CLASS NOTE, DATE: 1/7/2024.

UNIT 1. HISTORICAL OVERVIEW OF MISSION IN THE INDIAN CONTEXT

1. A brief History of missionary in India.

INDIAN HISTORY MISSION

Historical perspective

The gospel was

Indian Scenario
First eras: St. Thomas tradition
Second era: Francis Xavier
Third era: Tranquebar mission
Fourth era: William Carey Modern Mission (Father of Modern mission)
Fifth Era: Post – independence Missions
Post – Independence Mission
1. First wave: Cross- cultural Missions
2. Second Wave: Mono-cultural missions
3. Local church Mission and Market place mission
Three self-system.
Self-propagation
Self – reliance/support
Self – governor
Self – Critical contextualization
Fifth self- forgetting differences, accepting plurality (Modern)
Skirt theory of missionary:

ST THOMAS TO MODERN MISSIONARY

MOVEMENT
Apostle Thomas, Syrian Christians and orthodox churches
Francis Xavier, Goa
William Carey, Serampore

 Origin of Indian churches

 Present Status of Indian Churches
 CHINA INLAND MISSION (JAMES HUDSON TYLOR)
 INDIGENOUS MISSION IN INDIA
Number of foreign missionaries decline
Since independence the foreign missionaries presence

1830

HISTORY OF CHRISTIAN MISSIONS IN INDIA: AN OVERVIEW

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1. St. Thomas
Born 1st CENTURY AD
Galilee, Judea, roman empire
Died in AD 72
St. Thomas Mount, chala Kingdom
Venerated in all Christian denomination that venerate saints especially saint
Thomas Christian
2. Santhome church
3. Thomas the Apostle

Maylapore tradition

ROMAN CATHOLIC CHRISTIANITY

Portuguese in Tamil Nadu

THE RELATIONSHIP BETWEEN THE PORTUGUESE AND THE SYRIAN

CHRISTIAN AND THE SYNOD OF DIAMPER.

1. The relationship between the Portuguese and the Syrian Christian:

Portuguese reach in India Kerala in 6th century there were lot of cultural practices
within the practices of Portuguese and Kerala Christian practices but yet accepted
each other as Christian fellow. While trying corrected the Syrian doctrine by the
roman catholic their relation was strained
2. The differences between the roman Catholics and the Syrian Christian
3. Controversy over Communication
4. Issues of Priest’ Marriage
5. Doctrine of Purgatory and worship Language
6. Attempts made by roman catholic church to Romanise the Syrian
7. Tried to stop Bishops from Mesopotamian
8. Tried to appoint Jesuit Bishop over Syrian Church
9. Involvement of the Archbishop
10. People got Against Alexis de Menezes
11. Ordination of Syrians
12. Effort to convene synod at Diamper
13. Third draft of Menezes
14. Forces to sign the Document
15. After the synod of Diamper
16. Try to reform Syrian Churches
17. Involvement of Domnicans
18. New Bishop for Syrian Churches
19. Revolt among Syrian Christians over Ahathalla

THE COONEN CROSS OATH

1. Appointment of Archdeacon Thomas as Bishop
2. First Indian Syrian Bishop
CONCLUSION

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 CLASS NOTE. 2/7/2024

 FRANSIS SAVIOUR.
Roman Catholic Missionary and saint who c0-founder of the Society of Jesus and as a
representative of Portuguese empire. Born 07/04/1506

 FAMILY BACKGROUND
He was prosperous noble family of Saint-Jean –pied-de-port.
 Family crisis.
 Influences of Ignatius Francis.
 formation of society of Jesus
 counter reformation of catholic
In Vatican 2. Roman Catholic was turn to catholic
Francis is evangelical
Jesuit’ liberal
 missionary work
 Arrival in India 1542.
 Francis Xavier in India about 1542
He is the first ministered in Gao and preached in the Portuguese language
He started a School in Goa and attempted to stir the
 mass conversion among Paravas
 Xavier’s methodology
 catechism pattern
 syncretism still prevails among paravas
 Xavier ministers in malacca
 Francis Xavier begin Japanese mission
 Jesuit mission was successful
 the ministry of Francis after his death
 recognition of Francis saviour after death
 contribution of Francis Xavier

Robert DE Nobili
Accommodation model
Robert de Nobili was an Italian Jesuit missionary who arrived in India in the early 17th
century and is renowned for his unique approach to evangelization, known as the
Accommodation Model. De Nobili believed that to effectively communicate Christianity
to the Indian populace, it was essential to respect and incorporate elements of the local
culture, particularly those pertaining to the Brahmin caste.

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 THE ACCOMMODATION MODEL

De Nobili's Accommodation Model involved adopting the customs, dress, and social
practices of the high-caste Brahmins to present Christianity as a compatible and even
superior belief system. He dressed like a Brahmin, learned Sanskrit and Tamil, and
adhered to the local dietary and social rules. This approach was intended to make
Christianity more accessible and acceptable to the Indian elites, who were influential in
shaping broader societal attitudes.

CULTURAL INTEGRATION

By integrating into the local culture, de Nobili aimed to dismantle the perception that
Christianity was a foreign religion. He produced religious texts in Sanskrit and Tamil and
used Hindu philosophical concepts to explain Christian doctrines. This method showed a
deep respect for Indian traditions and sought to demonstrate that Christianity could be
harmonized with the existing cultural framework.

CONTROVERSY AND IMPACT

De Nobili's methods were controversial, both within the Jesuit order and the broader
Catholic Church, as some viewed his practices as compromising the purity of the
Christian message. However, his approach was pioneering and laid the groundwork for
more culturally sensitive methods of evangelization. His work significantly impacted the
spread of Christianity in India, making it more relatable and less foreign to the local
POPULATION.
In essence, Robert de Nobili's Accommodation Model highlighted the importance of
cultural sensitivity and respect in missionary work, advocating for an approach that
embraced and integrated local customs to foster acceptance and understanding of new
religious ideas.

 Arrival to TAMIL NADU

 Studying the reason for poor response
 Failure in identifying with the locals

FATHER OF TAMIL PROSE

Robert de Nobili is often referred to as the "Father of Tamil Prose" due to his
significant contributions to Tamil literature. He mastered the Tamil language and produced
various religious and literary works, including translations of Christian texts and original
writings that aimed to communicate Christian doctrines to the Tamil-speaking population.
His efforts not only facilitated the spread of Christianity in South India but also enriched
Tamil prose by introducing new forms of expression and vocabulary.

APPROPRIATE COMMUNICATION

Communication became very easy and people were attracted toward his teaching of the
special Veda bible

BECOME LIKE A SANNYYASI

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“Wearing Saffron colour robe” which is the practice of Hindu

TRIED TO CHRISTIANISE THE CULTURE

FACED OPPOSITION FROM HIS WON PEOPLE

De Nobili was accused by his fellow minister for polluting the gospel
MOVEMENT TOWARDS ADI DRAVIDAS

OPPOSITION AND ACCOMMODATION MODEL

INFLUNCE BY MATHEW RICCI
OPPOSITION AND RECOGNITION
DEVELOPMENT OF THE ROMAN CATHOLIC CHURCH
UNDERSTANDING OF THE ROMAN CATHOLIC CHURCH
DUALISTIC STAND OF CATHOLIC THEOLOGY
INADEQUACIES IN THE ACCOMODATION METHOD

BARTHOLOMAUS ZIEGLENBALG
Bartholomäus Ziegenbalg (1682-1719) was a pioneering German Lutheran missionary who is
best known for his work in South India. He was one of the first Protestant missionaries to
India and played a crucial role in the establishment of the Danish-Halle Mission.

Early Life and Mission

Born in Pulsnitz, Saxony, Ziegenbalg was educated at the University of Halle, where he was
influenced by the Pietist movement, which emphasized personal piety and active Christian
life. In 1705, he was sent by King Frederick IV of Denmark to the Danish colony of
Tranquebar (now Tharangambadi) on the southeastern coast of India.

Contributions

1. Linguistic and Literary Work: One of Ziegenbalg's most significant contributions was
his dedication to learning Tamil, the local language. He immersed himself in the study of
Tamil culture and literature, becoming proficient enough to translate the New Testament into
Tamil by 1711. His translation was the first of its kind in any Indian language, making the
Christian scriptures accessible to Tamil speakers.

2. Educational Initiatives: Ziegenbalg established schools for boys and girls, which
provided education not only in religious teachings but also in reading, writing, and arithmetic.
His commitment to education extended to the training of local catechists who could spread
the Christian message within their communities.

3. Printing Press: Recognizing the importance of printed materials for spreading the gospel,
Ziegenbalg set up a printing press in Tranquebar. This press produced religious texts,
educational materials, and translated works, significantly contributing to the dissemination of
Christian literature in the region.

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4. Interfaith Engagement: Ziegenbalg's approach to mission work was characterized by a
respectful engagement with local religious traditions. He engaged in dialogues with Hindu
and Muslim scholars, seeking to understand their beliefs and practices. This openness helped
him to contextualize the Christian message in ways that were meaningful to the local
population.

LEGACY

Bartholomäus Ziegenbalg's legacy is marked by his pioneering efforts in cross-cultural

mission work. He laid the foundation for future Protestant missions in India and demonstrated
the importance of cultural sensitivity and linguistic proficiency in missionary endeavours. His
work in translation, education, and printing set a precedent for subsequent missionary
activities and contributed to the spread of Christianity in South India.

Despite his relatively short life, Ziegenbalg's impact was profound. His efforts not only
brought Christianity to many in South India but also fostered greater understanding and
respect between different cultural and religious communities.

FREDRIC SCWART

William Carey
 William Carey with his language pandit
 Serampore Trio
1. William carey, shoes Maker
2. Joshua Marschman
3. William ward
 Carey’s vision and consistency
 Brotherhood of serampore trip
 Evangelism and Social Concerns
 Hikistic Mission of Billy Graham
 Serampore Misison’s Contribution on Evangelism
 Carey Visionary
 Publication of the Enquiry
 Arrival of Serampore Trio..

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 Evagelical method
Holistic Mission

Evangelical

Mission

Social Ecominiacal
Concee
rn Concern

 Translation of bible in Bengali

 Bible Translation
 Misisonaries Princiapal
The serapore treio practiced two important principal, which drive from Jesus , and
paul and morariaus

1. A Msioonary must a companion and equal of the people he is sent to serve

2. A missionary must become indigenioius, self –suppporting and self- propagating
 Carey had Vast Plan for India and outside India
 Reaching Indian with Indians
 World Mission Conference Proposal by Carey
 Social Concern
 Emancipation of Outcastes and Downtrodden
 Fighting Against Sati
 Abolished of sati
 Raja Ram hphan was with Carey to Abolish Sati
 The Leprosy Hospital
 Fighting Against Infanticide
 Law passed against Infanticide
 Indian’s Pioneer Sociologist

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  Contribution for Cultural Educational renaissance
 Contribution for Education of Boths and Girl
 Education in Vernacalur Lnaguage
 Education Included Science, religion, Bible Ect.
 Hindu Literature and Bible Education
 News Paper and Magazine
 Contribution Toward Ecology

Contribution towards Forest Protection

Carey too contributed much for the protection of the forests."Carey was the first to urge the
Government to set up plantation committee for the protection and afforestation of receding
forests. He was appointed its first secretary." We understand from his writings that Carey's
boyhood fascination with nature persisted throughout his life and the hush forests of India
with their incredible variety of living things.... delighted and enthralled him." It led him
always to immerse himself in the study of nature around him. He suggested to plant timber
trees throughout Bengal and to use the wasteland to use for this purpose. George Michael
says, "even two hundred years ago he thought of greening the earth a concept we would
consider as belonging to our times."

Carey saw God in Relation with Ecology

"At the time when ecology, habitat, environment was little understood, Carey used to
correspond on subjects of science." He was collecting lot of information in detail about birds,
animals, flies, vegetables, plants etc. Alfred says, "so meticulous was he in his observation
that even today the records have stood the test of time."

We are in the universe and the universe needs us. God is love and also responsive to life.
Alfred states, "only through ecology the universe feels God in its joy and its agony as it
evolves.... The ecological model of nature, humanity and God implies an ethic that embraces
the whole world of value, especially the value of life."

Stream Driven First Paper Mill in India

We should also give value to them because as we belong to God they too belong to God.
Certainly, "this is exactly what Carey showed in his life. He not only appreciated it, valued it
but also saw that it was recorded for posterity." Carey was a conservationalist and his model
shows us way to live in harmony with nature and God.

Carey too had vision to introduce modern technology to increase production and provide job
opportunities for the Indian people. He was the first to introduce stream driven paper mill in
India in 1820 and also for Asia. Though first there was a press in Goa, "the Serampore press
of the mission was world's first and the largest press with oriental scripts capable of printing
materials in 48 languages."
Evaluation

Though William Carey came to India as missionary he had burden to evangelize the whole
world. The 'Enquiry' reflects his concern for the World Evangelism. The Serampore mission
as a whole contributed much on this regard. They did not create/build any territory for their
own mission but willing to work in co-operation with others. Carey's burden to conduct a

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missionary conference in Cape Town, in 1810 and also every ten years for better co-operation
between mission organizations and reach out the whole world explicitly reflects his
ecumenical concern. But it was rejected as Carey's pleasing dream.

Risked life for the sake of the Gospel

Their efforts to introduce indigenous method are appreciable. They did not allow practicing
caste system. They considered themselves as equal to Indians. The Serampore trio's covenant
reflects this. They were always ready to risk their life for the sake of the gospel. Their
communal living and brotherhood teach lot to us. Simplicity, unity, prayer, selfless hard work
etc. are some of them to be followed.

Carey as Wycliffe of the East

Their contribution for Bible Translation is remarkable. Carey was convinced very firmly that
"the Bible was the very Word of God, uniquely inspired by the Holy Spirit, totally truthful
revelation from God; as an infallible authority for doctrine, ethics, all matters pertaining to
the Christian life." So, he was fold enough to present the Bible and Ramayana in vernacular
language to the people of India to be influenced by the teaching of the Bible. While
presenting Carey's contribution to the Bible translation and literature Timothy George depicts
Carey as Wycliffe of the East. Christopher Arangaden says, "undaunted Carey pursued his
objectives with single- mindedness which places him in the company of William
Tyndale of long ago."
Carey as Wycliffe of the East

Their contribution for Bible Translation is remarkable. Carey was convinced very firmly that
"the Bible was the very Word of God, uniquely inspired by the Holy Spirit, totally truthful
revelation from God; as an infallible authority for doctrine, ethics, all matters pertaining to
the Christian life." So, he was fold enough to present the Bible and Ramayana in vernacular
language to the people of India to be influenced by the teaching of the Bible. While
presenting Carey's contribution to the Bible translation and literature Timothy George depicts
Carey as Wycliffe of the East. Christopher Arangaden says, "undaunted Carey pursued his
objectives with single- mindedness which places him in the company of William
Tyndale of long ago."
Efforts towards total Liberation of the People

At the same time their contribution for medical service was less. In fact, they had opened the
first hospital for lepers. But other areas of medical care were left out. I don't know why?
Some more detailed study is needed in this area.

The introduction of education in vernacular language for both boys and girls, and their
curriculum show their Holistic approach in their pioneer efforts. Serampore missionaries
were concerned about the total liberation of the people. It's a continuing process for which
they felt the need of vernacular language and training of the local people with wider
education to undertake the value of the gospel so that in turn will take it to others.

Contributed towards Indian Renaissance

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• Their contribution on literature and periodicals helped to educate the people towards
upliftment of the society. Equality of the persons was now new idea for the Indians. This
equality came to light with the introduction of the gospel. When they accepted Christ there
was liberation from various social, religious and cultural limitations. Serampore missionaries
approach paved the way for Renaissance in India. But often Serampore missionaries were
criticized by the Hindus for their involvement in social action. Abhijit Dutta says, "Protestant
Christian missionaries mostly eyed native Hindu character with a feeling of intense disdain."
On the other hand, some Christians also were criticizing that Serampore mission is giving
much importance to social responsibilities and ecology than presenting the gospel. But we
should not forget that the Serampore missionaries' efforts to eradicate social evil were based
on the love of God, which led them to love the Indian people. So, they wanted a total
liberation in their life by presenting gospel and involving in social responsibilities.

Ecology - Greening the Earth

Serampore mission's contribution on science and technology helped the people to uplift their
economical standard. At the same time it also bring awareness on ecological concern. Even
200 years before Carey had the vision to greening the earth. He utilized God given
knowledge to awake the people to concern about ecology. Kosuke Koyama says that the
present global situation calls the church to reexamine our Christian theological belief. Today
there's a call for the church to proclaim the gospel, undertake the social responsibility and
care for the creation.

Holistic Mission was in Action among Serampore Trio

Along with presentation of the gospel (our efforts to lead the people towards God) it is also
our responsibility to involve actively eliminating poverty, racism, militanism, sexism and
ecological destruction in order to establish the unity of humanity. The Holistic mission
involve in all these three aspects, which we see in Serampore mission. Carey had great
missionary zeal and he was an educator; social reformer, friend of the poor and oppressed,
linguist, translator of the Bible, and a good ecologist.

Conclusion

• The negligence to the teaching of the Bible and our failure to correct ourselves and our
mission's methods will lead to increase the evils in the society and ecological destruction.
Today the church should come forward and undertake the work, which was initiated by
Serampore trio. They have kept the model before us by following the footsteps of Jesus
Christ. Evangeline Rajkumar rightly observes that, "The Nazareth Manifesto comes alive in
action during the period of Serampore trio's life and work in India. Compassion gains a new
meaning. It is not sympathizing with the suffering but participating in sufferings till the end."

Carey Practiced what he Preached

In 1792 William Carey preached on Expect great things from God and Attempt great things
for God. But he and the Serampore missionaries practiced it throughout their lifetime. We
have to take up the same challenge and fulfill it throughout the lifetime. Really Serampore
mission's 'Holistic Mission' is a good model to be followed by the all- Christian
mission organizations.

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 Carey's wife and Life

William Carey's Life

Family

• Married Dorothy Plackett in 1781

• Had five sons and two daughters - both daughters died in infancy and one son died in India
at the age of five

• Dorothy became mentally unstable until her death in 1807

Married two more times

1. Dorothy Carey

• William Carey, the renowned English Baptist missionary, was indeed married three times.
Let me share some details about his wives:

• William Carey's first wife was Dorothy Plackett. They married in 1781 when William was
19 years old and Dorothy was 25. She was an illiterate peasant woman from
Northamptonshire, England.

• The couple settled down in a village in Northamptonshire, where William worked as a

shoemaker and began preaching.

Dorothy bore him seven children, two of whom died young.

Dorothy Carey

• In 1793, William decided to become a missionary to India and announced to Dorothy that
the family needed to move there. She was reluctant to leave England and go to India. Only
after much persuasion and on the condition that her sister, Kitty, would accompany them to
help care for their small children, did she agree to go. He left for India with their 8-year-old
son, without promising a return or visit.

Dorothy eventually joined him in India, but their life was marked by poverty, illness, and
tragedy. Their 5-year-old son died of dysentery, and Dorothy struggled with mental illness,
falsely accusing William of adultery. They were married for 26 years and had seven children:
Ann, Felix, William Jr., Peter, Lucy, Jabez, and Jonathan.

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 2. Charlotte Emilia Rumohr

• After Dorothy's death in 1807, William Carey married Charlotte Emilia Rumohr, a Danish-
German widow, in 1808.

• She was the invalid daughter of the wealthy Chevalier de Rumohr and his wife, the
Countess of Alfeldt. Her disability was the result of a fire at the family home, at which time
she lost her speech and later the use of her legs.

• She first met Carey in Serampore, India, where she had gone to be in a warmer climate for
health reasons. They were married in May 1808. Her intellectual and spiritual life was an
encouragement and help to Carey in the work of the ministry. They were happily married for
13 years until she died in May 1821, at age 60.

3. Grace Hughes

• Following Charlotte's death, William Carey married Grace Hughes in 1823.

• Grace Hughes Carey (1778-1835?): Grace was a widow and a longtime friend of the Carey
family. Third wife of William Carey, she was a forty- five-year-old widow when they were
married in 1823.

• She cared for Carey as a devoted companion during the last eleven years of his life. Grace
had a daughter by her first marriage. She died July 27, 1835, at age 58.

INDIGENIZATION

ORIGIN OF INDIGENIZATION

Henry Venn and Rufus Anderson emphasized on indigenization method by introducing

'three-self' formula. According to Luzbetak, "Anderson and Venn were independently
responsible for the so called three-self formula as goal of mission, namely the establishment
of self-governing, self-supporting, and self-propagating Christian communities." Many
missionaries tried to practice this method. Moreover, efforts were taken by various Indian
Christians to develop indigenous Indian Christianity in the midst of Western domination in
presenting the gospel.

THE DEFINITION OF INDIGENIZATION

Indigenization is an effort to present the Gospel in different contexts within the forms and
symbols of the particular cultures of the world. According to Wikipedia:

☑ "Indigenization is a term that is used in a variety of ways depending on the context. The
term is primarily used by anthropologists to describe what happens when locals take
something from the outside and make it their own (e.g. Africanization, Americanization)."

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The above details reveal that the indigenization was used primarily by the anthropologists.
English word information has brought out the etymology and the meaning of indigenization.

ETYMOLOGY OF INDIGENIZATION

"Indigenization: Transformation, or changing, to suite a local culture. Indigenous (adjective)

1. Originating in and naturally living, growing, or occurring in a region or country: "Certain

species of orchids are indigenous to Alaska."

2. Natural or inborn; originating and living or occurring naturally in an area or environment:

"The indigenous people of the country are very proud of their heritage."

3. Etymology: from Late Latin indigenus, 'born in a country, native'; from Latin indigena, 'a
native'; literally, 'in-born person'; from Old Latin indu, 'in, within' + gen-, root of
gignere 'to beget'.

USE OF INDIGENIZATION

Missiologists adopted this word and used it to refer to churches that reflect the cultural
distinctiveness of their ethno-linguistic group. Indigenization involves missionary efforts to
plant churches that fit naturally into their environment and to avoid planting churches that
replicate Western patterns.

It emphasizes that the Churches must be deeply rooted in its culture based on Biblical
principles, having its own local administration and fully supported by the local income for its
maintenance and outreach.

We must note that often people interpret the indigenization according to their own context.

K. P. ALEAZ ON INDIGENIZATION

According to K. P. Aleaz, (Holistic Contextualization P.47.)

"Indigenization in the Third World is a matter of decolonization. Doing theology in the Third
World is not updating theology to suit a new situation, but rather the throwing off of an
imposed, alien and alienating system of doctrine and worship in order to allow Third World
experiences of Jesus to find their creative manifestation in total freedom... the way to
indigenization is to set the Christian community free from its colonized consciousness to
spontaneously rejoint the stream of national life from within which an authentic Christian
experience is to emerge."

The above definition shows the definition of indigenization differ from one person to another.
However, in general indigenization means presenting gospel effectively to be appropriate
acceptable to the context.

THE HISTORICAL DEVELOPMENT OF INDIGENIZATION

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The goal of evangelism is to present the gospel within the context to take root in diverse
cultural soils. It is an effort to indigenize the Christian faith. Since the colonialism had its
negative impact on the Christian mission the missionaries proposed Indigenization in order to
motivate the people to participate in building a native church, native clergy, and native
support.

The term "Indigenization" was coined by Henry Venn (1796-1873) General Secretary of the
Church Missionary Society, and Rufus Anderson (1796-1880), Administrator of the
American Board of Commissioners for Foreign Missions. This is recognized as an indigenous
three self-principles, that are, self- governing, self- supporting, and self-propagating. This is
recognized missiologically as a "Three Self Formula" in the history of mission.

SPREAD OF INDIGENIZATION

In fact, in theory both Anderson and Venn agree with each other by characterizing
indigenization as Self-administration, Self-support and Self- propagation but in
principles/while implementing they differ as Venn emphasizes on the younger native
churches must be controlled by the school teacher and formation of pastorates and district
council to establish a Diocese. For Anderson the younger church must be independent, or
autonomous in its nature and function. After Venn and Anderson introduced indigenization
many organizations have modified, combined and adopted the theories in their mission
approaches and could see diverse results in their approaches.

JOHN NEVIUS

John Nevius (1829-1893) emphasized on local contribution by living together in their

neighborhoods and pursue their occupations in order to make the ministry self- supportive
and self-propagative along with their co-workers and neighbors. The established national
churches should take care of their minister's needs. The architect of the churches must be
indigenous and financially supported by the church members. He also emphasized on the
proper teaching of their church leaders.

ROLAND ALLEN

Roland Allen (1868-1947) also agreed especially in the matter of finance with indigenous
principles of Venn, Anderson, and John Nevius. According to him the finance should be
provided and controlled by the local church members and teachings of the Word of God must
be intelligible and simple so that the native people will understand and practice and share it
with their neighbors. The believers must be given authority to exercise their spiritual gifts.

MELVIN HODGES

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For Melvin Hodges (1909-1986) the missionaries must train the local ministers to take care of
the local churches and move to new places to establish new churches. In fact, this would help
the missionaries to concentrate more on reaching the unreached areas.

ALAN TIPPET

Alan Tippet (1911-1988) had incorporated three more self-functioning on mission approaches
along with self-governing, self-supportive, and self- propagation. According to him the
indigenization must include 6 principles, which are self-imaging, self-functioning, self-
determining, self-supporting, self-propagation and self-giving. It looks like that he had
divided self- Administration of three self-formulas in to three that is self-imaging, self-
functioning, and self-determining as these are related with the administration of the local
church. Similarly he has divided self-supportive in to two, which are self-supportive and self-
giving. However, these are very specific expression of the three self-formulas.

BISHOP V. AZARIAH

India V. Azariah first introduced the three-self formula in 1903 with the formation of the
National Missionary Society. After introducing this three- self formula, most of the Indian
originated Christian mission organizations started using this method. One of the important
features of FMPB ministry is to plant indigenous churches in its cross-cultural mission. An
Indigenous church means, "A church which is rooted in its culture on the basis of Biblical
principles, having its own administration by the local people, fully supported by the local
income for its maintenance and outreach." However, FMPB's indigenous principles are based
on the "Biblio-centric and culturally oriented" model which stands distinct from other
organizations and emphasizes on the following aspects.

THREE SELF-FORMULAS OF INDIGENIZATION

As we have seen before, the indigenization covers three basic areas of Christian mission
approach. Particularly, its administration that is self- governance, its finance that is self-
supportive and it contributes in presenting the gospel that is self-propagation. Missiologically
this is termed as three self- formulas.

SELF- GOVERNANCE

Self-governance means that the newly formed church must be equipped from the beginning
to undertake all its administrative activities (this includes leadership and members of the
various committees, financial responsibility, discipline, training and preaching) with the help
of the local people themselves. It is not replacing foreigners by the national leaders. Rather it
focuses on the native people's undertaking of leadership wherever new churches are
established.

SELF - SUPPORT

The second self-formula is self-supportive. The believers must be motivated to give for the
church and its ministerial needs from the beginning. The local church should not depend
upon the mother church/mission institution. The dependency will lead to the stagnation of the
growth of the church and its mission activities.

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The New Testament churches are the best model for the self-supportive. They took care of
their own needs and supported those who were in need. If the believers recognize this
importance, then it would be easy to make the churches self- supportive from the beginning.
It helps the newly formed churches to grow genuinely. Nevious of Korea emphasized on the
contribution of the local believers in meeting ministers' salary and other needs of the church.
He was against the financial assistance of the missionaries for church construction and
salaries of the ministers and the administrative needs of the church. For him this is
responsibility of the local believers who must become generous in giving for the
functioning of the church.

For Tippet self-governance means self-determination which focuses on the local believers
must involve in all decision making and implementing the activities. The mother institution
or church should not exercise their authority over the newly formed churches. The training of
the local believers plays important role to undertake their own administrative activities from
the beginning. Though the presence of the missionaries is needed for some time, in order to
bring out effective leadership, they must encourage the local believers to take the
responsibilities from the beginning.
SELF - PROPAGATION

The third self-formula is self-propagation. If we want to make our missionary activities as a

movement then we must work from the beginning to make the newly formed churches to
involve in leading their neighbours to Christ. For Melvin Hodges self-propagation is the vital
element of the missionary program and if newly formed new church does not involve in
leading others to Christ, it will die out soon.

There are three stages in the process of a depending church becoming an indigenous church:
a) Dependency, b) Partnership, c) Indigenization. The mission organization must work
towards to enter from the dependency to the second stage that is Partnership and then must
take constant steps to make the church fully indigenous. The use of local evangelists,
catechists and local believers in the ministry will create a strong foundation for self-
propagation. The church should own the responsibility for winning the community for Christ.
Each member of the community should be a soul winner. Moreover, Indigenous methods in
evangelism should be adopted.

NEW TESTAMENT CHURCHES

The New Testament churches were very active in evangelism. The church was growing in the
midst of persecution Acts 8:4. The involvement of the newly formed churches in evangelism
makes them to alive and become as a movement to lead many to Christ. We also see the
holistic involvement of the New Testament church Acts 6: 1-7. So, the churches evangelistic
activities must incorporate the social concerns. The evangelism also includes the follow up
ministry that is discipleship. The local church must preach the gospel and lead the people to
Christ through baptism and teach them to grow in the Lord in order to motivate them to
involve in self-propagation.

THE RELATIONSHIP BETWEEN INDIGENIZATION AND

CONTEXTUALIZATION

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Sometime people use indigenization as synonym with contextualization which is incorrect.
Contextualization is further development of Indigenization which includes the concept of
Indigenization but goes beyond that. According to Rick Brown, "some people use
contextualization loosely as if it were a synonym for indigenization. To indigenize
something, however, means to make it confirm to local custom (or to put it under local
control)." It is response to the gospel in terms of local culture. But contextualization goes
further and incorporates the process of secularity, technology and the struggle of human
justice in order to make the gospel more relevant and effective to the context.

THEY ARE CLOSELY CONNECTED

In fact, both Indigenization and Contextualization are closely connected in their concepts and
models. In the process of indigenization, we present the gospel which, has to adopt,
accommodate, or integrate the local circumstances. The local language and other cultural
values are important for these transactions. Whereas in contextualization, the mission
activities ultimately try to bring total transformation in the human life which results in
establishing a bridge between social responsibility and evangelism. It shows that in concept
both Indigenization and Contextualization have similar scope. However in practice both
differ with each other, as function of Contextualization goes further to meet the needs of the
social concerns.

Missiological Implications

The introduction of indigenization led the missionaries to rethink their mission approaches.
This is a turning point from the western mission approaches to recognize the importance of
local people and their cultures. It led the missionaries to study the culture of the people and
present the gospel within their context using cultural methods. There was good response from
the people. As the gospel went in their cultural form, they could understand the truth and
experience God's power without hindrance.

As the gospel is presented in their cultural forms by incorporating, with certain modifications,
their symbols to make it relevant to their context, people can understand the gospel in their
own thought forms and there is no imposition of foreign culture. This helps the people to
grow and rejuvenate their cultural identities, 160 The incorporation of native methods in
worship pattern helps the people to experience the presence of the Lord in their worship and
day-to-day activities.

The self-governance always leads the missionaries to accept the potentiality of the local
believers and give importance to their leadership from the beginning of their ministry. This in
turn leads the people to participate actively in God's mission. There is missionary domination
over the other cultural group. It becomes part and parcel of the local people. As local people
administer the activities the mission is respected by the even those who are outside the
Christian faith.

Self-supportive churches lead the people towards sacrificial life of giving for mission and
others those who are in need. These types of churches are like building the churches on the
rock which grow constantly. The churches could overcome the dependency and grow
naturally within their context. The churches from its origin move to become native,
independent and autonomous in their day-to-day functions and activities.

17
Since the churches have become self-governing and self-supportive, they automatically move
towards self-propagative. As the gospel is rooted in the native cultural contexts the personal
experiences of the people always motivate them to share their experiences with others who
did not accept Christ in their lives. So, the ministers only guide them how to reach their
neighbors to Christ. In fact, the self- propagative churches always get the vision of reaching
the other unreached people. The proper guidance by the missionary from the beginning would
result in making their ministries as a movement.

There are many mission organizations that tried to use this indigenous method in their
mission approaches. In India this method is used by various mission organizations. They
could see the success in their mission approach in different cultures. The indigenization has
to be incorporated from the beginning of its mission work then we can avoid the
misunderstanding that the missionaries destroy the culture of the people.

On the other hand, uncritical incorporation of local culture will lead to syncretism. Here we
see that some inadequacies of this method. So, for effective evangelism we need to evaluate
the culture where we want to present the gospel and must bring potential modification. The
introduction of fourth-self, which is critical contextualization, would help to overcome this
issue.

Moreover, as we aim at bringing total transformation in the lives of the people, the gospel has
to answer the social, economic, political and other aspects of the people. If so, then our
method must incorporate other appropriate approaches into its mission methods. This context
led the missionaries to incorporate contextualization in their mission approaches. When
contextualization was introduced, many missions incorporated this method. However, with
the introduction of contextualization model many issues arose as people introduced various
contextualization models. (Read Holistic Contextualization chapter 3 and 5 part in the book)

Internation Missionary Council

The modern missionary movement contributed towards taking the gospel to different parts of
the world by forming various mission societies. William Carey contributed lots for the
development of modern missionary movement during the first half of the nineteenth century.
Another important person was Alexander Duff who initiated much during the middle of the
nineteenth century to take the gospel to India as well as other parts of the world.

As the church was not prepared to take the gospel, various mission societies were formed to
reach the world with the gospel. The mission organizations also came in divided form and
planted churches based on their theological convictions. The mission organizations were
facing various problems in their cross-cultural mission activities. As we have seen in the
previous part, William Carey was concerned about bringing all the mission organizations
together to bring unity and solve the issues they face. His plan was rejected by the Baptist
Mission Board secretary as 'Carey's pleasing dream'.
However, Carey did not stop there. He initiated to conduct various national and
regional level mission consultations. "From 1825 onwards gatherings of missionaries of
various nationalities and denominational allegiances were held in India, Japan, China and
Latin America. They were concerned with the needs and problems of the missionary
enterprise in their particular areas." Though all the mission organizations did not gather, the
initiative was taken at that time. The revival among the Western Christians motivated

18
churches and mission organizations to unite in order to speed up the evangelistic activities to
reach the world with the gospel.
There was also fear among Western churches that the younger churches may forget
their relationship with the mainline churches.

This in turn led the churches and mission leaders to unite the mission organizations
and the churches as early as possible.

From 1846 to 1900 various conferences and consultations were held in North
America, England and Europe.

The Evangelical Alliance contributed lots towards this unity and to speed up the
evangelization of the world.
The Ecumenical Missionary Conference held in New York in 1900 covered the whole
area of the inhabited globe with its participants from every branch of the Christian church. It
gave emphasis on world evangelism. While talking on the relationship of ecclesiology and
Christology to world evangelization, Augustus H. Strong stated, "Theology is a science
which can be successfully cultivated only in connection with its practical application, i.e. in
mission and evangelism."

In fact, the participants of that conference witnessed that very fact. While referring to
the 1900 conference as 'Ecumenical Conference,' Stephen Neill explained that it is not
because of having participants from all parts of the Christian church "but because it did
represent missionary work in every region of the inhabited earth." In other words, it was a
missionary conference. However, Edinburgh conference in 1910 was different than the 1900
New York conference.
The 1910 Edinburgh World Missionary Conference was a most significant gathering,
which gave full emphasis on World Evangelization. There was no discussion on the meaning
of the mission; rather the emphasis was given on evangelization of the non-Christian world.

The Formation of the International Missionary Council

However, the First World War created lots of tension in the World Mission approach.
The continuation committee came to an end. "The war disrupted missions. It created an
emergency situation. Missionaries and fields of the German societies were cut off from the
rest of the Protestant world of mission." Most of the German missionaries returned back to
their home due to threat of their life immediately after the First World War. The efforts of
Nathan Soederblom, Archbishop of Uppsala, to unite together all Christian churches to
maintain peace did not come to fruition.

After the end of the world war, to take care of the new situation an Emergency
Committee was formed in 1918. Three years later the International Missionary Council
(IMC) was formed. It helped to bring larger Protestant missionary organizations into the
process of cooperation. In Edinburgh conference there was no specified theological base but
the IMC had a theological base; at the same time the IMC did not involve in solving the
doctrinal differences, rather it let the churches themselves settle these doctrinal issues.
This conference also paved the way for 'ecumenism. According to Mark A. Noll, the
Edinburgh 1910 conference is the turning point in the history of Christianity because of its
ecumenical significance and its representation of worldwide Christianity as equal with the

19
Christianity of Europe and North America. However, there is disagreement on its ecumenical
significance as Catholic and Orthodox participations were not there.
The Edinburgh World Missionary Conference also became the birthplace for the
international and interdenominational Christian cooperation, and a Continuation Committee
was formed. In fact, the use of words like conquest and crusade to reach the whole world
with the gospel shows that it was like a military approach to conquer other nations for Christ.

There were eight commissions presenting their papers. The first commission was on
'Carrying the gospel to the non-Christian world' which was the focal theme of the conference.

The entire document exudes an optimistic expectation of opportunity

Communications, railway lines, treaties and trade made the non-Christian world accessible to
the 'carrying of the Gospel as never before... The non-Christian religions were deemed to be
losing their hold on the educated classes whose minds were open and favourable as never
before the Christian message.

They emphasized that the church is capable of taking the gospel to the whole world.
The urgency of taking the gospel to the non-Christian world was recognized as the main
focus of this conference. Though there was an emphasis on world evangelization, within a
decade the world scenario was changed due to the World War I.
The Roman Catholic mission in Gujarat started with the arrival of the German Jesuit
fathers and focused on the central part of Gujarat. Father Manuel Xavier Gomes reached
Ahmadabad in July 1893, faced various problems to settle down in Gujarat, and finally he
started a boarding school in Gamdi, Anand with 8 boys. He baptized 18 children in Mogri on
11 December 1893.

After this more German Jesuits arrived and ministered here. There were 63 Gujarati
schools. They had good response from the Dhed community However, the First World War
forced the German fathers to return to their homeland, though the two Swiss (Fathers
Umbricht and Seeholzer) remained After 1921 the work was reestablished.

Here it is evident that the First World War arrested the growth of Catholic
mission in Gujarat.
During the early period of IMC the actual funding members gave importance to the
commitment made in Edinburgh in 1910. The inclusion of churches led the IMC to lose its
distinctive 'Missionary nature and function.' The IMC decided to have conferences at
Jerusalem in 1928 and at Madras in 1938. The World Conference on Faith and Order, and the
Universal Christian Council for Life and Work, which originated from Edinburgh in 1910,
met together in 1937. The proposal was given to form the World Council of Churches
(WCC). The draft was made in 1938 and it came into function from 1948 at Amsterdam. The
IMC was merged into the WCC.
The changing world context affected world missions. First, World War I caused the
spirit of optimism, which exuded in Edinburgh in 1910, to dissipate. "The theology of the
church also changed: gone was all talk of bringing in the kingdom through human effort."
Second, the Russian revolution gave birth to a new ideology, which was more vigorous and
anti- Christian. Third, the growing new situation: secularism, skepticism, insecurity...etc, has
become an impediment for world evangelization.

There was no talk in Jerusalem IMC in 1928 about evangelization of the world. There
was no emphasis on the uniqueness of Jesus Christ. According to Ken Gnanakan, by this time

20
"the human and spiritual values of ancient religions were becoming known and with this
there were enthusiasts keen to learn from other faiths, even to incorporate these elementi intu
Christianity.... Syncretism and its related problem began to appear"
Roger E. Hedlund expresses the same by saying that Jerusalem was a departure from
the primary concern for evangelism as well as from Biblical norm... It became 'syncretistic'
when it entered into competition with the non-Christian religions and philosophies... The
mistake was to descend to the level of world religions... Jerusalem wandered far astray in its
understanding of the traditional Christian concepts of salvation, evangelism and conversion
each of which was restated along lines consistent with the 'social Gospel ideology.

In fact, for my understanding it was a counterattack on those who were committed to

world evangelization. It was a reaction to the Christian world in order to subdue their superior
claim of their faith in Jesus Christ. The sad part of this reaction is that the Christians went
against their own Christian faith due to their liberal ideologies. However, this also led the
exclusivists to think of positive aspects of other religious faiths.
After the Jerusalem conference the theological crisis was evident in William Ernest
Hocking's report and Kraemer's reply to Hocking. Being the chairman of layman's Foreign
Missions Inquiry, Hocking seemed to follow the syncretistic tendencies of Jerusalem. Though
officially it did not connect with the Jerusalem meeting, many of its findings were based on
the same presuppositions of the Jerusalem meeting.

Hocking's report was against evangelism and recommended reduction in the number
of seminaries. It favoured philanthropic service and transformational training which put the
emphasis on "preparation for the practical, social and human tasks which confront a spiritual
leader in the actual world of the present time." Kraemer's book, which he presented in the
IMC conference Tambaram, Madras, in 1938, "took seriously the Biblical mandate for
mission. Whereas the theology of the Hocking commission reflected the
uncertainty of Jerusalem."

1938 Madras Conference

Moreover, at Jerusalem missions and churches were brought face to face. There were
five main themes for the Madras conference and all of them emphasized on the church and its
activities. Though the missiologists did not consider this as a major shift in the theology of
mission, it is evident that there was a major change in understanding the mission of the
church from 1910 to 1938.

The IMC conference held in Madras, in 1938 was dominated by the Biblio- centric
theology of Kraemer and Karl Barth. Before this conference almost 26 National Christian
Councils (NCC) were formed. The IMC was related mostly with churches. The
representatives from younger churches were more in number in Madras conference whereas
missions' participants were decreased.

The Formation of the International Missionary Council

However, the First World War created lots of tension in the World Mission approach.
The continuation committee came to an end. "The war disrupted missions. It created an
emergency situation. Missionaries and fields of the German societies were cut off from the
rest of the Protestant world of mission." Most of the German missionaries returned back to
their home due to threat of their life immediately after the First World War. The efforts of

21
Nathan Soederblom, Archbishop of Uppsala, to unite together all Christian churches to
maintain peace did not come to fruition.

After the end of the world war, to take care of the new situation an Emergency
Committee was formed in 1918. Three years later the International Missionary Council
(IMC) was formed. It helped to bring larger Protestant missionary organizations into the
process of cooperation in Edinburgh conference there was no specified theological base but
the IMC had a theological base; at the same time the IMC did not involve in solving the
doctrinal differences, rather it let the churches themselves settle these doctrinal issues.

During the early period of IMC the actual funding members gave importance to the
commitment made in Edinburgh in 1910. The inclusion of churches led the IMC to lose its
distinctive 'Missionary nature and function.' The IMC decided to have conferences at
Jerusalem in 1928 and at Madras in 1938. The World Conference on Faith and Order, and the
Universal Christian Council for Life and Work, which originated from Edinburgh in 1910,
met together in 1937. The proposal was given to form the World Council of Churches
(WCC). The draft was made in 1938 and it came into function from 1948 at Amsterdam. The
IMC was merged into the WCC.
Madras 1938 conference

In fact, the Madras 1938 conference contributed in many ways: it gave higher regard
for the Bible, importance was given to world evangelism and the NCC was urged to give
importance to evangelism, it emphasized the church's role in evangelism and its theological
contribution was in contrast to the Jerusalem conference. Salvation through Christ was
accepted, and emphasis was given for both social responsibility and a commitment to Historic
Christianity.

Roger Hedlund observes, though it gave much emphasis on the Bible there was some
theological vagueness at Madras conference. Moreover, the emphasis given to church to
undertake evangelism created questions about whether it was possible.

How will the Churches fulfil evangelistic task?

The question was, is it possible for the church to fulfil the evangelistic task on its
own? In most parts of the world where mission organizations were working, they were not
prepared for self-propagation as the documents emphasized. There were a lot of things to be
done before the younger churches could take over evangelistic activities. For instance, by that
time CSI and CNI were not formed in India. Most of the churches were under the control of
the mission organizations. In fact, we see the recognition of this fact in Whitby in 1947.

IMC became church centric

Immediately after World War II the IMC arranged a conference in Whitby, Canada, in
1947, which emphasized on partnership in obedience. Stephen Neill observed, "the recovered
emphasis... on the total evangelization of the world... comes out on nearly every page of the
Whitby report" In Whitby the distinction between older and younger churches became
obsolete.

22
 The partnership idea that gave importance to younger churches made the churches in
the west consult the younger churches to carry out their missions. "At Whitby the IMC
became increasingly church centric as it ignored the differences between mission and church.
Following Whitby it appears that 'partnership' came to be understood as 'unity' with or
without world evangelization."
The result of World War II

In fact, World War II became an impediment to fulfill the great plans made in Madras
conference and post-World War II context diverted to concentrate on other issues than
evangelism. After World War II in 1948 WCC was founded at Amsterdam. Much emphasis
was given to unity of the churches. The mission organizations with their own theological and
ecclesiological background formed church unions/dioceses having their own
bishops/superintendents. In most of the places national leaders took the leadership.
The impact of two World War

The interesting thing we have to note here is that when the mission organizations
joined together emphasized on world evangelization in 1910, the First World War broke out
immediately. We see that it became an impediment for mission activities. In the same manner
when the younger churches joined together and emphasized on the churches' involvement in
the world evangelism and social responsibility the Second World War broke out and it
became an impediment for mission activities.

By this time, in Indian context the Church of South India (CSI) was formed. India
became independent politically and most of the foreign missionaries were returning back to
their homeland. Moreover, as the churches and mission activities came under the control of
the native ministers it was natural for the foreign missionaries to think of their future location.

Unpreparedness of the churches for evangelism

On the other hand, the churches which had come out of mission activities were not
trained enough to undertake the important task of world evangelization. In fact, the churches
which have come out of mission and evangelism, have to be motivated from the beginning to
be involved in missions and evangelism; then only the churches would function as
movements on their own to form new churches. As the missionary organizations did not
equip properly their newly formed churches, they were not ready to face the changing
context of the world.

WORLD COUNCIL OF CHURCHES

Ebenezer D Dasan

SFORMATION OF THE WCC

After World War II in 1948 WCC was founded at Amsterdam. Much emphasis was given to
unity of the churches. The mission organizations with their own theological and
ecclesiological background formed church unions/dioceses having their own
bishops/superintendents. In most of the places national leaders took the leadership.

POST-WORLD WAR II

23
The post-World War II context created an atmosphere to rethink world evangelization and its
mission methods. The loss of China, which was Protestantism's largest mission field, made an
echo at Willingen, in 1952. It brought an end to Christian mission's triumphalism and
emphasized on the need for new and fresh formation of the missionary mandate and wanted
to change the traditional missionary policies. There was a major discussion on relationship
between the IMC and WCC. As many misjonary societies were members of the IMC they did
not want to come under the WCC and there was also fear that the West would dominate over
the rest of the younger churches of other continents.

GHANA CONFERENCE

• It was also continued at Ghana in 1958. The Ghana conference made constitutional
provision for merger of the IMC into the WCC. It understood that the separation between
mission and churches was a hindrance to the ecumenical movement. But many world
missionary movements' leaders were displeased with this effort and felt that it would not
solve the problems. The following leaders' reactions are important:

• Warren opposed integration because he saw the Plecessity of voluntarism... Lesslie

Newbigin complained that a movement which is not missionary has no right to use the word
ecumenical. Stephen Neill expressed... as things now are the IMC might simply be swallowed
up as one among its many activities of the much larger organization.

WCC is A FELLOWSHIP OF CHURCHES

The World Council of Churches is a fellowship of churches which confess the Lord Jesus
Christ as God and Saviour according to the scriptures, and therefore seek to fulfil together
their common calling to the glory of the one God, Father, Son and Holy Spirit.

community of churches on the way to visible unity in one It is a con faith and one eucharistic
fellowship, expressed in worship and in common life in Christ. It seeks to advance towards
this unity, as Jesus prayed for his followers, "so that the world may believe."(John 17:21)

The World Council of Churches (WCC) is the broadest and most inclusive among the many
organized expressions of the modern ecumenical movement, a movement whose goal is
Christian unity.

WCC LINKS ALL THE GLOBAL CHURCHES

• The WCC brings together churches, denominations and church fellowships in more than
120 countries and territories throughout the world, representing over 580 million Christians
and including most of the world's Orthodox churches, scores of Anglican, Baptist, Lutheran,
Methodist and Reformed churches, as well as many United and Independent churches. While
the bulk of the WCC's founding churches were European and North American, today most
member churches are in Africa, Asia, the Caribbean, Latin America, the Middle East and the
Pacific. There are now 352 member churches.

24
• For its member churches, the WCC is a unique space: one in which they can reflect, speak,
act, worship and work together, challenge and support each other, share and debate
with each other.

VISION

• As members of this fellowship, WCC member churches:

• are called to the goal of visible unity in one faith and one eucharistic fellowship;

• promote their common witness in work for mission and evangelism;

. engage in Christian service by serving human need, breaking down barriers between people,
seeking justice and peace, and upholding the integrity of creation;

• foster renewal in unity, worship, mission and service

LIST OF WEC ASSEMBLIES SINCE 1948

An Ecumenical Journey

HISTORICAL ROOTS OF WCC

• The historical roots of the World Council of Churches are found in student and lay
movements of the 19th century, the 1910 Edinburgh world missionary conference, and a
1920 encyclical from the (Orthodox) Synod of Constantinople suggesting a "fellowship of
churches" similar to the League of Nations. Leaders representing more than 100 churches
voted in 1937-38 to found a World Council of Churches, but its inauguration was delayed
following the outbreak of the second world war.

• Predecessor bodies that have been incorporated in the Council over the decades include
international conferences on "faith and order" (theology, sacraments, ordinances) and "life
and work" (social ministries, international affairs, relief services), the International
Missionary Council (IMC), a world alliance of churches for global peace as well as a council
descended from the 19th-century Sunday school movement.

• Two pioneering WCC projects were launched in co-operation with the IMC in 1946: the
Commission of the Churches on International Affairs (CCIA), and the Ecumenical Institute in
Bossey, Switzerland. Today the Ecumenical Institute offers master's and doctoral degrees in
ecumenical studies through the theological faculty of the University of Geneva.

HISTORICAL ROOTS OF WCC

• The historical roots of the World Council of Churches are found in student and lay
movements of the 19th century, the 1910 Edinburgh world missionary conference, and a
1920 encyclical from the (Orthodox) Synod of Constantinople suggesting a "fellowship of
churches" similar to the League of Nations. Leaders representing more than 100 churches

25
voted in 1937-38 to found a World Council of Churches, but its inauguration was delayed
following the outbreak of the second world war.

• Predecessor bodies that have been incorporated in the Council over the decades include
international conferences on "faith and order" (theology, sacraments, ordinances) and "life
and work" (social ministries, international affairs, relief services), the International
Missionary Council (IMC), a world alliance of churches for global peace as well as a council
descended from the 19th-century Sunday school movement.

• Two pioneering WCC projects were launched in co-operation with the IMC in 1946: the
Commission of the Churches on International Affairs (CCIA), and the Ecumenical Institute in
Bossey, Switzerland. Today the Ecumenical Institute offers master's and doctoral degrees in
ecumenical studies through the theological faculty of the University of Geneva.

HOW WCC FORMED

• Leaders of more than 100 churches voted to found a World Council of Churches in 1937-
38, but its inauguration was delayed following the outbreak of the second world war.

IMO MERGED WITH THE WCC

• After the war, the Council encouraged churches' development ministries and continues this
work among refugees, migrants and the poor. During the cold war, the WCC provided a
forum for East-West dialogue. In 1961 the IMC was merged with the WCC, giving the
Council an enlarged agenda in world mission and evangelism. The Programme to Combat
Racism, although controversial, assisted in ending apartheid in southern Africa. A landmark
document, Baptism, Eucharist, and Ministry (1982) provided some theological consensus
among churches in the quest for full Christian unity.

• When the WCC came into being at the First Assembly in 1948, there were 147 member
churches. At the end of 2013, the membership stood at 345 churches. Predominately
Protestant and Western in its earliest years, the WCC's profile and identity evolved during the
1960s with the influx of many Orthodox churches from the East and newly autonomous
churches from formerly colonial regions in the South. The Second Vatican Council greatly
improved relations between the WCC and Roman Catholics.

• The WCC holds its assemblies every six to eight years. The First Assembly took place at
Amsterdam, Netherlands, in 1948, and the 10th Assembly was convened at Busan, Republic
of Korea, in 2013.

SELF UNDERSTANDING AND VISION

• The World Council of Churches is an instrument whereby the churches bear witness
together in their common allegiance to Jesus Christ, search for the unity which Christ wills
for his church, and co-operate in matters which require common statements and actions.

• At its founding assembly In 1948, WCC member churches understood that the new Council
was not a church above them, certainly not the church universal or incipient "world church".
They understood it to be an instrument whereby the churches bear witness together in their

26
common allegiance to Jesus Christ, search for that unity which Christ wills for his one and
only church, and co-operate in matters which require t common statements and actions.

MEMBERSHIP

was not clear in 1948 was whether membership of a church in the WCC would have any
consequences for the "self-understanding" or ecclesiological position of that church?

• To clarify positions, the WCC Central Committee in 1950 adopted the Toronto statement on
"The Church, the Churches, and the World Council of Churches".

• According to this statement, the WCC "is not and must never become a super-church". It
does not negotiate union between churches. It "cannot and should not be based on any one
particular conception of the church". Nevertheless, the common witness of the members
"must be based on the common recognition that Christ is the divine head of the body", which,
"on the basis of the New Testament", is the one church of Christ.

• In practice, common WCC membership implies that the churches "should recognize their
solidarity with each other, render assistance to each other in case of need, and refrain from
such actions as are incompatible with brotherly relationships".

PURPOSE

me years since the Toronto statement was adopted, the issues it addresses have remained on
the agenda of the WCC.

• The statement in the constitution regarding the purpose of the WCC has developed from the
1948 formulation, "to carry out the work of the world movements for Faith and Order and
Life and Work", to the much more specific language of Nairobi (1975), which speaks of
calling "the churches to the goal of visible unity in one faith and in one eucharistic fellowship
expressed in worship and in the common life of Christ, and to advance towards that unity in
order that the world may believe"; to the even more detailed formulation adopted by the
Harare assembly (1998):

• 'The primary purpose of the fellowship of churches in the World Council of Churches is to
call one another to visible unity in one faith and in one eucharistic fellowship, expressed in
worship and common life in Christ, through witness and service to the world, and to advance
towards that unity in order that the world may believe".

COMMON UNDERSTANDING AND VISION

• The extensive process of study and consultation "Towards a Common Understanding and
Vision of the World Council of Churches" (CUV), launched in 1989 and culminating in the
policy document under this title adopted by the Central Committee in 1997, treats the
Toronto statement as "foundational for any common understanding of the WCC" (para. 1.12).

• It then goes on to note how reflection and discussion over succeeding years have deepened
this understanding. At the same time, it observes that "for many people the understanding of
the WCC as a living fellowship of churches has emerged more vividly through specific
initiatives to engage the churches in reflecting and acting at the local level" (para. 1.15).

27
 WCC'S ACTIVITIES

• All WCC programmes aim to support the member churches an ecumenical partners to
journey together, promoting justice and peace in our world as an expression of faith in the
Triune God. Today the WCC focuses its work in the programme areas of Unity, Mission and
Ecumenical Relations, Public Witness and Diakonia, and Ecumenical Formation.

• All programmes share a responsibility for Transversal issues, such as strengthening

relationships with member churches and ecumenical partners, spiritual life, youth
engagement, inter- religious dialogue and cooperation and building a just community
of women and men.

THE WCC ASSEMBLY

• The WCC assembly is the highest governing body of the World Council of Churches
(WCC), and normally meets every eight years. It is the only time when the entire fellowship
of member churches comes together in one place for prayer and celebration.

• A WCC assembly is a special time in the lives of member churches, ecumenical partners,
and other churches, as it brings together more than 4 000 participants from all over the world.
It is a unique opportunity for the churches to deepen their commitment to visible unity and
common witness. This makes a WCC assembly the most diverse Christian gathering of its
size in the world.

• The WCC 11th Assembly took place in Karlsruhe, Germany, at the joint invitation of the
Evangelical Church in Germany (EKD), the Protestant Church in Baden, the Council of
Churches in Germany, the Union of Protestant Churches in Alsace and Lorraine (UEPAL),
and the Protestant Church in Switzerland.

A WOC ASSEMBLY IN GERMANY

• The WCC accepted the invitation of the member churches in Germany to hold the 11th
assembly in Karlsruhe, Germany. The last assembly in Europe took place in Uppsala,
Sweden, in 1968.

• The city of Karlsruhe is in Baden in south-west Germany, a historical and cultural "trans-
border-region." Karlsruhe is the second-largest city in the state of Baden-Württemberg. The
main venue for the assembly was the Messe-Karlsruhe ([Link]/en), located
in the heart of the city.

• The local hosting church, the Protestant Church in Baden, became a united church by
petition of the people in 1821. The 200-year anniversary of the unification of the church was
celebrated in 2021.

DOSINESS PLENARIES

• Business plenaries were the place where delegates from WCC member churches addressed
the assembly and drew an overview of the WCC's work until the next assembly. Their role
was to elect the new central committee and WCC presidents.

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 THE PURPOSE OF HOME GROUPS

• Enable a meaningful and trans-contextual engagement with the daily theme and biblical
message

• Provide space for mutual exchange and learning

• Capture a key insight per day for dissemination at the assembly (200 characters)

• Share the outcome of joint trans-contextual discernment with WCC governing bodies,
member churches, and partners (800 1000 words per home group).

THE 70TH ANNIVERSARY OF THE WCC

16 June 2018

• Dr Olav Tveit, distinguished guests, ladies and gentlemen,

• It's a pleasure to be here today. Thank you so much for the invitation.

• First of all, I'd like to start by wishing you a very happy 70th birthday!

• As you may know, this year is also WHO's 70th anniversary.

• Our two organizations have much in common - not only because we are the same age, not
only because we are neighbours, but because we share many of the same ideals.

THE CONSTRUCTION OF HOSPITALS

• The First Council of Nicaea ordered the construction of hospitals in every cathedral town in
the Roman Empire, to care for the poor, the sick, widows and strangers.

• Today, churches and faith-based organizations remain major providers of health care,
especially for poor and marginalized people.

• Across Sub-Saharan Africa, churches provide between 40 percent and 60 percent of health
care, and provide significant training for health workers.

WEC RELATIONSHIP WITH WHO

•The World Council of Churches has been an important partner for WHO for many years.

• The MoU between our two organizations in 1975 enabled WCC to help advance primary
health care.

Now, as we prepare to celebrate the 40th anniversary of the Alma Ata declaration in
Kazakhstan this October, the time is right for a new MoU to mobilise faith-based
organizations for universal health coverage and the SDGs.

29
• The WCC's network, with over 350 churches, and the services and training they provide,
can play a major role in contributing to the achievement of UHC.

VARIOUS WORLD MISSION CONFERENCES

During 1980 three important world conferences were held. The first one was, Commission of
World Mission and Evangelism of the World Council of Churches (WCC) held from 12-25
May 1980 at Melbourne, Australia. The theme was on 'Your Kingdom Come.

• 'The second one was, Lausanne Committee for World Evangelism, Consultation on World
Evangelization held from 16-27 June 1980 at Pattaya, Thailand. The theme was on 'How
Shall they Hear?

• 'The Third one was, Worldwide Missions Agencies, World Consultation on Frontier
Missions held from 27 October to 1 November 1980 at Edinburgh, Scotland. The theme was
on 'A Church for Every People by the Year 2000. 'All these three conferences focussed on
what happened since 1910 World conference and reaffirmed their faith conviction in the
changing world context.(Following, See At the Book )

MISSIOLOGICAL IMPLICATIONS

• For the WCC it took many years to state its clear-cut stand on Mission and Evangelism. In
fact, the IMC and the WCC missed many opportunities to enrich and guide the churches and
mission societies to involve in Mission and Evangelism. After 1928 a diversion takes place
regarding its emphasis on evangelization of the world. It has been noted that in Jerusalem
IMC which was held in 1928 there was no talk about the evangelization of the world. When
the evangelicals conducted separate conferences and declared their commitment on Mission
and Evangelism the WCC also felt the need of specifically declaring its stand on Mission
and Evangelism.

• Regarding its stance on the church and its unity in God's mission it is emphasizing on
'inculturation'. Though the inculturation method genuinely respects the culture and religion of
other people, over emphasis on other cultures and religions will result in bad syncretism. At
present many missiologists and theologians go further and say that not inculturation but
enreligionization and interculturation lead beyond reciprocal acts.

• K.P. Aleaz explains, "if religion is the soul of culture, culture gives religions its language.
In the encounter between two religions/cultures the symbiosis that happens is called
interculturation." In other words, as Hinduism is assimilating other religions, Christianity also
should be ready to assimilate other religions. So, I feel it will result in bad syncretism leaving
aside the even basic biblical teachings. In this juncture we have to understand the real
meaning of Christ's incarnation. Here we should be clear that incarnation does not mean
compromising with other religions.

• The introduction of a moratorium already affected the church's mission and evangelism. It
was introduced immediately after Bangkok CWME Assembly in 1973. It called for a
moratorium and recommended to divert missionary resources into development projects. So,
the Mission in and to six continents and its redefinition of moratorium was very late. The

30
churches were diverted from their evangelistic activities towards involving in development
projects-and liberating people from their struggle, unjust and dehumanizing systems. Though
the church puts Christ in the centre, the church has missed her main task of
discipling the nations.

Importins Point: During the second half of the twentieth century many methodologies have
been introduced to the church's mission in the world. Often many God's servants were
confused with theological education and they in turn failed to fulfill the needs of the church
and found it difficult to mobilize the church to fulfill God's will. First, the church has to be
renewed spiritually, only then can it be involved in God's mission. For the renewal of the
church the minister's personal spiritual experience in Christ is essential. If the minister is
confused with his theological stand, it's impossible for him to fulfil church's spiritual need.

WCC's emphasis on ecological concerns is very much appreciated, which is part of holistic
mission approach. However, it should not lead to divert our mission approach mostly on
ecological concerns by leaving other important areas of missions such as reaching the
unreached of the world. We need to balance all three areas- evangelism, social concerns and
ecological concerns.

Liberation Theology

The Origin and Development of Liberation Theology

Liberation Theology

■ Liberation theology is a Christian theological approach emphasizing the liberation of the

oppressed.

■ In certain contexts, it engages socio-economic analyses, with "social concern for the poor
and political liberation for oppressed peoples". In other contexts, it addresses other forms of
inequality, such as race or caste.

Latin American Context

■ Liberation theology is best known in the Latin American context, especially within
Catholicism in the 1960s after the Second Vatican Council.

It became the political praxis of theologians such as Gustavo Gutiérrez, Leonardo Boff, and
Jesuits Juan Luis Segundo and Jon Sobrino, who popularized the phrase "preferential option
for the poor".

■ This expression was used first by Jesuit Fr. General Pedro Arrupe in 1968 and soon after
the World Synod of Catholic Bishops in 1971 chose as its theme "Justice in the World”.

Spread of Liberation Theology

• The Latin American context also produced Protestant advocates of liberation theology, such
as Rubem Alves, José Míguez Bonino, and C. René Padilla, who in the 1970s called for
integral mission. emphasizing evangelism and social responsibility

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Theologies of liberation have also developed in other parts of the world such as black
theology in the United States and South Africa, Palestinian liberation theology, Dalit
theology in India, and Minjung theology in South Korea.

Black Theology

■ Various publications of Latin American liberation theology are also found in voices of
Black liberation theology and feminist liberation theology. Black theology refers to a
theological perspective that originated in some black churches in the United States and later
in other parts of the world, which contextualizes Christianity to help those of African descent
overcome oppression. It especially focuses on the injustices committed against African
Americans and black South Africans during American segregation and
apartheid, respectively.

Christian Theology as a Theology of Liberation

■ It seeks to liberate people of colour from multiple forms of political, social, economic, and
religious subjugation and views Christian theology as a theology of liberation - "a rational
study of the being of God in the world in light of the existential☑ situation of an oppressed
community, relating the forces of liberation to the essence of the Gospel, which is Jesus
Christ," writes James Hal Cone, one of the original advocates of the perspective.

■ Black theology mixes Christianity with questions of civil rights, particularly as raised by
the Black Power movement and the Black Consciousness Movement.

Palestinian Liberation Theology

■ Palestinian liberation theology is an expression of political theology and a contextual

theology that represents an attempt by a number of independently working Palestinian
theologians from various denominations mostly Protestant mainline churches-to articulate the
gospel message in such a way as to make that liberating gospel relevant to the perceived
needs of their indigenous flocks.

Resistant to Israel

■ This articulation involves a condemnation of the State of Israel, a theological underpinning

of Palestinian resistance to Israel as well as Palestinian national aspirations, and an intense
valorization of Palestinian ethnic and cultural identity as guarantors of a truer grasp of the
gospel by virtue of the fact that they are inhabitants of the land of Jesus and the Bible.

■ The principal figure in Palestinian liberation theology is the Anglican cleric Naim Ateek,
founder of the Sabeel Ecumenical Liberation Theology Center in Jerusalem.

Dalit Theology

■ A major proponent of Dalit theology was Arvind P. Nirmal (1936-95), a Dalit Christian in
the Church of North India. Nirmal

criticized Brahminic dominance of Christian theology in India and believed that the
application of liberation theology to India should reflect the struggle of Dalits.

32
■ Dalits who make up about 70% of the Christians in India, as claimed by the Poor Christian
Liberation Movement (PCLM), and 90% of the Christians in Pakistan.

■ Nirmal also criticized the Marxist element within South American liberation theology.
Nirmal drew on the concept of the Suffering Servant in Isaiah 53 to identify Jesus
himself as a Dalit.

Tribal Hermeneutic

■ The genesis of the Tribal hermeneutic is rooted in the social, cultural and political issues
the Tribals are facing in their lives. They regarded the traditional interpretation as irrelevant.
According to the hermeneutic consultation held in- Ranchi, March 1 3, 1984, Tribal
hermeneutic means, "the art and science of interpretation, i.e. both understanding and
communication of the message of the Bible and other texts, but also reality as a whole, in
order to find a way to it."

■ The consultation had focused on retaining Tribal identity, Tribal literatures, indigenous
worship and festivals and indigenous Biblical interpretation.

Paradigm Shift in Tribal Thinking

■ There is a paradigm shift in interpreting the Bible to the context with the emphasis on
nativism and vernacularism. In Indian context there is a rejection of Indian Christian
Theology as inadequate to answer the questions related to Dalits and Tribals. During the end
part of 20th century, we see the development of the Tribal Theology.

■ Tribals want the Biblical interpretation in the context of alienation from their land and
culture. According to Wati Longchar land has been taken as a foundation for doing Tribal
theology. In order to address the problems, they face in their lives they feel to
reinterpret the Bible.

Tribal theology - Thanzauva

■ Thanzauva in his article, Issues in Tribal Theology defines, "Tribal Theology is a

theological reflection on the tribal Christian experiences of the interaction of tribal culture
and gospel over the past one hundred years in this region and of the struggle for liberation."

Here, the intention of doing tribal theology and the necessity of developing tribal theology is
to develop a relevant contextual theology where a theological reflection is made on the issues
developed within the interaction between the gospel and the tribal culture as well as the
experience of the people in their struggle for liberation from alienation and of the
rediscovering of liberation motifs from the tribal traditions.
SPECKTRON

Secular and Marxists influences to Liberation Theology

■ GF Hegel the intellectual father of K Marx stated that: "man is the agent of history". Link
to Liberation Theology the masses need to conscientized to enable their liberation.

33
A

■ Gutteriez quoting Marx's partner Engels: X'nty and socialism [Marxism] predict the
liberation of mankind for X'ns this will be in the hereafter, for Marxists it is now: hence the
need for action. "Philosophers have only interpreted the world in various ways the point
however is to change it" K Marx (in article above) links to Liberation Theology.

Economic anti-development

It is the reaction against the export of European and Japanese post- war models of
development.

■ Development = economic growth + social change U Thant secretary general of UN.

Development could be programmed and exported.

• Further supported by Vatican, WCC studies on development. Writings confirmed and

assume Western Capitalism as a system rather than critique it. By 1960s this assumption was
being challenged by certain economists e.g. André Gunder Frank: Exploitation or Aid. Used
phrase the "development of under- development" US and Europe controlling the world
economy in their own interest, and to maintain dependency.

Psychological Liberation

■ 1960s and 70s Catholics writing critical critiques of emerging Liberation Theology
writings. Roman Encyclicals Pope Paul 6th writing on the key ideals which will form
Liberation Theology.

■ Protestant Latin theologies who also contribute to the formation of Liberation Theology.
Plus the 1930s influence of D Boenhoffer his writings are highly influential, and others who
were responding to national socialism.

Boenhoffer's influence to LT includes

1. Idea of Christian freedom to respond to the needs of others.

2. The emphasis that religion should be redefined in terms of the secular. Theology is too
much involved in blessing the status quo.

3. Theology should side with the oppressed -Theology from Below.

Richard Shaull

■ Protestant theologian advocating revolution against the government in Brazil. We need to

promote liberation (mid 60s).

■ Liberation Theology draws from multiple sources, not therefore purely Latin, and is given
shape by Guttierez, his theology is published in 1972 in Spanish.

34
 Mission as Liberation

■ The context of Latin America motivated people to go against the oppressive structures and
liberate the people from their oppression.

■ According to Gutierrez liberation is based on Biblical teaching. "Christ the Saviour

liberates man from sin, which is the ultimate root of all disruption of friendship and of all
injustice and oppression.

■ Christ makes man free, that is to say, he enables man to live in communion with him, and
this is the basis for all human brotherhood."

■ This context provided Christians the platform to involve in liberation of the oppressed.

Various authors' Perception

■ Andrew Kirk put it briefly as follows: "the theology of liberation is a critical reflection on
Christian praxis in the light of the word."

■ Gutierrez calls it "a political hermeneutic of the Gospel."

■ Based on Gal 5: 1 Gutierrez expresses that "liberation is at bottom a gift of the Lord."

■ According to Kappen, "all genuine theology is liberative, since the divine gift-call and the
human practice it provokes issues in freedom from every alienation and freedom for love,
communion and creativity."

Changes on Theological Perception

■ Though we faced World War II during the 1940s the major post world war changes took
place only during the 1960s.

■ According to Timothy Yates, "... there can be no denying that it was a time of upheaval,
especially in North American and Western societies. It was marked in particular by a revolt
of youth against accepted values and traditions..."

The changes were also evident in Brazil, Argentina, Colombia, Chile, Paraguay, Peru and
Uruguay where Roman Catholics were dominant in number.

■ They were facing severe poverty. Most of the people were illiterate and under the poverty
line. Few people of the nations owned the large proportion of wealth.

The Rejection of Western Theology

■ Moreover, this period witnesses for the "oppressive regimes, often military governments,
who were perceived to favour the wealthy, powerful and capitalist sectors of society."

35
The Catholic radical priests committed to fight against these injustices. There was a rejection
of Western theology and integration of Marxist ideologies in the light of the oppressed
context to involve in action to liberate the people from their oppression.

Vatican II had its own impact on this group of priests. Their theology of liberation is based on
neutrality. Gustavo Gutierrez, J. L. Segundo and others contributed a lot to this liberation
theology. In fact, it could spread throughout the world immediately.

Renewal in Mission

■ The fourth assembly of the WCC held at Uppsala, in 1968 worked towards Renewal in
Mission. It rejected proselytism and made humanization the goal of mission. It understood
the 'church for others' and urged participation in the struggle of humanity.

■ The evangelicals, on the other hand, expressed the inadequacy of the Uppsala document.
Donald McGavran and Ralph Winter pointed out that it was a decision of few people whereas
the largest group was still outside the council.

Hedlund on Renewal in Mission

(Very must Important)
■ As per Roger E. Hedlund:

■ "At Uppsala two basic theologies - were in conflict... On the one side were the advocates of
mission as humanization, on the other side those for whom the primary concern of the
mission was with the glory of God and the evangelization of the lost. Uppsala did not give
priority to discipling the nations Uppsala clearly revealed two mutually exclusive conceptions
of mission. Polarization was inevitable."

Impact of Liberation Theology on Students

■ In fact, liberating people from their bondages is important but it should not be at the cost of
evangelism.

■ When liberation theology was introduced various scholars and Bible College, and seminary
students were attracted towards it.

■ The emphasis was given only on liberation, humanization and social justice. In this context
only the evangelicals who were concerned about world evangelization voiced against
Uppsala 1968.

■ There was a constant conflict between missiology from above and missiology from below.
However, during the 1960s they could not think to balance both.

Balanced Christian Mission

36
■ Missiology from above and Missiology from below are two technical terms used among the
missiologists and theologians.

■ Missiology from above is related with emphasizing Bible as the center of its mission
approach.

■ Missiology from below is related with emphasizing importance given to the context.

■ However, we need to balance both Bible and the contexts in our mission approach.
Mission As Dialogue

Development of Dialogue during 20th Century

Ebenezer D Dasan

Mission as Presence and Dialogue

The post-world war Il context created an atmosphere to rethink world evangelization and its
mission methods.

The loss of China, which was Protestantism's largest mission field, made an echo at
Willingen, in 1952.

It brought an end to Christian mission's triumphalism and emphasized on the need for new
and fresh formation of the missionary mandate and wanted to change the traditional
missionary policies.

There was a major discussion on relationship between the IMC and WCC. As many
missionary societies were members of the IMC they did not want to come under the WCC
and there was also fear that the West would dominate over the rest of the younger churches of
other continents.
Etymology - Dialogue

Etymologically the word 'Dialogue' comes from the Greek word 'Diaegomai' which means to
discuss or to speak. The Latin word 'Dialogus' means philosophical conversation between two
people. The second meaning of Webster's Dictionary, it is "a conversation between two
persons to have an exchange of ideas and opinion." 69 According to Oxford Dictionary
'dialogue' is a formal discussion between two groups or countries especially when they are
trying to solve the problem'. These are some ways of understanding in a secular sense.

Mission as Presence and Dialogue

The post-world war Il context created an atmosphere to rethink world evangelization and its
mission methods.

The loss of China, which was Protestantism's largest mission field, made an echo at
Willingen, in 1952.

37
It brought an end to Christian mission's triumphalism and emphasized on the need for new
and fresh formation of the missionary mandate and wanted to change the traditional
missionary policies.

There was a major discussion on relationship between the IMC and WCC. As many
missionary societies were members of the IMC they did not want to come under the WCC
and there was also fear that the West would dominate over the rest of the younger churches of
other continents.
Ghana conference and Lesslie Newbigin

It was also continued at Ghana in 1958. The Ghana conference made constitutional provision
for merger of the IMC into the WCC. It understood that the separation between mission and
churches was a hindrance to the ecumenical movement. But many world missionary
movements' leaders were displeased with this effort and felt that it would not solve the
problems.

☐ The following leaders' reactions are important:

Warren opposed integration because he saw the necessity of voluntarism... Lesslie Newbigin
complained that a movement which is not missionary has no right to use the word
ecumenical. Stephen Neill expressed... as things now are the IMC might simply be swallowed
up as one among its many activities of the much larger organization

Max Warren and Kenneth Gragg

In fact, these leaders saw these issues in the light of the inactiveness of the old churches and
unprepared status of the young churches. Moreover, in many parts of the world, nominalism
in the churches became a stumbling block for mission and evangelism.

During the 1950s people like Max Warren, Stephen Neill and Kenneth Cragg emphasized
Christian presence and dialogue. Cragg was more inclusive in his approach with other
religions. He recognized Allah as the God of the Christian faith. For Warren, Christ is already
present in other religions and witnessed in all religions. His writings express that Christ is
present before we proclaim him. He feels that we have to just unveil the Lord who
is already there.

Max Warren 7 Principles

The principles are:

1. Acceptance of our common humanity,

2. The principle of divine omnipresence,

3. Accepting the best in other religions,

4. Identification,

5. Courtesy,

38
6. interpretation,

7. Expectancy

Warren's influence on MM Thomas

Waren's writings influenced many people during 1950s. However, in the later years this
understanding led to recognition that other religions are already renewed in Christ and there
is no need of evangelization. For instance, M. M. Thomas went a little ahead and emphasized
that Christ has been acknowledged in the Indian renaissance.

In fact, if we believe in the acts of God in history, it is God who prepares the ground for
reaching the people of other faiths. At any cost our faith conviction should not be diluted in
the changing contexts. (Sir, Dason Comment on his writing)

His writings influenced many people during 1950s. However, in the later years this
understanding led to recognition that other religions are already renewed in Christ and there
is no need of evangelization. For instance, M. M. Thomas went a little ahead and emphasized
that Christ has been acknowledged in the Indian renaissance.

Stephen Neill

Stephen Neill emphasized on dialogue with other religions, though most of the protestant
evangelicals were against this approach. His conviction was to use dialogue as a method to
lead people to Christ.

However, this method was very much welcomed by the ecumenicals and Catholics and later
it was focused on only learning from other religions for mutual understanding and communal
harmony. Whereas often many evangelicals felt that it may lead to syncretism, gradually they
started changing their opinion. However, throughout the 20th century the ecumenicals and
evangelicals had different perceptions about the dialogue.

Faith and Witness of WCC

The Faith and Witness unit of the WCC undertakes the ministries related with dialogue with
living faiths of the world.

According to Uppsala 1968 "the meeting with men of other faiths or of no faith must lead to
dialogue. A Christian's dialogue with another implies neither a denial of the uniqueness of
Christ, nor any loss of his own commitment to Christ, but rather that a genuinely Christian
approach to others must be human, personal, relevant and humble." It was well defined in the
central committee of the WCC in Nairobi 1979.

Stanley Samartha

While emphasizing on the important of the dialogue Stanley Samartha expressed, "Christians
cannot and should not at this juncture withdraw from dialogue; on the contrary, there is only
through the guidance of the Holy Spirit, who may lead us into areas as yet strange and

39
unfamiliar to us, and through obedience to Jesus Christ, the crucified and risen Lord, which
may mean joining the traffic across the borders beyond which we have not ventured so far,
that the continuing Christian dialogue can remain truly faithful dialogue."

Paulos Gregorios

Though the official documents try to balance by giving justice to the individual conviction, at
this point scholars differ in interpreting our approach in recognizing the theological
conviction of other religions.

The major issue here is how we undertake the dialogue in taking decisions on our theological
conviction.

I feel that we should not take Western theological conviction as the criterion for deciding
Biblical basic conviction on salvation. The Bible clearly reveals that Jesus Christ is the only
way for the salvation of humankind. If we maintain this commitment in our dialogue, we can
have meaningful dialogue.

RC Church's understanding of Dialogue

In the Church this word is used in a larger sense. "It is a process of talking and listening, of
giving and receiving, of searching and studying. For the deepening and for the enrichment of
one another's faith and understanding." 70 More related with the view of the Church Pontiff
Recommendation says, "Dialogue must be prompted by a genuine love of truth and by a
readiness to accept it wherever it may be found"

"The object of this dialogue is understanding and appreciation, leading to further reflection
upon the implication for one's own position of the conviction and sensitivities of the
other traditions."

Paul F. Knitter

According to Paul Knitter, there is a shift in Christian Missiology from Church to Kingdom.
He calls it as a seismic shift in the understanding of the Christian church's primary purpose
and mission took place, especially for Roman Catholics, during the decades following the
second Vatican Council (1960-1965).

This is a radical shift in the understanding of Catholic mission to the world after Vatican II.

The Kingdom is more important than the church. The shift is from Church oriented to the
society-oriented approach to live and express the kingdom in the society around, John 10:10.

Dialogue may happen in two ways

Often those who speak about "dialoguing" with people of other religions, enter such a
dialogue, totally open-minded and totally without any personal conviction.

Some enter dialogue that Jesus Christ is "the way and the truth and the life" and that no-one
comes to the Father except through Him.

40
Mostly the ecumenicals and most of the Catholics enter the dialogue with open-minded and
totally without any personal conviction.

However, those who committed evangelically enter dialogue with personal conviction that
Jesus is the only way for salvation and hoping to lead the others to accept Christ.

PARTICULARISM TO RELIGIOUS PLURALISM

The Shift from Particularism to Religious Pluralism

God's Revelation in Other Religions

• The IMC conference at Jerusalem in 1928 recognized that God revealed himself in other
religions also and there are noble qualities among non-Christian persons and their systems.

Following this, William Hocking's report challenged the conquering spirit of the Western
missionaries and created an awareness to value the spirituality of other religions.

Shift from Christian Particularism to Religious Pluralism

• After World War I, there was increasing understanding of relativism, which led to recognize
the historicity of other religions and the truth available in them.

• This in turn led to question Christian particularity. Various authors have built their opinion
on our relationship with other religions and questioned the absolute claim of any religion.

Ernst Troeltsch

• The introduction of religious relativism by Ernst Troeltsch brought a major shift in

theological thinking among Christians.

• He emphasized relative absolutes as he recognized truth is available in all religions.

• He was influenced by the historical context of various religions.

William Hocking

• Hocking proposed relative uniqueness in the context of religious plurality and called for
mutual synthesis, that is inclusion by re-conception.

• He was against any superior claim of one religion over another.

41
• For him this kind of attitude separated the people from one another and there was no
possibility of uniting together.
• He questioned the uniqueness of Jesus Christ and Christian particularity.

• His findings and the interpretation of world religions led many to rethink their mission
approach and later gave direction to religious pluralism.
MC Conference 1938 Tambaram

• Though the 1938 Tambaram conference recognized some important elements in Hindu
Bhakti movements, Kraemer clearly stated that we cannot equate Bhakti faith with NT faith
as Jesus Christ and his salvific power are absent from Bhakti faith,

• This in turn led many Indian Christian thinkers to develop Indian Christian Theology.
IMC Conference 1938 Tambaram

Though the faith expression of Indian Christians originated before 1938, it was explicitly
expressed after Tambaram conference.

• People like Nehemiah Goreh, A. J. Appasamy, P. Chenchiah, V. Chakkarai, P. D.

Devanandan, Manilal C. Parekh, Dhanji Bhai Fakir Bhai and others contributed at large to
develop indigenous Christian thinking.
Recognition of Indian Conte

According to Boyd, Indian Christians were against the Western dogmatic approach, which
led them to develop their own theology within the Indian context.

In fact there were many Western missionaries who tried to recognize the context and culture
of the people seriously Particularly, indigenization principles were introduced by Western
missionales in the middle part of 19th century.
Rethinking of Mission Approach

• One must admit that the attitude of other western missionaries towards other religions was
not appreciative until the 1880s.

42
• When the Hindus reacted against Christian missionaries; this forced the Christian
missionaries as well as Indian Christians to rethink their approach to other religious people
particularly the Hindus.

J. N. Farquhar's the Crown of Hinduism was the later development of such rethinking
mission to bridge towards other religious experiences as a medium to lead. Hindus to Christ.
Ecumenicals and Evangelis

• According to Hedlund, in the global context after 1938 the major Christian conferences,
particularly ecumenical conferences, did not give much attention to mission to other
religions.

• However, he also expresses that after 1972 the WCC subunit on dialogue with other
religions under the leadership of Samartha and Wesley Ariarajah contributed a lot by
conducting different conferences in which we can see the explicit contribution of D. T. Niles,
P. D. Devanandan, M. M. Thomas and others.

• For ecumenicals, though they affirm that Jesus is the only way for salvation, still they
maintain that we cannot limit the saving power of God.
God's Revelation in Other Religions

• The IMC conference at Jerusalem in 1928 recognized that God revealed himself in other
religions also and there are noble qualities among non-Christian persons and their systems.

Following this, William Hocking's report challenged the conquering spirit of the Western
missionaries and created an awareness to value the spirituality of other religions.

Lausanne Movements
Ebenezer D Dasan
The rise Evangelical Movements

►During the first half of the twentieth century the churches and mission institutions were
under IMC. However, after World War I the struggle started in the relationship between
evangelicals and ecumenicals. The second half of the twentieth century witnessed the
formation of WCC and the Lausanne Movement. Along with these movements, there is also
the development of World Evangelical Association having its background with nineteenth-
century Evangelical Alliance.

43
 Lausanne Movement

► The Edinburgh 1910 world Missionary conference had emphasized the evangelization of
the world. There seems a steady decline of the commitment to world evangelism in the
history of the IMC and the WCC. As the merger of these two (the IMC and WCC) could not
accomplish the basic commitment of the 1910 world Missionary conference, it resulted in
polarization. The evangelicals under the leadership of Billy Graham in partnership with
America's Christianity Today magazine sponsored the World Congress separately to mobilize
World Evangelization at Berlin in 1966. There were 1200 participants from 100 countries.

Efforts to Reframe the Christian Mission

► Following this they got a vision to conduct conferences in Singapore (1968), Minneapolis
and Bogotá (1969), and Australia (1971). These conferences paved the way to reframe the
Christian mission approach in the changing global contexts such as social, political,
economic, and religious status of the people. Billy Graham took initiative by discussing with
the 100 leaders from 100 countries about this pressing need. All the leaders affirmed its need
which led them to arrange world evangelical conference in Lausanne, Switzerland in July
1974.

► There were 2,700 participants from 150 nations gathered for ten days to discuss,
fellowship, worship, and pray. They were all from different nations, ethnic groups, ages,
occupations and church affiliations. This is considered as one of the largest conferences held
during the second half of the twentieth century on World Evangelization.
Declaration of Lausanne Covenant

► There were some important world leaders such as Samuel Escobar, Francis Schaeffer, Carl
Henry and John Stoft. The conference emphasized reaching the unreached people of the
world and to provide the Bible in all the languages of the world and to focus on the cross-
cultural evangelization. Ralph Winter led the participants to focus on the 'unreached people
groups.' He played an important role to rethink and incorporate the forgotten mission strategy
of Edinburgh 1910 for reaching the world with the gospel.

► The Lausanne conference decided to declare the Lausanne covenant. John Stott chaired
the drafting committee and prepared the Lausanne covenant. The covenant emphasized 'to be
a Covenant with God and a Covenant with one another'. It helped to develop evangelical
theology which attracted many new partnerships and alliances. The Covenant Document was
signed by Billy Graham and Anglican bishop Jack Dain, Sydney, Australia and following
those thousands of believers personally singed in document.
Meeting Mexico City in 1975

44
► Most of the delegates in the conference urged to form a continuation committee which led
them to form a group to meet in Mexico City in January 1975 and Bishop Jack Dain chaired
the meeting.

► Some members pressed for an exclusive focus on evangelization; others favoured a

broader, holistic approach. The Committee agreed on a unified aim to 'further the total
biblical mission of the Church, recognizing that in this mission of sacrificial service,
evangelism is primary, and that our particular concern must be the [then 2,700 million]
unreached people of the world.' This aim continues to characterize The Lausanne Movement.
The Lausanne Committee re-named

► The Lausanne conference was re-named as 'The Lausanne Committee for World
Evangelization'. Gottfried Osei-Mensah of Ghana became its first General Secretary. The
Lausanne committee continually focused on practicing what is written in the document and
work towards bringing unity and involvement in world evangelism. It has become as a
movement to reach the world with the gospel. The committee met in Atlanta in 1976 and
defined its four functions that is: intercession, theology, strategy and communication and
formulated working groups for each function which actively assumed its responsibilities.
Lausanne Movement as Facilitator

The Lausanne movement wanted to become just like a lacilitator of world evangelization
with a simple administrative structure. Most of the staff is seconded by the partnership
agencies. "Its structures are simple, with tentacles reaching into 200 nations. Lausanne does
not claim to be widely-known; it does not strive to make a name for itself, but to serve the
Church." The following details would help us to understand the various important
conferences conducted by Lausanne movement.

Various Lausanne Conferences

►Since 1974, dozens of Lausanne-related conferences have been convened, Global

gatherings include the Consultation on World Evangelization (Pattaya 1980), the Conference
of Young Leaders (Singapore 1987), the Forum for World Evangelization (2004 Forum) and
the Younger Leaders' Gathering (Malaysia 2006).

► Lausanne has inspired many regional networks and issue-based conferences such as the
Asia Lausanne Committee on Evangelism (ALCOE), Chinese Co-ordination Centre for
World Evangelization (CCCOWE), a series of Nigerian congresses on world evangelization,
and several intonational consultations on Jewish evangelism.
Pattaya 1980 Consultation

45
► Particularly the Pattaya 1980 consultation's theme was a follow-up to the Lausanne theme,
"Let the earth hear His voice".

► A select group of 650 delegates evaluated what's happened since 1974 and developed new
strategies to reach the world's unreached or hidden... Some 16,750 people groups throughout
the world have no churches whatever. Dr. Leighton Ford said in an interview before he went
to Thailand, that the conference will be a microcosm of the global church coming to grips
with evangelization strategy for the years ahead.
The impact of Ecumenicals on Evangelicals

►In fact, the ecumenical movement had its impact on evangelicals regarding social
involvement. It has been observed that evangelicals are lacking in social concern.

► The CWME's Melbourne 1980 conference conducted by WCC made it clear about the
polarization of ecumenicals and evangelicals. This context led the evangelicals to conduct the
consultation at Pattaya, Thailand on 'How shall They Hear?'

► John Stott observed: "At Melbourne the necessity of proclamation was clearly recognized,
but the cries of the poor, the hungry and oppressed predominated. At Pattaya also the cries of
the need were heard, but the call to proclaim the gospel to the unevangelized predominated."

Evangelism and Social Responsibility

► The Lausanne covenant did not spell out clearly the relationship between evangelism and
social responsibility. There was an increasing need to define its stand on social responsibility
while it's primarily concerned in evangelism. There were diverse of opinions among
evangelicals which compelled them to call for an international consultation to bring unity and
to involve actively in evangelism and social responsibility by studying the present issues.

► The Lausanne committee for World Evangelism and the Evangelical Fellowship jointly
arranged this consultation. The focus was given on scripture, church history, modern
theologies and contemporary church. There were 50 evangelical leaders from 27 different
countries participated in the consultation which held at Grand Rapids, Michigan in 1982.
Grand Rapids Report

46
► God has redeemed us to reveal his infinite majesty and his eternal love to the world. It is
possible only when we have a vertical relationship with God which in turn makes it possible
to be involved in "the church's two ministries of 'Kerygma' (proclamation) and 'diakonia'
(service)." The report contains six important areas with regard to evangelism and
social responsibility.
[Link] World Evangelism

► There are about 3 billion people now living without God which calls us for prayer and
evangelism on a larger level. It adopted the Lausanne covenant's stands on evangelism. It has
been understood that "proclamation of the historical, biblical Christ as Saviour and Lord, with
a view to persuading people to come to him personally and so be reconciled to God...

► The results of evangelism include obedience to Christ, incorporation into his church and
responsible service in the world." The messengers should proclaim the gospel with personal
experience with loyalty to the biblical gospel. Evangelism should be carried out with great
sensitivity. We have to lead them from their felt needs to Jesus Christ.
Our God is a Missionary God

► The Great commission and the people without Christ are lost which motivates us for
evangelism. Our God is a missionary God who wants to redeem fallen mankind. Sending of
Jesus Christ and his life, ministry, teaching, death, and resurrection give a model for church's
mission in the world.

► The Pentecost event was a missionary event, which encouraged the disciples to be His
witness to the ends of the earth. "This Trinitarian basis for mission is primary. It is the
missionary heart of God himself, Father Son and Holy Spirit... Commitment to the world
mission is unavoidable, and in difference to it inexcusable." It shows the importance of
involving in world evangelism.
2. The Social Responsibility

Poverty, oppression, racial differences, Violence, War etc. are "rooted in the found sinfulness
of humankind, and they demand from the people of God a radical response of compassion.
Only the gospel can change human hearts, and no influence makes people more human than
the gospel does." At the same time to eradicate these problems, God's children should involve
in social service and social action.

► It affirms, "evangelism and socio-political involvement are both past of our Christian duty.
For both are necessary expressions of our doctrines of God and man, our love for our
neighbour and our obedience to Jesus Christ."
The God of Justice

47
►Our God is the God of justice who hates evil and loves righteousness, cares for the needy,
gives food to the hungry, executes justice for the oppressed etc. Jesus' teaching and ministry
reflect the same loving kindness of God the Father. The love has been understood as the first
fruit of the Holy Spirit which leads to involvement in social responsibility. The Triune God is
involved in social activities as he is involved in evangelism.
[Link] Relationship between Evangelism and Social Responsibility

► The church history shows the intimate relationship between evangelism and social
concern, and how the Christians were engaged in both activities unconsciously. "The Great
Awakening in North America, the Pietistic Movement in Germany, and the evangelical
Revival under Wesley in Britain... proved a great stimulus to philanthropy as well as
evangelism."

► The introduction of 'Social gospel', in the beginning of the twentieth century, by the
theological liberals had shaken the Christian fundamental faith. While the evangelicals were
fighting against these teachings they forgot about social concerns. But the Western
Conference has 'reversed this great reversal' by accepting both evangelism and social concern
as important aspects in God's mission. The Lausanne covenant declared to involve in
both activities.

Which is Primary?

►Regarding the question of primary, it accepts the affirmation of Lausanne covenant that "in
the church's mission of sacrificial service evangelism is primary. At the same time, "in
practice as in the public ministry of Jesus, the two are inseparable, at least in open societies.
Rather than competing with each other, they mutually support and strengthen each other in an
upward spiral of increased concern for both." The document shows the importance of both
evangelism and social concern.
4. The Good News of the Kingdom

► The Good News has been understood as theroot from which evangelism and social
responsibility come as its fruits. Gospel means good news of salvation (Eph 1:13) and good
news of thekingdom of God (Matt 4:23; Mark 1:14-15; Luke 4:43). Salvation is a
comprehensive term, which embraces the totality of God's redemptive purpose. It starts with
new life, continues with the new community and it also includes the new world which
will be made for us.
5. History of Eschatology

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► The anticipation of bringing perfect society in the world by human effort is like a false
dream. The Grand Rapids report rejects Messianic Western dream, understands secular
materialism will bring inequality between the rich and poor, and refuses to "join those who
all for a synthesis of all religions, as the only means of escaping from the threats of global
calamity." But it "convinced that only the power of God manifests in the forgiveness and
recreative power of Christ can restore to us that order, meaning, freedom, dignity and
responsibility which the world desperately needs."

Fulfilling our Reponsibility

► God will judge all of us, which compels us to fulfill our responsibility of leading people to
Christ and show our faith through deeds. The blessed life in heaven, in other words the
eschatological vision also gives both direction and inspiration for our present ministry in the
world. It affirms its belief on the second coming of Jesus Christ which leads to commit us for
world evangelization, social responsibility, fellowship with one another, and
ready for suffering.

Some slide miss

Lausanne II

► Lausanne II held during July 1989 in Manila, Philippines, and 3000 participants from 170
countries gathered. The Chinese did not participate in the conference, but there were
participants from Eastern Europe and the Soviet Union. The outcome of the Lausanne II is
"Manila Manifesto" which contains 21 affirmations enlarged after 15 years of Lausanne
Covenant. The affirmations include we sinned against God, Christ is the only way for
salvation, responsibility of the church and each believer to reach the world with the gospel,
live a holy and exemplified life with love etc. The Lausanne gatherings have produced
important documents known as Lausanne Occasional Papers (LOPs).
Lausanne III-Cape Town 2010

► The Third Lausanne congress on World Evangelization held in Cape Town, south Africa
from 16-20 October 2010. "The goal of Cape Town 2010 was to re-stimulate the spirit of
Lausanne, as represented in The Lausanne Covenant, and so to promote unity, humility in
service, and a call to active global evangelization." Around 4000 leaders form 198 countries
participated in the conference. Apart from this more than 1000 people from seminaries,
universities, churches and agencies took part through Cape Town global link.

49
 1. Evangelism, Absolute Truth and Religious Plurality

One of the main focuses The Lausanne covenant is to participate of actively on global
evangelization. According to the Lausanne movement:

> Christ's last command on earth has never been rescinded. We want many more to hear and
respond to the gospel of Christ, and to grow in their faith, and themselves to become
evangelists, for the glory of God. We must work together as we proclaim and defend The
eternal message in a contemporary and culturally appropriate manner.

it reveals that the Lausanne movement's basic biblical commitment stands intact and their
evangelical commitment to reach the world with the gospel reassured by recognizing the
cultural diversity and the important of contextualization to different cultural contexts.

Cape Town 2010

► Cape Town 2010 mission statement of Lausanne emphasizes on the biblical truth which
remains the same and provides rationale for its mission engagement.
► Human beings are lost. The underlying human predicament remains as the Bible describes
it: we stand under the just judgment of God in our sin and rebellion, and without Christ we
are without hope.

► The gospel is good news. The gospel is not a concept that needs fresh ideas, but a story
that needs fresh telling. It is the unchanged story of what God has done to save the world,
supremely in the historical events of the life, death, resurrection, and reign of Jesus Christ. In
Christ there is hope.
Some slide miss
Cultural and Religious Plurality

► Cultural and religious plurality is a fact and Christians in Asia, for example, have lived
with it for centuries. Different religions each affirm that theirs is the way of truth. Most will
seek to respect competing truth claims of other faiths and live alongside them. However
postmodern, relativist pluralism is different. Its ideology allows for no absolute or universal
truth. While tolerating truth claims, it views them as no more than cultural constructs. (This
position is logically self-destroying for it affirms as a single absolute truth that there is no
single absolute truth.) Such pluralism asserts 'tolerance' as an ultimate value, but it can take
oppressive forms in countries where secularism or aggressive atheism govern
the public arena.
Mission Challenges

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►A) Repent of our blindness to the continuing presence of so many unreached peoples in our
world and our lack of urgency in sharing the gospel among them.

►B) Renew our commitment to go to those who have not yet heard the gospel, to engage
deeply with their language and culture, to live the gospel among them with incarnational love
and sacrificial service, to communicate the light and truth of the Lord Jesus Christ in word
and deed, awakening them through the Holy Spirit's power to the surprising grace of God.

►C) Aim to eradicate Bible poverty in the world, for the Bible remains indispensable for
evangelism.

►D) Aim to eradicate Bible ignorance in the church, for the Bible remains indispensable for
discipling believers into the likeness of Christ. (Eph 4:11-12).

[Link] concerns

► It is important to bring peace and harmony in the society. In the midst of cultural, social,
ethnic, economic, religious, and political diversities we are called to live together. There is
regret for not identifying ethnic diversity and a call to bring peace and unity with all the
people and creation. Reconciliation is considered as one of the important activities in God's
mission to the world. It is based on the biblical teaching which leads us towards a true
repentance and reconciliation.
Fight against Trafficking etc

►This is the responsibility of the churches to fight against trafficking and slavery. The social
action is considered as part of God's mission.

► There is a need to show compassion, respect and generosity to the poor and needy people
in the world which also has to be integrated as one of the mission strategies.
Development Goals

►B) Recognize the great opportunity that the Millennium Development Goals have
presented for the local and global church. We call on churches to advocate for them before
governments, and to participate in efforts to achieve them, such as the Micah Challenge.

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►C) Have courage to declare that the world cannot address, let alone solve, the problem of
poverty without also challenging excessive wealth and greed. The gospel challenges the
idolatry of rampant consumerism. We are called, as those who serve God and not mammon,
to recognize that greed perpetuates poverty, and to renounce it. At the same time, we rejoice
that the gospel includes the rich in its call to repentance and invites them to join the
fellowship of those transformed by forgiving grace.
[Link] Concerns

► In comparison with the 1982 document on evangelical commitment on evangelism and

social service the document does not emphasize much on ecological concern. The present
document gives much important to that important area.
► All human beings are to be stewards of the rich abundance of God's good creation. We are
authorized to exercise godly dominion in using it for the sake of human welfare and needs,
for example in farming, fishing, mining, energy generation, engineering, construction, trade,
medicine. As we do so, we are also commanded to care for the earth and all its creatures,
because the earth belongs to God, not to us. We do this for the sake of the Lord Jesus Christ
who is the creator, owner, sustainer, redeemer and heir of all creation.
Direction to avoid Ecological Damages

► who is the creator, owner, sustainer, redeemer and heir of all creation.

► We lament over the widespread abuse and destruction of the earth's resources, including
its bio-diversity. Probably the most serious and urgent challenge faced by the physical world
now is the threat of climate change. This will disproportionately affect those in poorer
countries, for it is there that climate extremes will be most severe and where there is little
capability to adapt to them. World poverty and climate change need to be addressed together
and with equal urgency.

► The above statement reveals the ecological commitment of the Lausanne movement. This
shows its holistic nature of mission approach to the global context. The document also gives
direction to the plan of action to protect the nature and to avoid ecological damages.
Safeguard the Eco system
► We encourage Christians worldwide to:

►A) Adopt lifestyles that renounce habits of consumption that are destructive or polluting;

► B) Exert legitimate means to persuade governments to put moral imperatives above

political expediency on issues of environmental destruction and potential climate change;

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►C) Recognize and encourage the missional calling both of (i) Christians who engage in the
proper use of the earth's resources for human need and welfare through agriculture, industry
and medicine, and (ii) Christians who engage in the protection and restoration of the earth's
habitats and species through conservation and advocacy. Both share the same goal for both
serve the same Creator, Provider and Redeemer.
John Houghton

He recognized that caring for the earth is the integral mission of humans in this world. We
must be faithful witnesses in caring for the earth and challenge the church to protect God's
creation. We must love our God, our neighbours as well as all the creation of this world.

According to John Houghton:

►Human activities, especially the burning of coal oil and gas are responsible for the
emission of about 30 billion tonnes of carbon dioxide together with other greenhouse gases
into the atmosphere each year. Since these gases act like blankets over the earth's surface,
increases in their concentration causes global warming on average and changes in the Earth's
climate that will result in many adverse impacts.
Holistic Mission

► While explaining the causes of natural disaster Robert White described that "Many natural
processes such as floods, earthquakes and volcanic eruptions are actually responsible for
making this world a fruitful place. Without them it would be a barren, inhospitable planet.
Yet so often human greed, selfishness, and unsustainable practices turn these natural
processes into disasters." So, there are certain disasters God allows to make the earth fruitful
whereas there are many disasters which happen due to human faults.

► The inclusion of ecological concerns as part of God's mission leads its holistic mission
commitment in the changing global context. Lausanne could conduct separate consultations
to the importance of ecological concerns in God's mission in order to protect God's creation.
4. The relationship of Christians with the people of other faiths

► The document insists that 'love your neighbours as yourself' includes persons of other
faiths. On the basis of the Bible, they are also our neighbours. They are also created in God's
image and Christ has died for their sins. We are called to share the gospel not in the sense of
proselytizing but in a humble way. The following points reveal our relationship and
responsibility in God's mission with the people of other faiths.

53
►A) We commit ourselves to be scrupulously ethical in all our evangelism. Our witness is to
be marked by 'gentleness and respect, keeping a clear conscience'(1 Peter 3:15-16). Compare
Acts 19:37. We therefore reject any form of witness that is coercive, unethical, deceptive,
or disrespectful.
Dialogue with other Religious People

S►B) In the name of the God of love, we repent of our failure to seek friendships with
people of Muslim, Hindu, Buddhist and other religious backgrounds. In the spirit of Jesus, we
will take the initiatives to show love, goodwill and hospitality to them.
► C) In the name of the God of truth, we (i) refuse to promote lies and caricatures about
other faiths, and (ii) denounce and resist the racist prejudice, hatred and fear incited in
popular media and political rhetoric.
►D) In the name of the God of peace, we reject the path of violence and revenge in all our
dealings with people of other faiths, even when violently attacked.

►E) We affirm the proper place for dialogue with people of other faiths, just as Paul engaged
in debate with Jews and Gentiles in the synagogue and public arenas. As a legitimate part of
our Christian mission, such dialogue combines confidence in the uniqueness of Christ and in
the truth of the gospel with respectful listening to others.
Respect other Religious faiths

► The above statement gives guidelines on Christians' responsibility and relationship with
their non-Christian neighbors. The evangelism must be carried out by maintaining
conscientiously ethical standards. There is repentance in the name of God's love for not
maintaining friendship with them and to show God's love in the spirit of Jesus in action. It is
committed to respect other religious faiths, renounce violence and not to hate with any
prejudice. Moreover, it emphasizes on genuine dialogue with people of other faiths by
maintaining uniqueness of Jesus Christ and the truth by listening to them with respect. There
is respect and love and concerns for the people of other religious faiths at the same time with
regard to Christian faith commitment it maintains the uniqueness of Jesus Christ in sharing
the gospel to them.
Missiological Implications

► The Lausanne movement emphasizes that a relationship with God is inevitable to minister
in the world. In other words, to involve in God's mission having Vertical relationship with
God is inevitable. Evangelism includes obedience to Christ, church fellowship and active
participation in the service of the World. Emphasis is given on God as a missionary God who
sent Jesus Christ to the world and Jesus is the model for church's mission to the world.
Missiological Implications

54
► The Lausanne Movement understands that sinful nature of humankind causes for poverty,
oppression, violence etc., and claims that the gospel alone can change human heart and will
make people real human. There is a call for God's children to be involved in both social
service and social action. The most welcoming stand of this consultation is that it recognized,
"Evangelism and social involvement are inseparable, and mutually support and strengthen
each other." David J. Bosch feels, "however, it is still claimed that evangelism has a certain
priority." As it emphasized on sinfulness of humankind it may be so. But we cannot predict
which is first rather it depends upon the context where we involved in mission.
Missiological Implications

► Moreover, regarding its understanding on eschatology David Bosch feels, "The

differences between participants were, in some respects far- reaching... The report does not
present a monolithic position, in fact, several times it explicitly acknowledges that agreement
on crucial points could not be reached." It understands that it's impossible to have a perfect
society in the world with human efforts, and the power of God and recreative power of Christ
alone can make it possible. God's judgment and eschatological vision is also the motivating
factors for involvement in evangelism and social responsibility.
Missiological Implications

► Lausanne Movement is emphasizing the holistic mission by giving importance to both the
evangelism and social responsibility and ecological concerns. It has also focused on social
action in order to eradicate social evils from society. Its involvement in God's mission is
based on the biblical teachings. Lausanne Movement's efforts to unite the evangelicals and
motivate them to be involved in a holistic mission are appreciable.

► With regard to its relationship with non-Christian religions, it is very clearly expresses on
uniqueness of Jesus Christ and salvation is available only through our faith in Jesus Christ.
The Bible is God's revealed word and God has revealed himself fully through Jesus Christ.
He is the only way to reach God. There is no compromise on this theological commitment. It
is clear that the contexts may change but there are no compromise the faith commitment.

World Evangelical Alliance

Ebenezer D Dasan
The Evangelical Alliance

• World Evangelical Alliance has a very long history. First the Evangelical Alliance was
established in England in 1846. Gradually they felt the need of developing Christian
Fellowship across the foundries. The Evangelical Alliance could establish branches until
1951 within Europe and USA. It was renamed as World Evangelical Fellowship in 1951.
• More concrete steps towards a world fellowship were taken at a conference at Gordon
Divinity School in Boston, USA, from 4-8 September 1950, at which it was recommended to

55
set up an International Association of Evangelicals. The agreed purpose of the body was: (i)
to witness to evangelical and historic Christianity ii) encourage and promote fellowship
among evangelicals; (iii) to evangelism and promote united evangelical action
in all sph mutate

World Evangelical Fellowship

• In fact, in January 1951 international committee was formed in Hildenborough,

Woudschoten, Zeist, Netherlands. Following this an international convention was arranged in
Woudschoten in August 1951. John Stott was one among them who preached on the theme
'The Holy Spirit and the Church'. In that convention they approved the name 'World
Evangelical Fellowship'. From its initiation, the committee was very firm that it is not a
council of churches or against WCC or any international and interdenominational
organizations.
European Evangelical Alliance

• In the early part there was some problem with regard to use of the word 'infallible' in the
statement of faith which was solved in 1968. According to Howard,

• One discordant note on the founding of World Evangelical Fellowship was that at
Woudschoten some of the European nations did not wish to subscribe to the use of the word
'infallible,' in reference to the scriptures, in the statement of Faith. The result was that in 1952
the European Evangelical Alliance was formed completely independently of WEF. It was not
until 1968 that this breach was finally mended and the European Evangelical Alliance
became a member of WEF.

European Evangelical Alliance

• In the early part there was some problem with regard to use of the word 'infallible' in the
statement of faith which was solved in 1968. According to Howard,
• One discordant note on the founding of World Evangelical Fellowship was that at
Woudschoten some of the European nations did not wish to subscribe to the use of the word
'infallible,' in reference to the scriptures, in the statement of Faith. The result was that in 1952
the European Evangelical Alliance was formed completely independently of WEF. It was not
until 1968 that this breach was finally mended and the European Evangelical Alliance
became a member of WEF.
Kuala Lumpur 2001

56
• In fact, it was just a misunderstanding between European alliance and WEF which was
corrected in 1968 and expressed its commitment to the Bible in the statement of faith of
WEF. Then onwards efforts were taken to unite the evangelicals throughout the world. Again
in Kuala Lumpur in 2001 it was renamed as World Evangelical Alliance.

WEA's Five Characters

• Unique among evangelical organizations, WEA is characterized by five charter

qualifications.

• First, a doctrinal confession guides it-grounding it in historic evangelical affirmations.

• Second, it has constitutionality-governed by Bylaws and General Assembly delegates,

which guarantee historical continuity.

• Third, it is a church-based movement-listening to its constituency as its core authority.

Thus, it is not an organization established and maintained by individuals.

• Fourth, its constituency is global-rooted in 129 national and seven regio alliances, 104
associate members, six affiliated specialized ministries commissions.

• Finally, it functions as a network while providing the services of through its resources,
departments and commissions. WEA e broadest organizational and global manifestation of
what it means to evangelical.
Efforts to reach the whole World with the Gospel

• When Evangelical Alliance was renamed as the World Evangelical Fellowship the meeting
was held in Holland in 1951 and there were 91 men and women from 21 nations. The main
focus was on reaching the whole world with the gospel and to bring fellowship among
evangelicals. They established four bodies such as evangelism, missionary, literature,
Christian action. The WEF leaders tirelessly travelled throughout the world to establish
global evangelical body.
Historical Development of WEA

• Howard worked hard to develop WEF and become its General Director and International
Director. He served for 10 years and moved its headquarters from the USA to Singapore in
1987 and could make WEF as the global epicentre of the churches.

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• Following him Dr. Agustin Vencer contributed lot to develop WEF's evangelical alliances.
He developed WEF's commitment towards the biblical holism, evangelism and social
responsibility. He could develop various commissions to develop its holistic nature and
appointed full time staff for different departments.
WEA's Relationship with other Institutions

• WEA embraces the tectonic shift in the epicentre of global Christianity in its constituency
and leadership, regional and national alliances and commissions. Leadership grapples anew
with the meaning of "evangelical", even as they sort out relationships to evangelicals in other
communions, to the World Council of Churches, to Lausanne and other global groups.
Commissions are being strengthened, with the Mission Commission and its reflective
practitioners setting the standard. WEA's Religious Liberty Commission and presence in the
United Nations represent bold public advocacy voices. WEA serves as both alliance and
network. WEA is defined and recognized as representatives of a dict worldwide constituency
and participates in the annual Confrence Secretaries of World Christian Communions.
• The WEF was renamed in 2001 as the World Evang

Statement of Faith

• Though it maintains relationship with WCC, its faith commitment is totally different and
reveals its evangelical nature. The following statement of faith reveals it very clearly.

• We believe ...in the Holy Scriptures as originally given by God, divinely inspired, infallible,
entirely trustworthy; and the supreme authority in all matters of faith and conduct...

• One God, eternally existent in three persons, Father, Son, and Holy Spirit...

• Our Lord Jesus Christ, God manifest in the flesh, His virgin birth, His sinless human life,
His divine miracles, His vicarious and atoning death, His body resurrection, His ascension,
His mediatorial work, and His Personal re power and glory...

• The Salvation of lost and sinful man through the shed blood of Christ by faith apart from
works, and regeneration by the Holy Spirit.
Various Commissions of WEA

• There are six commissions: 1) Information and Technology, 2) Mission Commission, 3)

Religious and Liberty Commission, 4) Theological Commissions, 5) Commission on Women
concerns, and 6) Youth Commission. There are 129 churches having alliance with WEA to
fulfil God's commandment to proclaim the gospel throughout the world. It has conducted

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various conferences and consultations through its various commissions. It has also
contributed to other organization with its evangelical commitment.
Iguassu Declaration 1999

• WEA's MC had conducted one of the important consultations from the 10-15 October 1999,
in Iguassu, Brazil. There were 160 mission practitioners, missiologists, and church leaders
from 53 countries. It was one of the important consultations before entering into the twenty-
first century to recheck of what they have done for the Lord during the twentieth century, the
mistakes they have done, the lessons they have learnt and to take further decisions with
regard to mission and evangelism to reach the world with the gospel.

Self - Missiologizing as Fifth - Self

• According to William D. Tailor:

• We are all familiar with the historic three "selfs" of the church: self- supporting, self-
propagating, self-governing. But today's reality is more complex, richer, and more
challenging, for there are really five "selfs." These include the knowing three, plus self-
theologizing and self- missiologizing. These latter two by definition will challenge the
established verities of older theology and missiology, including theological and missiological
approaches and categories and the historic ways of conceptualizing and doing theology and
missiology Guided by the Spirit, faithful to Scripture, within the community of faith and
graciously reflecting the marvellous diversity of culture and church permutations, the future
is bright and encouraging.
Three self to Fifth self

• We are living in a more complex situation than ever due to the impact of the globalization.
In this changing context he recognized the need of changing our mission approach. He wants
to go further from the three self-formulas and reemphasized on the self-theologizing which is
critical contextualization introduced by Paul Hiebert and he goes further and explains the
importance of incorporating the fifth self that is self- missiologizing. For him both self-
theologizing and self-missiologizing must go together. In the midst of cultural diversity there
is variation in our faith expression, and we are called to accept those variations at the same
time we must be guided by the Holy Spirit and faithful to the scripture.
Iguassu Declaration

• After the consultation a group of responsible leaders prepared Iguassu declaration issued it
on 17 October 1999.

• Our faith rests on the absolute authority of the God-breathed Scriptures. We are heirs of the
great Christian confessions handed down to us. All three Persons of the Godhead are active in
God's redeeming mission. Our missiology centres on the overarching biblical theme of God's

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creation of the world, the Father's redeeming love for fallen humanity as revealed in the
incarnation, substitutionary death, and resurrection of our Lord Jesus Christ, and ultimately of
the redemption and renewal of the whole creation. The Holy Spirit, promised by our Lord, is
our comforter, teacher, and source of power. It is the Spirit who calls holiness and integrity.
The Spirit leads the church into all truth is the agent of mission, convicting of sin,
righteousness, and agreement We are Christ's servants, empowered and led by the Spirit those
goal is to glorify God.
Iguassu Declaration

• It is the recognition of the trione God who leads the churches and mission organizations to
involve in God's mission. Following the above declaration they have also given some themes
based on the scripture to lead all the people to experience God's salvation in Jesus Christ.

• 1. Jesus Christ is the Lord of the church and Lord of the universe.

2. The Lord Jesus Christ is the unique revelation of God and the only Savior of the world.

• 3. The good news of the salvation made possible by the work of Jesus Christ must be
expressed in all the languages and cultures of the wr

• 4. The gospel is good news and addresses all human needs

Iguassu Declaration

• 5. Opposition to the spread of the gospel is foremost a spiritual conflict involving human sin
and principalities and powers opposed to the Living God.

• 6. Suffering, persecution, and martyrdom are present realities for many Christians.

• 7. Economic and political systems deeply affect the spread of God's kingdom.

• 8. God works in a variety of Christian traditions and organizations, for his glory and the
salvation of the world.

• 9. To be effective witnesses of the Holy God, we need to demonstrate personal and

corporate holiness, love and righteousness.
Biblical Stand of WEA

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• The WEA's themes reveal that Jesus Christ is the only Lord and Savior and the gospel has
to be proclaimed to all the people in the world. God has revealed himself through Jesus
Christ. The gospel has power to address all the human needs. God is concerned about both
spiritual and physical needs of the people. However, one cannot equate physical blessings
with spiritual blessings. Persecution is part of our life while we witness for the Lord,
however, we have to work to exercise human rights and religious freedom.
1. Evangelism
• WEA is emphasizing on reaching the whole world with the gospel. The Mission
Commission (MC) was set up in Seoul, Korea in 1975 and Clyde W. Taylor became its first
chairman. The MC was established by keeping the following three reasons.

• 1. The World Evangelical Fellowship must keep the missionary task of the church before
the evangelical churches throughout the world.

• 2. The World Evangelical Fellowship needs a body to stimulate and provide guidance on
strategy for mission in various forms.

• 3. There is a need for a bridge-building body between the new World Missions and the
traditional Western Missions, so that travel in both directions in the furtherance of the
Lord's work wide.
WEA Missions Commission

• The WEA modified various things in MC during 2002. Dr. K. Rajendran was appointed as
its chairman and the new purpose statement was declared. "The WEA Missions Commission
exists to glorify God by enhancing the effectiveness of cross-cultural ministry of the global
Evangelical community. Our goal is to serve in the establishment and strengthening of
regional and national missions movements. We also serve other mission networks."
According to the statement, first, it emphasizes its relationship with God to glorify Him.
Second, it focuses on its commitment to the cross-cultural evangelism. Third, one is to
strengthen the national movements to involve in mission and evange effectively. Finally, it is
committed to serve with diversifier networks.
Globalization

• In fact, globalization has instigated both positive and negative effects on the world
evangelization. According to Steve Moon and David Tai-Woong Lee:

• The current trend of globalization is no less complicated when it comes to evaluating its
worth in world evangelization. Travel, communication, greater degrees of common ground in
communication, faster flow of information, and the greater degree of shared culture-these are

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all advantageous for world evangelization. At the same time, the Westernizing effect of
globalization has presented the global church with unprecedented obstacles in many
parts of the world...
Globalization vs World Evangelization

• The problem is that like all of the preceding efforts of globalization, we can neither ignore
nor stop the trend. As with modernization, if we ignore globalization, we will be left lagging
behind the changes that are taking place, thus losing the crowd that rides the crest of the
wave... We have no choice but to ride the crest of globalization, but we must do it with
critical mind and action. We must beat the secular globalization wave and usher in our own
form of globalization by world evangelization through global missionary teams and the
global church.

• Though there are positive contributions of globalization we must be careful about its secular
influence which is against world evangelism.
There is need of Global Missiology
• Moreover, there must always be creative tension between the global culture and local
culture as the gospel encounters with the world cultures. "We have to guard against the
homogenizing effects of the global culture. On the contrary, we need to seek local forms of
missiology, the church, and Christian lifestyle, as well as their globalized expressions.
Otherwise, our efforts will inevitably make the message and messenger foreign."

• There is a need to develop a global missiology which takes into consideration of both the
West and Two-Third churches to lead effectively in world evangelization. The global
missiology must take up the global context and the local grass root level situations serious
research the world with gospel.

Globalization and Poverty

• The globalization has created tension between the rich and the poor as the government
policies only support the powerful people. According to Samuel Escobar;

• The economic side of the globalization process has accentuated social disparities in the
world. On the other hand, it has generated new wealth and unprecedented comfort, placing
the most sophisticated technologies within the reach of the average citizen in the rich nations
and of the elites in the poor nations. On the other hand, figures indicate that a larger
proportion of people are being driven into extreme forms of poverty.

• It is clear that globalization makes some more rich and many people forced to face poverty.
In this juncture the church has to participate actively to oppose such policies and work for the

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welfare of the poor people in the world. So, the WEA made it very clear about and
understand on social concerns that is social service and social action. per the poor
Micah International Network

• WEA has a Micah Challenge International network which is based on Micah 6: 8. Their
vision is to eradicate extreme poverty from the world and have the Millennium Development
Goals (MDGs) through which they motivate the Christians participate within this goal. They
try to carry out their goal in the following way:

• 1. We advocate on the MDGs. We ask leaders to take responsibility for their commitment to
halve extreme poverty by 2015. This may mean asking a local MP to commit to work for the
poor and motivate governments to in Zambia to release funds allocated for health that aren't
being received by the community. Or by asking Presidents and Prime Ministers to ensure
their global Summit discussions inclur poor.

• 2. 'We' means the church. Our work is to educate, train an Christians to become involved in
advocacy. We do this in rership with the Micah Network and World Evangelical Alliance
3. Ecological Concerns
• Iguassu declaration very clearly exposes WEA's commitment on ecological concerns while
it depicts 'Christian responsibility and the ecological crisis.'
• The earth is the Lord's, and the gospel is good news for all creation. Christians share in the
responsibility God gave to all humanity to care for the earth. We call on all Christians to
commit themselves to ecological integrity in practicing responsible stewardship of creation,
and we encourage Christians in environmental care and protection initiatives.
• As per the above statement, the gospel is good news for all creation shepherding the earth is
a God given responsibility to all humani
Wilbert Shenk and McAlister on Ecology

• Wilbert Shenk also recognizes that WEA has given importance to ecological concerns as
Christian responsibility for the growing ecological crisis. According to him, "Although much
briefer than the WCC statement Mission and Unity, there are interesting parallels in what is
affirmed and in the concerns that are identified." This is one of the important moves from
evangelicals to reconcile with the God created world.
• While highlighting about today's younger generation, McAlister describes that "this
generation is far more sensitive to the effects of unrestrained consumption and careless or
non-existent environmental Sharing God's good news includes teaching others how to Im this
world and helping them grasp the nature of stewardship
WEA moved towards Holistic Mission

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• The previous statement clearly reveals the mistakes done by Christians and the call to repent
to safeguard the earth. We must stand hand in hand with the Christians and others who fight
for the protection of nature. Our presentation of the gospel must incorporate a challenge to
the people to come in right relationship with the environment and fight for the environmental
issues that we face today.

• WEA has moved towards emphasizing on 'Holistic Mission'. It is concerned about the
spiritual, physical and social issues of the people. The inclusion of ecological concerns in its
mission approach makes it holistic mission. In fact, though in practice they had incorpora
these elements of mission, it took many years to accept [Link] movement its stand on
'Holistic Mission.
4. Pluralism

• One of the major issues today the Christians face in their day to day activity is pluralism.
WEA's commitment in Iguassu confirms its evangelical stand on pluralism.

• Religious pluralism challenges us to hold firmly to the uniqueness of Jesus Christ as Savior
even as we work for increased tolerance and understanding among religious communities.
We cannot seek harmony by relativizing the truth claims of religions. Urbanization and
radical political change have bred increased interreligious and ethnic violence and hostility.
We commit ourselves to be agents of reconciliation. We also commit ourselves to proclaim
the gospel of Jesus Christ in faithfulness and loving humility.

• In the midst of interreligious and ethnic violence and host challenges us to become agents of
reconciliation. At the ume, it motivates us to hold inflexibly the uniqueness of
Jesus Chrs Savior.
Chris Wright on Pluralism

• According to Chris Wright, today the evangelical missiology is facing three types of
challenges, such as, hermeneutical, religious and ethical pluralisms.

...these three forms of pluralism directly challenge three of the defining marks of
Evangelicalism-our concerns for the authority of the Bible, for the uniqueness of Jesus Christ,
and for transformed living according to biblical ethical standards. These three also central to
an Evangelical understanding of mission, which flows from our understanding of the
scriptural mandate, proclaims that Jesus Christ alone is Lord and Saviour, and aims to
produce transformed human lives communities.
Hermeneutical Pluralism

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• The impact of the modernity and postmodern context questioned the traditional way of
interpreting the Bible. While we interpret the Bible, particularly, we can look into the text
from three ways to understand the real meaning of the text.

• First, what the author meant when he wrote. Second, what the text itself means. Third one is
how the reader perceives the meaning of the text. All three approaches have both strengths
and weaknesses.

• However, "evangelical missiology will have to take as a major task in the 21st century a
fresh articulation of our doctrine of Scripture. In doing so, we shall have to take more account
of the plurality (cultural religious) that is to be found at every level of the hermeneutical in
the world of the author; in the language, idioms, and ima text; and in the contexts of the
readers." The major challer balance between Bible and context. the now to
Religious pluralism
• Religious plurality is a reality in the context of globalization. In fact, we must recognize that
the Bible is written in context of religious plurality and the authors of the Bible maintained
how Yahweh is the only God and salvation is only through Jesus Christ and His uniqueness.

• According to Chris Wright, modernism has developed epistemological pluralism as it has

reduced truth as private and has to be proved scientifically, and postmodernism has
developed ontological pluralism which emphasizes the dialogical method to find the truth.
The evangelical missiology has to face these pluralisms while they present the uniqueness
of Jesus Christ.
Post-modernity and Absolute Truth

• The post-modern contexts reject the absolute truth and transcendent authority. According to
Chris Wright:

• The post-modern reaction has been to reject the idea of any absolute and final explanation
of human reality, of any universal moral framework that can be epistemologically grounded
in some objective or scientific "truth." Not only is there no transcendent authority to provide
ethical universals (a denial common to modernity and post-modernity); neither is there any
universal truth to be found in modernity's pursuit of scientific objectivity-in the human and
social sciences any more than in the physical sciences. Modernity rejected transcendent
authority but tried to preserve some universal moral criteria. Post-modernity rejects both
transcendent authority and possibility or even desirability of universal moral grounds. So no
ethical can be deemed final and universal on the basis of any allegedl description of the
human being. Historical and cultural relativi human ethics as much as human religion.
Paul Knitter vs Chris Wright

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• For Knitter we must find out a common ground to enter into dialogue to solve issues human
face in the context of postmodernism. He suggests human poverty and ecological damage and
calls all religions to enter in dialogue to come to the common consensus in order to eradicate
the damages. Though there is no base on which it has to be evaluated, Chris Wright wants to
take those issues and enter into dialogue with them by telling our stories from the Bible, how
God's redemptive activity is revealed in the Bible to save the human sins and
protect the nature.
Summary

• Like Lausanne Movement, WEA also has a similar commitment to be involved in God's
mission to reach the world with the gospel. Its mission approach is holistic, as it has
incorporated evangelism, social concerns and ecological concerns. They had separate
consultation to work on its involvement in social concerns.

• It takes systematic efforts to train the leaders to make their mission approach more
effective. It's committed to work with all the international organizations in order to contribute
to the evangelization of the world. Its members participate in WCC consultation at the same
time take efforts to maintain relationship with Catholics. These efforts are appro which would
bring solid Christian unity in the midst of our logical plurality. In fact, it will also lead to
impact their faith convict those who lack in certain areas. on others
WEA moved towards Holistic Mission

• Their faith commitment clearly reveals their evangelical nature. At the same time they also
respect other religious communities and want to enter into dialogue with them without
compromising their faith convictions on Jesus Christ. It is with humble a spirit to present the
gospel and lead others to Christ without condemning other religious convictions.

• Its social concerns include social services as well as social action. It contributes a lot to the
restoration of the persecuted Christians. Its efforts to eradicate poverty through Micah
movement are appreciable. I fact, it did not bring the intended results we hoped that it would
fruition in its efforts in the days to come.
Mission as Contextualization

■ The term contextualization was first used in the Third Mandate program of the Theological
Education Fund (TEF) during 1970- 71, which was launched by the IMC at the Ghana
assembly in 1957-58.
■ The TEF emphasized renewal and reformation of theological education and focus on
contextualization of the gospel.

66
■ After this the term contextualization became more popular among churches and mission
organizations, particularly in the Protestant circle. Moreover, many books have been written
on contextualization.

■ Today missiologists and Christian leaders have set forth various models of
contextualization and authors differ in their understanding and implementation of it.
David Hesselgrave

■ The gospel has to be contextualized within the framework of one's own cultural situation.
According to David Hesselgrave contextualization included the incarnational nature of the
Word. It does not neglect indigenization but rather goes beyond it.
■ "Indigenization tends to be used in the sense of responding to the gospel in terms of a
traditional culture.
Contextualization, while not ignoring this, takes into account the process of secularity,
technology, and the struggle for human justice, which characterize the historical movement of
nations in the Third World."
David Bosch

■ David Bosch, bringing out the understanding of Ukpong, categorizes contextualization into
two major types, the indigenization model and the socio-economic model:

■ "Each of these can again be divided into two subtypes: the indigenization motif presents
itself either as a translation or as an inculturation model; the socio-economic pattern of
contextualization can be evolutionary (political theology and the theology of development) or
revolutionary (liberation theology, black theology, feminist theology, etc.)."
Bosch and Hesselgrave
■ Bosch could identify contextualization only with indigenization and the revolutionary
model.
■ He could not see it from the wholistic perspective.
- For Hesselgrave it includes indigenization, evolutionary and revolutionary aspects. He
almost comes closer to the wholistic model. However, he did not add contextualization of
mission methods.
For my understanding we have to understand the contextualization from its
holistic perspective.
Holistic Contextualization

■ First the holistic contextualization includes the contextualization of theology.

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■ This includes three important aspects of human life the context of culture, the context of
religion and the context of socio-economics.

■ Often ministers emphasize only one or two of these aspects. But real contextualization has
to address all these three aspects.
Holistic Contextualization

■ Second, there are two ways of relating the gospel to these contexts.

■ The first one views the context from Biblical background; this may be called Missiology
from above. In doing so, sometimes it overlooks the contextual realities.

■ The second views the Bible from the context and so tends to overlook the basic Biblical
teachings. This may be called the Missiology from below. However, we have to balance both.
Holistic Contextualization

■ Third, contextualization is not merely related to the contextualization of theology, but it

also includes contextualization of mission methods.

■ Often, emphasis is given only to contextualization of theology whereas contextualization of

mission method is set aside though it is understood as part of contextualization.

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The Result of Contextualization

■ In fact, the differences in understanding contextualization have resulted in the formulation

of various contextualization models.

■ Each claims that their model is the best and most effective.

■ But the pertinent question is: which model does one have to adopt in mission and
evangelism? Which model gives justice to both the Bible and the context? How far is that
model effective in the Indian pluralistic context? If we find out appropriate answers to these
questions, then we will be able to see effective fruition in our cross-cultural mission.
Two Dangers in Relating the Gospel to Context
■ There are two dangers in relating the gospel across cultures.
■ First, our efforts may become irrelevant if contextualization is not attempted.
■ Second, there is a danger of compromise and syncretism if our approach contradicts with
the basic Biblical truth.
As I have expressed before our contextualization efforts should be wholistic; this includes
indigenization of mission, self-theologizing, and the socio-economic, religio-cultural and
political life of the people.
■ On the other hand, the context should not overlook the Bible
and the Bible should not overlook the context.
■ Balance has to be maintained in order to bring God-expected results in our mission.
Two Dangers in Relating the Gospel to Context
■ There are two dangers in relating the gospel across cultures.
■ First, our efforts may become irrelevant if contextualization is not attempted.
■ Second, there is a danger of compromise and syncretism if our approach contradicts with
the basic Biblical truth.
■ As I have expressed before our contextualization efforts should be wholistic; this includes
indigenization of mission, self-theologizing, and the socio-economic, religio-cultural and
political life of the people.
■ On the other hand, the context should not overlook the Bible and the Bible should not
overlook the context.
■ Balance has to be maintained in order to bring God-expected results in our mission.

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Various Models of Contextualization
■ Accommodation Model
■ Authentic Contextualization
■ Christ Centered Syncretism Model
■ Inculturation Model
■ Existential Approach in Contextualization
■ Dogmatic Contextualization
■ Critical Contextualization
■ Appropriate Contextualization

Date 26/07/2024
MISSION AS INCULTURATION

The Origin and Development of Inculturation Model

Accommodation - Meaning

• Adaptation or Accommodation is a technical term used to describe "attempts to adopt or

assimilate the gospel to local situations, and by omission or suppression of certain Christian
customs which might be regarded as offensive to non-Christians, to make the acceptance of
the gospel easier for them." Though it is distinct from contextualization, we cannot overlook
its significant influence in developing the movement towards contextualization.

• The early proponents of this model are Matthew Ricci and Robert de Nobili (1577-1656). In
fact, Matthew Ricci influenced De Nobili. They both made efforts to eradicate ethnocentrism
by incorporating the accommodation model. They recognized the value of the ancient culture,
which was by and large underestimated and condemned by the previous missionaries.
Accommodation - Matthew Ricci

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Matthew Ricci was brought by a visitor named Valignano to China in 1583 He was a pioneer
in proposing the Accommodation model in his mission activities in China. First, he started
learning the Chinese language and the customs of the people of China. In 1600 he moved into
the provincial capital. His humble behaviour and wisdom helped him to maintain rapport with
the then Emperor. He could receive favour from the imperial which helped him to stay in the
capital for ten years.

According to Stephen Neill, "Under Ricci's wise guidance, both missionary in Peking and as
Jesuit superior for the whole of China, the mission continued to flourish. Many notable
families and scholars of China took baptism. There were about 2000 baptized members in the
church at the time of Ricci's death in 1610.
Accommodation - Robert de Nobili

• Robert de Nobili thought of doing something different in presenting the gospel which would
be appropriate to the people and acceptable to them.

Robert de Nobili came to Goa, India on 20 May 1605. He "adopted his life to that of the
people whom he wished to evangelize." It was not an easy task, "to live year after year, under
Indian conditions in that torrid climate demanded a superhuman measure of self-sacrifice."
Robert de Nobili perfectly learned Tamil, Sanskrit, and Telugu which helped him to know the
culture of the people. He was able to integrate "Sanskrit" in his Tamil writing as the Hindu
Tamil scholars were doing in their writings. He was referred as 'Father of Tamil Prose' and
'Teacher of Reality' as his writings and the wisdom of his communication attracted the
people.
Robert de Nobili - Became Sannyasi

• In order to identify with the people, where he was ministering, he became like a 'Sannyasi'
(wearing saffron color robe) which was the practice among the Hindus to leave the worldly
pleasures and become like a simple man in his life style as well as in his costumes and
outward look. There was a problem from Fr. Fernadez who opposed his method as a radical
one. De Nobili wrote a letter in 1616 to the Pope and explained that he had to become
'Sannyasi' in order to receive acceptance from the people and introduced himself as an Italian
Brahmin who is learned and left the pleasure of the world in order to present the high value of
Christian Doctrine.
Historical Background

Inculturation has been understood as one of the branches of contextualization. It gave

newness to the Catholics' mission approach from mid-19705.

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•They recognized that the accommodation model of Ricci and de Nobili did not meet the
needs of the people fully in today's context.

In fact, in the past Catholic Popes had been against the accommodation model from the time
it was introduced. However, Pope John XXIII, [1959] encouraged study of various branches
of Missiology in Sermonaries, for missionaries to understand the cultures in their own area
wherever they work.
First Incultured Catholism was used

"The epoch-making Vatican II in its various documents deals with culture and inculturation
directly or indirectly.... The Decree on missions, Ad Gentes, reflects the church's new
understanding of her own mission with mission an openness to all that is good in every
culture and religion of the world."

•David Bosch says, in 1962 J. Masson first used the phrase "Catholicisme inculture" which
means 'incultured catholism'. Immediately it gained importance among Jesuits.

After Vatican II

After Vatican II Pope Paul VI's continuous teaching on Mission also helped Roman Catholic
Bishops to rejuvenate their mission approaches. His participation in the International
Eucharistic Congress in 1964, held in Bombay, where he appreciated the Indian culture and
traditions, gave motivation to think towards inculturation.

He visited Uganda, Africa in 1969 and gave an address at Kampala where he encouraged the
African Bishops to produce African Christianity.

•He gave, particularly, importance to incarnate the gospel of Jesus to every culture.
The Society of Jesus in India

In 1962 J. Masson first used the phrase "Catholicisme inculture" which means 'incultured
Catholism. 'Immediately it gained importance among Jesuits.

Particularly, the Society of Jesus in India conducted a convention of

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the Provincials and Formatters, which was held in Goregaon, Bombay from 26th Oct to 2nd
Nov. 1975, which played an important role in bringing out the inculturation model. They
committed themselves to promote the inculturation of Christian life in India.

Officially, the Jesuit superior-general, P. Arrupe at the IV Synod of Bishops introduced the
term 'inculturation' in 1977. Following this it has been used widely throughout the world.
Reasons for Introducing Inculturation

It is assurned that the following factors motivated the missionaries to introduce the
inculturation method.
First, 'adoption' was commonly practiced in the Roman Catholic missions. But the term
adoption meant mere external adjustment. It has been understood as peripheral
accommodation of a culture without considering the inner reality of that culture.
• Second the rise of nationalism in the breakdown of the accommodation model, resulted in
most of the churches being freed from the missions' control and became independent.
•Third "the rise of anthropological thoughts, which generally revealed the relativity and
contextuality of all cultures."
•Fourth there was a feeling that the 'three self' model did not deliver people fully from their
crisis other than ecclesiastical and therefore there was an urge for a 'fourth self'
(self theologizing).
Quest for New approach

•The Catholics were thinking that the Accommodation Model is meeting the needs of the
people in present context in our Christian Mission. not

So, there was a quest for new approaches which would take into consideration the social,
economic, political, religious, and educational aspects of the people.

Immediately after Vatican II's emphasis on local church, the Roman Catholics found first that
the inculturation method would be more appropriate in this present context.
Michael J. Oleska

•Michael J. Oleska says, "inculturation is the planting of the Gospel, the seed, the presence of
Christ, in the unique soil of new culture, and allowing it, under the guidance of the Holy
Spirit, to mature at its own pace, to produce ultimately a new, indigenous church."

Here after presenting the Gospel the ministers should not disturb the people. It is allowing
people to interpret the gospel on their own with the help of the Holy Spirit.

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Justice done to Culture
It is based on incarnation theology. In this process, particularly, two persons are involved:
one is the Holy Spirit, and the other is the local people. The preacher / minister only sows the
seed, the Gospel, in the soil, the culture, and allows it to incarnate into the culture. "It is
'sharing the faith with people' by means of 'justice done to culture.' It is belonging to a people,
in other words incarnation."
Jesuits in India

•For the Jesuits in India, inculturation means, "to present the message and values of the
Gospel, by embodying them in expressions that are proper to each culture, in such a way that
the faith and Christian experience of each local church is embedded as intimately and deeply
as possible, in its own cultural context."

•However, there are Jesuits who stands with evangelical commitment and reinterpret the
above statement.
J. Prasad Pinto
For J. Prasad Pinto, inculturation leads to assimilate the Christian message into the local
culture, on the other hand, it also leads to assimilate other cultures into Christian living.

•"While assuming local culture in Christian living: (a) obviously good elements of a culture
are totally accepted, (b) obviously evil ones are totally rejected, (c) and many other elements
are accepted with modification or with enrichment of meaning."

He associates it with self-theologizing, totally differing from others as he emphasizes on

modification of the old cultures.
Involvement of Christian Ministers

We can infer from Prasad Pinto's definition that the involvement of God's minister is
inevitable. Because the minister plays an important role to allow the gospel and the receptor
culture to interact with each other in the process of inculturation. Aylward Shorter rightly
observed that "inculturation is the on-going dialogue between faith and culture or cultures.
More fully, it is the creative and dynamic relationship between the Christian message and a
culture or cultures."

This shows that the authors differ in understanding the inculturation. Here I could bring only
the two different views whereas in the implication of the inculturation we will see some more
authors differed understanding. Before that let us investigate the genesis, theology and other
important aspects of inculturation.
Motivating Factors of its Origin

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The Gospel confronts culture and religion is the fact understood since the time of Apostles
when they presented gospel to Gentiles. Particularly, after Constantine, "the church became
the bearer of culture. Its missionary outreach thus meant a movement from the civilized to
'savages' and from a 'superior' culture to 'inferior' culture. In this process often the superior
culture tried to replace the inferior culture.

During the western colonial expansion, the "Western Christians were unconscious of the fact
that their theology was culturally conditioned, they simply assumed that it was supracultural
and universal valid." In due course, particularly in India, the missionaries could realize a
setback in their approaches.
Motivating Factors

Many efforts have been taken by both Roman Catholics and Protestant missionaries to make
Christianity a living and growing religion. They realized that "Christianity should never exist
as a 'potted plant' or as on 'transplanted', from a foreign soil, rather, it should be like a seed
that is thrown in our soil and gets nourishment from and grows in our Indian culture."

It is assumed that the following factors motivated the missionaries to introduce inculturation
method. First, the 'adoption' was commonly practiced in the Roman Catholic missions. But,
the term adoption meant mere external adjustment. It has been understood as peripheral
accommodation of a culture without considering the inner reality of that culture.
Second factor is the rise of nationalism in the breakdown of the accommodation model. Most
of the churches were freed from the missions' control and became independent. Third factor
is, "the rise of anthropological thoughts, which generally revealed the relativity and
contextuality of all cultures."

•Fourth, there was a feeling that the 'three self' model did not deliver people fully from their
crisis other than ecclesiastical and therefore there was a urge for a 'fourth self' that is self-
theologizing. So, there was a quest for new approaches which will take in consideration the
social, economic, political, religious, and educational aspects of the people. Immediately after
the Vatican II's emphasis on local church first the Roman Catholic found that the
inculturation method would be more appropriate in this present context.
Theology of Inculturation

•The awareness of cultural plurality and genuine respect to them has produced radical
changes among church / mission activities in recent years. Mission is understood as both
involving in evangelism and social service. In other words, emphasis was given on holistic
approach. The quest of new methods to face the missions' challenges helped to rediscover
human dimensions and responsibilities. It led the church to incarnate in the socio cultural and
socio economic realities of the society.

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Theology of Inculturation

•J. Prasad Pinto says, "authentic evangelization is possible only when the Gospel encounters
the total living reality of the people or the total culture of the people - a process known as
inculturation." Gospel becomes the transforming agent for the given culture and it transforms
the dehumanizing elements of the culture. Here both transforming process and people's
respond take place simultaneously. In this context we can say that inculturation is mission. It
shows that the study of culture, its dynamics and inherent forces became more important to
relate gospel to the different cultures.
Theology of Inculturation - Culture
•The most significant contribution of the anthropology to missiology is, understanding of
culture. The word 'culture' is a comprehensive term and it's very difficult to convey it by one
single definition. L. J. Luzbetak says that the father of modern anthropology, E. B. Tylor
(1832-1917), first brought out the definition of culture in 1871. Kroeben and Kluckhohn also
uncovered almost three hundred definitions of culture, during the middle of 20th century, but
many of these themes were echoes of Tylor.
Theology of Inculturation - Culture

As per E. B. Tylor, "culture or civilization is that complex whole including Knowledge,

belief, art, morals, law, customs, and any other abilities and habits acquired by people as
members of society." As per the Kroeben and Kluckhohn:

"culture consists of and for behaviour acquired and transmitted by symbols constituting the
distinctive achievement of human groups, including their embodiments in artifacts; the
essential core of culture consists of traditional (i.e. historically derived and selected) ideas
and especially their attached values; culture systems may, on the one hand, be considered as
product of action, on the other as conditioning elements of further action."

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