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Conversion and Proselytism in the

Light of Christian Witness in aMulti-religious World

Indunil Janakaratne Kodithuwakku Kankanamalage

Rev. Dr Indunil J. K. Kankanamalage is undersecretary of the Pontifical Council for Interreligious

Dialogue. He was a member of the clergy of the Roman Catholic Diocese of Badulla in Badulla,

Sri Lanka, and served as a professor at the Faculty of Missiology at the Pontifical UrbanUniversity at the Vatican in Rome.

Pope Francis, celebrating the World Mission Sunday on Sunday, 20 October, remarked

that the mission of the church is to spread throughout the world the flame of faith that

Jesus has lighted in the world . . . The method of the Christian mission is not proselyt-

ism, but that the sharing of the flame that heats up the soul.1And blessed Pope John

Paul II affirmed that missionary activity belongs to the very nature of the Christian life,

and is also the inspiration behind ecumenism: that they may all be one . . . so that theworld may believe that you have sent me (John 17:21).2 Emil Brunner in 1931 noted

that the Church exists by mission, just as fire exists by burning. 3

The churchs universal mission is thus found in the faith of Jesus Christ, who is the

definitive self-revelation of God. Christians go out on mission with the conviction

that they are saved to save, reconciled in order to reconcile. The church ought to

make known to all people in all walks of life that Jesus Christ is the Saviour, true God

and true man. Nevertheless, the church, while being faithful to her entrusted mission,

needs to fight against two temptations. The first is the mere humanization ofChristian mission, through abandoning missionary proclamation, conversion, and

evangelism in favour of dialogue and social justice. The second involves triumphalism

and exclusivism, which tend to deny or ignore the presence of the Logos and the

Holy Spirit in all cultures and Gods relationship with all peoples throughout the

ages.

1 Pope Francis,Angelus, St. Peters Square, Sunday, 20 October 2013.

2 Pope John Paul II, Redemptoris Missio (RM), 1, athttp://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/

hf_jp-ii_enc_07121990_redemptoris-missio_en.html3 Emil Brunner,The Word and the World(London: SCM Press, 1931), 108

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109Copyright (2014) World Council of Churches
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Accordingly, the awesome responsibility of the Great Commission Go therefore and

make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy

Spirit, and teaching them to obey everything that I have commanded you(Matt. 28:19-10) cannotbe divorced from the great commandment of love of God and neighbour (Matt.

22:34-40). If evangelism as the invitation for authentic discipleship is at the heart of

missio Dei,4 then all Christians, as disciples of Jesus Christ, are called upon to be agents

and co-operators in Gods outreach to all of humanity. Themissio ecclesiae, the mission of

the church, thus, ought to be grounded on the trinitarian life as a communion-in-

mission. Divisions and hostilities among Christians not only set a counter-witness, but

also weaken the promotion of the healing and reconciling message of the Gospel5

as well as ecumenical and inter-religious dialogue.

In my short input, I would like to address the following three issues: first, the conflicting

understanding of Christian evangelism, conversion, and proselytism; second, the con-

version debate and religious liberty; and third, the document Christian Witness in a

Multi-religious World: Recommendations for Conduct.

Conflicting understanding of Christian evangelism, conversionand proselytism

Three sets of empirical population data contribute to the increase and the decrease in

world religions: (i) births and deaths; (ii) converts to and converts from; and (iii)

immigrants and emigrants. It is a social phenomenon that Christianity is shifting to the

global South with the changing demographics of Christians. Christianity is expected to

grow as a proportion of Africas population, from 143 million in 1970 (38.7% of the

continents population), to 630 million by 2020 (49.3%). In Asia, Christianity is growing

more than twice as fast as the general population, mostly through conversions, though

it is still a minority religion there (only 8.2% in 2010).6

The growth of Christianity shows the obedience of the disciples of Christ to the Great

Commission. Yet the spread of Christianity in the southern hemisphere raises potential

political difficulties, and on occasion leads to violence. Proselytism can be defined as an

4 See Ecumenical Conversations, WCC 10th Assembly Documents, at: http://wcc2013.info/en/resources/documents/

Ecu_Conversations.pdf.

5 Ibid.

6 Christianity in its Global Context, 19702020, Society, Religion, and Mission June 2013 , Center for the Study of Global Christianity,

Gordon-Conwell Theological Seminary (Mass., US, 2013), 8.

International Review of Mission Volume 103Number 1April 2014

110 Copyright (2014) World Council of Churches
http://wcc2013.info/en/resources/documents/Ecu_Conversations.pdfhttp://wcc2013.info/en/resources/documents/Ecu_Conversations.pdfhttp://wcc2013.info/en/resources/documents/Ecu_Conversations.pdfhttp://wcc2013.info/en/resources/documents/Ecu_Conversations.pdf


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illicit form of evangelism or an unethical activity.7 Evangelism of some Christians

includes also the members of the Catholic as well as other churches. These groups will

squabble and feud with one another, often politely but sometimes polemically and attimes violently. Christians fighting among themselves to convert baptized Christians

and others pose a serious missiological and ecumenical problem.

This dispute erupts due to conflicting understanding of Christian conversion, which is

shaped by ones view of evangelism. All have the legitimate right to present the gospel.

Yet, the attempts at sheep stealing or winning members by dishonest means lead to

negative proselytism. Some Christians justify their attempts to evangelize the nominal

Christians thusly: Even though they have been baptized, they are only Christians in

name so they need to be won back to the Saviour. The lack of consensus on evan-gelism and conversion often leads to dismissive charges and counter-charges (sects,

unbelievers, proselytism). The disunity of Christians always scandalizes the world, and

damages the most holy cause, the preaching of the Gospel to every creature (Decree on

Ecumenism, 1).8 Moreover, proselytism hinders the common witness and further

widens Christian disunity. This situation requires the disciples of Jesus to seek mutual

conversion before converting others.

The conversion debate and religious freedom

The confusion of equating the terms proselytism and evangelism with aggressive

and insensitive missionary approach has had an impact on inter-religious dialogue and

civil society. The aggressive missionary zeal of some Christians has given birth to

conflicts and tensions not only among Christians but also with other religions. (Islam is

also accused of aggressive missionary zeal, and Hindu fundamentalists of India seek to

re-convert India to an entirely Hindu state.) Thus, other religions often accuse Chris-

tians of unethical conversions or forced conversions, and vice versa. Traditional

Christian churches point their finger at some new Christian groups as the culprits.Moreover, many new Christian groups including Catholic and mainline churches in

some countries are fighting for religious freedom and accuse followers of other

religions of persecuting them. Increasing religious fundamentalism adds further fuel to

the fire by threatening not only the peace and the stability of the world but laboriously

built inter-religious dialogue. Some states have attempted or have already passed anti-

conversion laws, prohibiting or greatly restricting any kind of Christian evangelism.

7 Pentecostal-Roman Catholic Dialogue,Evangelization, Proselytism and Common Witness, 19901997, nos. 9097.8 The Secretariat for Promoting Christian Unity, inInformation Service, 97 (1998/111), Report IV, no. 78.

Indunil Janakaratne Kodithuwakku Kankanamalage Conversion and Proselytism

Copyright (2014) World Council of Churches 111


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The conversion debate has also sparked a human rights debate. While foreign religions

demand freedom to propagating their message, the native religions seek to ensure the

right of liberty conscience, desiring to be left alone. This has led to a chain of conflicts:

i) a theological and missionary war defaming and demonizing rival Christian

groups at the cost of the ecumenical spirit of the previous decades;

ii) inter-religious distrust and conflicts ruining the inter-religious dialogue pains-

takingly constructed in recent decades;

iii) a legal battle with local political leaders often intervening in favour of local

religion(s) thus politicizing the conversion debate;

iv) global rights talk in which human rights organizations and some Western

governments intervene in the need for religious freedom.

Religious freedom worldwide is at increasing risk today. It ought to be mentioned here

that Christians are currently the most persecuted religious group. A 2011 Pew Forumstudy

found that Christians are harassed in 130 countries, more than any of the worlds other

religions. Freedom of religion is a fundamental, inviolable, and non-negotiable right of

humans. Moreover, everyone has a right to invite others to an understanding of their

faith. Yet, the right to share ones religious beliefs should not violate others rights and

religious sensibilities. This situation requires a code of conduct on Christian witness.

Christian witness in a multi-religious world: Recommendationsfor conduct

The worldwide increase of religiously inspired conflicts and intra-Christian

proselytization continues to sour ecumenical as well as inter-religious unity. The docu-

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

the fruit of a five-year period of consultations, compromises, and consensus.

The first consultation, entitled Conversion, Assessing the Reality, was held in Lariano,

Italy, in 2006, with the representatives of different religions (Buddhism, Christianity,

Hinduism, Islam, Judaism and Yoruba religion)9 and the PCID and the WCC-IRDC.

The consultation on the theme conversion was timely and urgent at that time, as the

Report from the Interreligious Consultation onConversion Assessing the Realityrightly notes:

it is an issue which is often the cause of misunderstanding and tension among

communities in many parts of the world.

9 Interreligious Reflection on Conversion Assessing the Reality, Lariano, Italy, 1216 May 2006, Pro Dialogo Bulletin 122

(2006/2), 21013.




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The second consultation, entitled Towards an Ethical Approach to Conversion

Christian Witness in a Multi-religious World, was held in Toulouse, France, in 2007.

The World Evangelical Alliance together with Pentecostals from the US were invited bythe WCC to participate in the consultation. Thus, the second consultation took place

solely between representatives of Christians to provide input into the eventual code.

The participants of the third (inter-Christian) consultation met in Bangkok, Thailand, in

2011 and finalized the document, Christian Witness in a Multi-religious World: Recommenda-

tions for Conduct.10 It contains three main parts: a basis for Christian witness; principles;

and recommendations. Let us pay attention to them succinctly.

A basis for Christian witness is enumerated with a scriptural basis. Thus, Jesus is thesupreme witness and Christian witness emanates from the triune God in the form of

proclaiming the kingdom, serving the neighbour, and the total renunciation of the self.

Hence, the teaching of Jesus Christ and the early witnesses of the church provide the

guide for Christian mission. In a multi-religious environment, the Christian witness

embraces dialogue with religions and cultures. The witness ought to go on, in and out

of season, regardless of hindrances. Christian witness must avoid un-Christian methods

of carrying out mission, such as resorting to deception and coercive means for con-

version. Christians can and must witness, but conversion is the work of the Holy Spirit.

The principles are laid out for Christian witness in fulfilling Christs commission in a

multi-religious context. There are twelve principles: acting in Gods love; imitating Jesus

Christ; Christian virtues; acts of service and justice; discernment in ministries of

healing; rejection of violence; freedom of religion and belief; mutual respect and

solidarity; respect for all people; renouncing false witness; ensuring personal discern-

ment; and building inter-religious relations. The above principles, laying down a prac-

tical guide with an ethical approach, seek to overcome and minimize the controversies

and tensions related to Christian mission and conversion.

The six recommendations lay down a pastoral and catechetical approach for Christians,

especially those working in inter-religious contexts. Accordingly, Christians need to do

the following:

1. Study issues mentioned in the document with an eye to formulating guidelines

relevant to Christian witness in the given context, if possible ecumenically and in

consultation with representatives of other religions.

10 http://www.vatican.va/roman_curia/pontifical_councils/interelg/documents/rc_pc_interelg_doc_20111110_testimonianza

-cristiana_en.html


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2. Build relationships of respect and trust among churches and other religious com-

munities to iron out suspicions and breaches of trust. Thus, inter-religious dialogue

contributes to resolution of conflict, restoration of justice, healing of memories,reconciliation, and peace-building.

3. Encourage Christians to strengthen their own religious identity and faith and

deepen the knowledge of other religions.

4. Cooperate with other religions for justice and common good.

5. Call on governments to respect religious freedom.

6. Pray for all neighbours.

Implementation of the Recommendations

The document recommends that churches, regional confessional bodies, and mission

organizations working in inter-religious contexts studythe issues and where appropriate

formulate guidelines for conductregarding Christian witness applicable to their particular

contexts. Furthermore, the following actions have been taken to implement it: trans-

lation of the document into different languages; dissemination of the document;

exposure of the document (articles related to the document have been published in

papers and theological journals); and the organization of two brief meetings directly

related to the document.

Conclusion

One of the main objectives of this ecumenical conversation is to address the key

challenge of how evangelism can best witness the good news to people of all cultures.

We, the disciples of Jesus Christ, ought to undergo a personal inward conversion by

purifying our respective communities in order to put into practice the recommendations

for conduct on Christian witness. Pope Benedict XVI remarks that missionary outreach

is a clear sign of the maturity of an ecclesial community.11 Pope Francis at the verybeginning of his ministry spoke of the importance of Christian unity for evangelism:

Let us ask the Father of mercies to enable us to live fully the faith graciously bestowed upon us on

the day of our Baptism and to bear witness to it freely, joyfully and courageously. This will be the best

service we can offer to the cause of Christian unity, a service of hope for a world still torn by

divisions, conflicts and rivalries. The more we are faithful to his will, in our thoughts, words and

actions, the more we will progress, really and substantially, towards unity. 12

11 Pope Benedict XVI, Verbum Domini, 95.12 Audience with representatives of the churches and ecclesial communities and of the different religions,20 March 2013.




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For todays world, afflicted by many ills, inter-religious and ecumenical dialogue are a

sacred duty and a vital necessity.Christian Witness in a Multi-religious World: Recommendations

for Conduct, as it states in its preamble, addresses practical issues associated withChristian witness in a multi-religious world. New ways for authentic discipleship today

require that Christians across the world study this document to overcome conversion-

and proselytism-related issues in order to give witness to the healing and reconciling

message of the gospel. It is not a utopia, but a sacred duty of all disciples of Jesus Christ

to implement its recommendations for a better tomorrow.




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C o p y r i g h t o f I n t e r n a t i o n a l R e v i e w o f M i s s i o n i s t h e p r o p e r t y o f W i l e y - B l a c k w e l l a n d i t s

c o n t e n t m a y n o t b e c o p i e d o r e m a i l e d t o m u l t i p l e s i t e s o r p o s t e d t o a l i s t s e r v w i t h o u t t h e

c o p y r i g h t h o l d e r ' s e x p r e s s w r i t t e n p e r m i s s i o n . H o w e v e r , u s e r s m a y p r i n t , d o w n l o a d , o r e m a i l

a r t i c l e s f o r i n d i v i d u a l u s e .

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