A dialogical Christian approach to mission in Sri Lanka

Abstract

A relevant missionary approach to the Buddhist and Hindus in Sri Lanka is the most vexing problem in the Church today. The gulf between the Church and other living religions is not only a problem to the Church but also a problem to the Buddhist-Hindus and to the whole society as well. Seen from the viewpoint of the Christian Church, the problem is religious as well as socio-cultural. So far, the Christian church in Sri Lanka has not adequately performed its task of love and understanding with respect to Buddhists and Hindus in the country. The purpose of this study is to seek a fresh and more effective Christian approach to the Buddhists and Hindus in Sri Lanka. The Church's mission - the problem for the purpose of this thesis - is considered in limited geographical context namely, the relations between the Buddhists-Hindus and Christians in Sri Lanka. In the past, the Christian and Buddhist-Hindu contact in Sri Lanka largely involved force and suppression, resulting in a deep animosity between the adherents of these religions. The nature of the Christian and Buddhist-Hindu hostility was reflected in the early post-colonial period. Christians were regarded by Buddhists as betrayers of Buddhism and alien to the culture. On the other hand, early missionaries regarded Buddhism as the citadel of Satan and a religion that had to be renounced because it contained errors which were diametrically opposed to the true belief in God the creator. An attitudinal survey of Buddhists, Hindus and Christians with regard to inter-religions, reveal generally more positive attitudes among Buddhists and Hindus among the Christians. And because of historical, socio-cultural and religious factors, a missionary approach to the Buddhists-Hindus with conversion as the major purpose is not only undesirable but also impractical. The Christian task in Sri Lanka should not be to recruit the Buddhist and Hindus into institutional Christianity. For doing so would only uproot them from their own culture because the Buddhist and Hindus are rooted in their own community. Moreover, the unhappy history between Buddhist-Hindus and Christians in Sri Lanka has deepened the impression on the Buddhists and Hindus that Christianity is the religion of the enemy. A genuine conversion however is possible only through confrontation, mediation and reconciliation. He should not get into a ghetto with suspicion and animosity. The church has to learn from the life of Jesus, the way He confronted persons and issues in society. Confrontation is different to the kind of encounter that took place in past missionary enterprise. Confrontation is justice seeking in truth and love. When the Church address the issue or raise a question that is confrontation. The church in Sri Lanka must question any oppressive system or structure in society. This is also to question her own structure and Church system. Confronting persons are very much included in it. All religious, social, cultural, political and economic problems must be the concern of the church. Confrontation is to rectify and the way through it is mediation. Once again the example is Jesus as He involved in the affairs of the people. In sharing the life, in all aspects such as spiritual and social, the church becomes immersed in society. In selfless humble service, burden bearing, peace, love and sharing, human relationships improve. This is in other words, the dialogue of persons. Through this, a better understanding among adherents of different religions and ethnic communities as well. There would be appreciation of diversity and acceptance as well as respect for unity. Going through this process, Jesus reconciled man to God. Christians are entrusted with ministry to be continued. It is through this process that the Church becomes a unifying force to bring all people together for the common search of truth for the good of all.