but also listening to others, and being challenged and enriched by others (Acts 10). (bold print mine)

Interfaith dialogue is one of the methodologies in our commitment to the mission of God which we have discerned in the Nazareth Manifesto of Jesus Christ: “The Spirit of the Lord 10

is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord.”(Lk. 4:18-19). Even without deliberately engaging in interfaith dialogue, people of different faiths are committing themselves to values of justice and peace through charitable and social action oriented NGOs and through peoples’ movements for their rights, for liberation from oppression and for their dignified place in society, for sustainable and eco-integrated growth, etc.

Then, how does interfaith dialogue help? Interfaith dialogue provides space for bringing in one spiritual insights and experiences for holistic transformation. Each religious tradition brings with it different insights. For example Christian faith highlights the phenomenon of individual and social sin and the need for divine forgiveness and empowerment for new creation, Buddhism highlights the phenomenon of individual and structural suffering, the expression of compassion and the establishment of a just casteless society, and the way to overcome worldly desire, the root cause of all suffering. Hinduism is an all inclusive religion, bringing in various insights about God, humans and the world, ultimately leading all creation to be united with or identified with the Truth. These different perspectives articulate different spiritualities. They are different theologically, philosophically, historically, geographically, culturally. When mission is understood as abundant life, interfaith dialogue enables humans to listen to various insights and propositions on the subject. It is through interfaith dialogue that one’s faith becomes mature, one’s relationship with others becomes more responsible, and human solidarity in challenging structures and systems of injustice, and commitment to holistic transformation, abundant life, becomes stronger.

As was mentioned earlier, the LWF document reminds us, “The mission of the church, in the way of resurrection, is to make liberation and reconciliation possible for both the oppressed and the oppressors. Liberation and reconciliation have to go together. Liberation without due consideration of eventual reconciliation is self-defeating; reconciliation without liberation is unrealistic and ideological.”10 God’s mission among the oppressed (being understood as mission from the margins) and neighbours (the pluralistic society with all its peoples and including all of creation and their positive spiritualities) are indeed integrally connected.

Roger Gaikwad

10Mission in Context: Transformation, Reconciliation, Empowerment, pp.34‐35.