Education for Peace in a Multi-religious World: 
“Educating to a Culture of Fraternity in Schools: A Christian Perspective”
Kodithuwakku Kankanamalage Indunil Janakaratne, 
Under-secretary Pontifical Council for Interreligious Dialogue
10 December 2018
The Geneva Centre for Human Rights Advancement and Global Dialogue

Mr. Moderator,

On behalf of the Pontifical Council for Interreligious Dialogue, I would like to thank the organisers for extending me an invitation to be in this timely and important panel discussion.

“Blessed are the peacemakers, for they will be called children of God” (Matthew 5:9). This call of Jesus to be peacemakers is offered to all his disciples. According to the vision of Jesus, God is the Father of the entire human family and all human persons are brothers and sisters. For this vision Jesus lived, laboured, suffered and died. This is the vision and mission Jesus entrusts to all his disciples: “Peace be with you. As the Father sent me, so I send you" (John 20, 21).

Peace is a yearning and hope dwelling within all of us. Moreover, peace is a core value of all religions. Yet, we daily hear the cry of the victims of violence – domestic, economic, cultural, socio-political, psychological and environmental. These multiple social scourges are signs not only of a profound lack of fraternity, but also of the absence of a culture of solidarity. Sadly, violence begets other social evils. Why do we have so much violence in our world and how do we end it? How can we build a fraternal society through humanizing education?
Pope Francis notes that “fraternity is an essential human quality, for we are relational beings. A lively awareness of our relatedness helps us to look upon and to treat each person as a true sister or brother; without fraternity it is impossible to build a just society and a solid and lasting peace” (Message for World Day of Peace 2014, Fraternity, the Foundation and Pathway to Peace. n. 1). He further says that “daily acts of selfishness, which are at the root of so many wars and so much injustice”, prevent us from seeing others “as beings made for reciprocity, for communion and self-giving” (ibid, n. 2). Such selfishness inevitably leads people to draw boundaries that secure their safety and identity by excluding those who are ‘not us,’ who are ‘them.’ We live in a world where all too often the ‘other’ is seen as a threat and consequently, is treated as an inferior, a nonperson, or someone to be feared and eliminated if possible. Today, many people have been deprived of equal protection and rights and are treated as second-class citizens within their own countries.

Moreover, a “globalization of indifference,” a “throw away” mentality, and new ideologies characterized by rampant individualism, egocentrism and materialistic consumerism weaken social bonds and human coexistence. That the contemporary ethical crisis is basically a crisis of faith is affirmed by Pope Francis, who says, “The external deserts in the world are growing, because the internal deserts have become so vast” (Evangelii Gaudium, n.152). He also insists that “before all else we need to keep alive in our world the thirst for the absolute, and to counter the dominance of a one-dimensional vision of the human person, a vision which reduces human beings to what they produce and to what they consume: this is one of the most insidious temptations of our time” (Audience with Representatives of the Churches and Ecclesial Communities and of the Different Religions, 20 March 2013). 

Since violence in the world is the outward manifestation of violence in human hearts, it follows that we can positively influence our outer world by changing our inner worlds. To build a world of fraternity, it is vitally important that we join forces to educate people, particularly the children and the young, to seek fraternity, to live in fraternity and to dare to build fraternity.

The school has been thought of as the institution that forms the citizens of tomorrow. Since today’s social problems are often the result of the failure of education to promote fraternal humanism that is based on a culture of dialogue, there is a need to humanize education. Pope Francis notes, “Our efforts at education will be inadequate and ineffectual unless we strive to promote a new way of thinking about human beings, life, society and our relationship with nature” (Laudato Si’, on Care for Our Common Home, 2015, 215). According to the Congregation for Catholic Education, “Humanizing education means putting the person at the centre of education, in a framework of relationships that make up a living community, which is interdependent and bound to a common destiny. This is fraternal humanism” (Educating to fraternal humanism, Building a “civilization of love”, n. 8.) The Church always affirms that fraternity is generally first learned in the family. Besides, peace at home teaches children to live in love, tolerance and fraternity. On the other hand, a culture of violence can contribute to deform the personality of the children and may even produce violent people. 

Christian schools exist to help students deepen their faith and their own identity as well as to prepare them to live in a multi-religious and multi–cultural world. A humanized education has the following characteristics: 

1. It deals with the personal, moral and social abilities of those who participate in the educational process. 

2. It does not simply ask the teacher to teach and students to learn, but urges everyone to live, study and act in accordance with the values of fraternal humanism. 

3. It does not aim to create division and divergence, but rather offers places for meeting and discussion to create valid educational projects. 

4. It is an education that is sound and open, that pulls down the walls of exclusivity, promoting the richness and diversity of individual talents and extending the classroom to embrace every corner of social experience in which education can generate solidarity, sharing and communion (cf. Educating to fraternal humanism, Building a “civilization of love,” n. 10). 

5. The school thus becomes a place for dialogue and serene exchanges to encourage attitudes of respect, listening, friendship and a spirit of collaboration (cf. Educating to Intercultural Dialogue in Catholic Schools Living in Harmony for a Civilization of Love 17). 

6. All children and young people must have the same possibilities for arriving at the knowledge of their own religion as well as of elements that characterize other religions (cf. ibid, n.18). Principals and teachers need to make interfaith education part of goal setting for the school. 

7. The knowledge of other ways of thinking and believing can conquer fears and enrich ways of thinking about other persons and their spiritual traditions (cf. ibid, n.18). 

8. Care needs to be taken when presenting information about the various religions to avoid stereotypical images and unbalanced views. In the school, young people can learn to counter violent extremist narratives and to build peaceful and inclusive societies. 

9. In the context of an open dialogue among cultures, different religions can and must make a decisive contribution to forming an awareness of common values, particularly among the children. This also includes the preservation of creation, which is now essential for the pacific coexistence of humankind.

Only by changing education can we change the world. Therefore, promoting a culture of peace for all depends on a culture of encounter and respect. A humanized education can lay the foundation for fraternal humanism. Let me conclude with the words of Pope Francis addressed to some teachers and students from Tokyo: “Dialogue is very important for our own maturity, because in confronting another person, confronting other cultures, and also confronting other religions in the right way, we grow; we develop and mature … This dialogue is what creates peace” (Pope Francis, Speech to Students and Teachers of the Seibu Gakuen Bunry Junior High School of Saitama, Tokyo, 21 August 2013). 

Thank you for your attention.

Asian Consultation of the Bishops’ Commissions for Ecumenism and Interreligious Dialogue, FABC
16-20 October 2017
Bangkok, Thailand

Msgr. Indunil J. Kodithuwakku K.
Under-Secretary, Pontifical Council for Interreligious Dialogue

      On behalf of His Eminence Cardinal Jean Louis Tauran and the staff of the PCID, and in my own name, I thank H. Ex. Msgr. Felix Machado for giving me this opportunity to address the Bishops’ Commission for Ecumenical and Interreligious Dialogue of the FABC. Having listened to different Commissions for Interreligious Dialogue, in my presentation, I would like to draw your attention to the following points:

* The Multi-religious and Multi-Cultural Heritage of Asia; 

* Accounting for Cultural Conflicts

* The Vision and Mission of Pope Francis for pulling down walls and building bridges

* How PCID brings forth the vision of Pope Francis.

The Multi-religious and Multi-Cultural Heritage of Asia 
      Asia is the birthplace of many religious traditions, among them Judaism, Christianity, Islam. Buddhism, Hinduism, Taoism, Confucianism, Jainism, and Sikhism as well as traditional or tribal religions. Therefore, Asia is known as the cradle of religions and civilizations. Asian religions and spiritual traditions have nourished Asian people for millennia and have often elevated the dignity of the human person. These spiritual traditions have generated a series of profound cultural transformations in some of the major civilizations. One of the creative achievements of humankind is the emergence of higher religions that motivated human beings to reach out beyond themselves by becoming aware of themselves within the whole of Being.

      The most dramatic expressions of religions are found in male and female monastic orders and religious communities that embrace universal fraternity by renouncing the territorialism, tribalism, the biological family, and violence. “The Church has the deepest respect for these traditions and seeks to engage in sincere dialogue with their followers” (EA n. 6).

Accounting for Cultural Conflicts

      The Asian spiritual revolution and its heritage have been under constant challenge from past as well as present social realities. Today, cultural conflicts rooted in identity—that is, the sense or feeling of belonging to a group—are a significant social phenomenon. Cultural conflicts often threaten fraternity and harmonious co-existence. Moreover, the ills of globalization have contributed to reinforcing cultural identities at the cost of fraternity. Today, most Asian countries are marred by ongoing violent conflicts. The polarization based on cultural identities has redrawn political boundaries along cultural affiliations - religious, ethnic, tribal, and linguistic – jeopardizing universal fraternity. The demographic shifts, claims and counter-claims over territory, unequal distribution of resources, and historical wounds sow the seeds for violent conflicts. Since religion is closely linked to cultural identity, the instrumentalization of religion as a marker of identity and a tool of political mobilisation is an ever-present temptation. The exploitation of religion for political purposes distorts the true nature of religion as well as its essential message: truth, justice, freedom and love. Unfortunately, such conflicts can also divide Christians according to their cultural identities. Furthermore, due to conflicting understanding of Christian mission, mission ad gentes of many Evangelicals, Pentecostals and Christian fundamentalist sects include also members from Catholic and other mainline Churches. This has become a serious ecumenical as well as interreligious issue. Pope Francis points out that “Signs of division between Christians in countries ravaged by violence add further causes of conflict on the part of those who should instead be a leaven of peace” (Evangelii Gaudium, n. 246).

The Vision and Mission of Pope Francis for pulling down walls and building bridges

  The Church lives and fulfils her mission in the actual circumstances of time and place (cfr. EA n.5). Therefore, today’s world urgently needs ardent messengers of both dialogue and peace. As in the past, the religious and cultural heritage of Asia can help us in our current crisis because “‘being Asian’ is best discovered and affirmed not in confrontation and opposition, but in the spirit of complementarity and harmony (cfr. EA, n.6). Pope Francis strongly condemns the abuse of religion to justify violence. “For the sake of peace, religious beliefs must never be allowed to be abused in the cause of violence and war. We must be clear and unequivocal in challenging our communities to live fully the tenets of peace and coexistence found in each religion, and to denounce acts of violence when they are committed (Interreligious and Ecumenical Gathering, Colombo, 13 January 2015). 

      Pope Francis invites us all, Christians as well as the followers of other religions, to go beyond our ego-centred and ethnocentric biases and prejudices by reawakening our spiritual consciousness. Our common future depends upon our capacity to offer hospitality to the stranger. 

      Now let us examine briefly the vision of Pope Francis to build bridges. 

-  Dialogue and Christian Identity

Pope Francis notes that the point of departure for an authentic interreligious dialogue is rooted in two things namely a clear sense of one’s own identity and a capacity for empathy. “We cannot engage in real dialogue unless we are conscious of our own identity. […] Nor can there be authentic dialogue unless we are capable of opening our minds and hearts, in empathy and sincere receptivity, to those with whom we speak. In other words, an attentiveness in which the Holy Spirit is our guide. Meeting with the Bishops of Asia, Shrine of Haemi, South Korea  17 August 2014.

-  Non-Violence: A Style of Politics for Peace

      Pope Francis notes that “To be true followers of Jesus today also includes embracing his teaching about nonviolence (2017 Message for the World Day of Peace, Non-Violence: A Style of Politics for Peace, no. 3). Furthermore, he affirms that even though the Church has been involved in nonviolent peacebuilding in many countries, such efforts on behalf of the victims of injustice and violence are not the legacy of the Catholic Church alone, but are typical of many religious traditions, for which “compassion and nonviolence are essential elements pointing to the way of life” (cfr. ibid, no.4). Here, Pope Francis recognises the teachings of other religions on nonviolent peacebuilding.

-  War is never Holy

      Pope Francis condemns war and violence in the name of religion and encourages active peace-making inter-religiously. “As religious leaders, particularly at this present moment of history, we also have a special responsibility to be and to live as people of peace, bearing insistent witness that God detests war, that war is never holy, and that violence can never be perpetrated or justified in the name of God. We are likewise called to trouble consciences, to spread hope, to encourage and support peacemakers everywhere” (Letter Of His Holiness Pope Francis For The International Meeting “Paths Of Peace“ (Münster And Osnabrück, Germany, 10-12 September 2017).

- The role of women in education towards universal fraternity

       The 12th Plenary Assembly of the PCID in 2017 considered “The role of women in education towards universal fraternity”. Addressing the participants in the Plenary, Pope Francis stressed, “any women are well prepared to take on encounters of interreligious dialogue at the highest levels and not only on the Catholic side. […] Dialogue is a journey that men and women must undertake together. Today more than ever, it is necessary that women be present” (n.3, June 9, 2017). Pope Francis invites us to include more women to dialogue table which is often male-dominated. 

-  Eco-crisis as Ego-crisis and Shared Responsibility

      In his Encyclical letter Laudato Sì, Pope Francis underlines the urgency and importance of dialogue with all religious people to care for our common home (nos. 7, 14, 63, 64, 111, 216, 222). “We are convinced that there can be no sincere and enduring resolution to the challenge of the ecological crisis and climate change unless the response is concerted and collective, unless the responsibility is shared and accountable, unless we give priority to solidarity and service (Joint Message of Pope Francis and Ecumenical Patriarch Bartholomew on the World Day of Prayer for Creation, 1 September 2017). 

-  Threat of Nuclear Weapons and Dialogue

       North Korea's nuclear and missile programs and tests have worsened tensions not only on the Korean peninsula but also in the world. Pope Francis encourages dialogue and diplomacy to resolve the problem. “Growing interdependence and globalization mean that any response to the threat of nuclear weapons should be collective and concerted, based on mutual trust. This trust can be built only through dialogue that is truly directed to the common good and not to the protection of veiled or particular interests; such dialogue, as far as possible, should include all: nuclear states, countries which do not possess nuclear weapons, the military and private sectors, religious communities, civil societies, and international organizations” (Message of His Holiness Pope Francis to the United Nations Conference to Negotiate a legally binding Instrument to Prohibit Nuclear Weapons, leading towards their total elimination, 23 March 2017). 

-  World Day of the Poor

      The World Day of the Poor, which this year will fall on November 19, is new in the Catholic calendar. It was created by Pope Francis, who invites Christians and people of all beliefs to observe it. “This Day is meant, above all, to encourage believers to react against a culture of discard and waste, and to embrace the culture of encounter. At the same time, everyone, independent of religious affiliation, is invited to openness and sharing with the poor through concrete signs of solidarity and fraternity. God created the heavens and the earth for all; yet sadly some have erected barriers, walls and fences, betraying the original gift meant for all humanity, with none excluded” (First World Day Of The Poor 33rd Sunday In Ordinary Time, 19 November 2017, Let us Love, Not With Words But With Deeds). 

-  Prayer and Dialogue 

      Pope Francis sent a letter to the thirtieth Prayer Meeting held on Mount Hiei in Kyoto, Japan, August 3-4, 2017, inviting all followers of religions to pray and work together for peace. He stressed that “prayer inspires and sustains our efforts for peace, because it helps to deepen our reciprocal respect for each other as persons, strengthens the bonds of love between us, and spurs us to make decisive efforts towards promoting just relations and fraternal solidarity” (To the Venerable Koei Morikawa Supreme Priest of the Tendai Buddhist Denomination, 18 July 2017). 

-  Concern for Migrants, Displaced people, Refugees and Victims of Human Trafficking

      Wars, violence, ecological disasters, poverty etc. generate other social evils. Pope Francis emphasizes the importance of welcoming, protecting, promoting and integrating migrants and refugees. “This is a great responsibility, which the Church intends to share with all believers and men and women of good will, who are called to respond to the many challenges of contemporary migration with generosity, promptness, wisdom and foresight, each according to their own abilities, (Message of Pope Francis, for the 104th World Day of Migrants and Refugees, 14th January 2018, “Welcoming, Protecting, Promoting and Integrating Migrants and Refugees”)

      These magisterial teachings of Pope Francis indicate very clearly the rapport between interreligious dialogue and cooperation.  He clearly highlights that the above mentioned social issues provide the followers of different beliefs and people of goodwill with a common ground for collaborating for common good. 

How does the PCID bring forth the vision of Pope Francis?

      The PCID is the Office of the Holy See entrusted with the promotion of cordial relations with followers of other religions. The PCID carries out this mission mainly in and through the dialogue commissions of the Local Churches. Let me briefly mention some of the activities the PCID is engaged in to implement the vision of the Pope. 

-  Receiving representatives of different religions, students, diplomats etc. to the the PCID.

-  Meeting with Bishops during their “ad Limina” visits.

-  Visits to other countries by the members of the Council. 

-  Publications of the PCID:

Greetings sent on the occasions of religious feasts:

* Message for the End of Ramadan: Christians and Muslims: Together to counter violence perpetrated in the name of religion (2015); Christians and Muslims: Caring for our Common Home (2017).

* Message for the Feast of Vesakh: Buddhists and Christians: Together to Foster Ecological Education (2016) and Christians and Buddhists: Walking Together on the Path of Nonviolence, (2017). 

* Message to Hindus for the Feast of Deepavali: Christians and Hindus: Promoting Human Ecology Together (2015).

* Message to Followers of Shinto: Christian and Shinto Followers Together, Caring for Our Common Home, (2016).

* “Celebrating Mercy with Believers of Other Religions” (2016) edited by the PCID.

* The Bulletin Pro Dialogo publishes the teachings of the Holy Father on interreligious dialogue, reports on activities of the PCID, and provides information on dialogue activities around the world. 

-  The Nostra Aetate foundation grants scholarships to students of other religions who are enrolled in academic programs for interreligious dialogue.

-  The PCID is involved in the ecumenical dimension of interreligious dialogue through its ongoing relationship with the World Council of Churches. Since the beginning of this year, both Offices are working on a joint project “Education for Peace in a Multi-Religious World: A Pathway for Reconciliation”. 

-  The PCID participates or organizes conferences in collaboration with the local churches. Let me mention some of them directly related to Asia. 

1..1. The first Christian – Daoist Dialogue in collaboration with the Baon An Gong Daoist Temple and Research Centre in Taipei and the Chinese Regional Bishops' Conference (CRBC Taiwan) was held in Taiwan from October 15-16, 2016. The overall theme of the Colloquium was “Seeking the Truth Together; Christian – Daoist in Dialogue. 

1..2. Christians and Buddhists: Walking Together on the Path of Non-Violence, the sixth Christian-Buddhist Colloquium, Ling Jiou Buddhist Monastery, Taiwan, November 12-16, 2017

1..3. The second Christian – Daoist Dialogue will be organized in 2018 in collaboration with the Archdiocesan Catholic Council for Interreligious Dialogue in Singapore and Taoist Federation in Singapore.

1..4. The first Christian- Buddhist dialogue for Nuns will be held in 2018 in Taiwan. This dialogue is being organized in collaboration with Monastic Interreligious Dialogue and Fo Guang Shan Buddhist monastery. 

Subjects that require our attention :

- Promoting Dialogue- with Shintoism and with Indigenous or tribal religions.

- Educating- forming Catholic specialists in different religions.

- Cooperating with other Christians - “promoting interreligious dialogue ecumenically” and with other religions for the common good.

- Encouraging more lay and women participation.

- Providing with clear guidelines to avoid confusions, syncretism and misunderstanding.

- Narrowing down the gap between the PCID, FABC and the local churches – communication, relationships, knowledge etc. 

Conclusion

      The people of Asia take pride in their religious and cultural values. Asia is also the world’s most dynamic region and today accounts for 40 percent of the global economy. On the other hand, Asia remains home to two-thirds of the world’s poor. 

      Mahatma Gandhi once said, “The future depends on what we do in the present.” The Message of the tenth FABC Plenary Assembly notes, “Dialogue has to be the hallmark of all forms of ministry and service in Asia. It is characterized by humble sensitivity to the hidden presence of God in the struggles of the poor, in the riches of people’s cultures, in the varieties of religious traditions, and in the depths of every human heart (n. 5) 

      We are interconnected economically, ecologically, ecclesiastically and spiritually. Yet, we live in a deeply broken and polarized world. If dialogue is the hallmark of all forms of Christian ministry, we have a moral duty to be prophetic evangelizers (Message of the tenth FABC Plenary Assembly, n. 7) by being in solidarity with and having compassion for all victims and the marginalized, and to work together with followers of other religions and people of goodwill to reconcile divided societies. Let this be our common goal at the forthcoming “Religious Leaders of Asia Gathered for Peace and Harmony!”

3

“PEACE IS ALWAYS POSSIBLE – Religions and Culture in dialogue”
International conference in Tirana
 September 6^th to 8^{th 2015} : Comunità di Sant’Egidio

Development and Humanism in Asia: 
An Open Question for Religion
by Fr. Indunil J. KODITHUWAKKU K.

What is Development?

Recent United Nations documents emphasize that human development includes all aspects of individuals’ well-being, from their health status to their economic and political freedom. According to the Human Development Report 1996, published by the United Nations Development Program (UNDP), notes that “human development is the end—economic growth a means”.[1]  Furthermore, the UNDP  Report1990 argues that “People are the real wealth of a nation. The basic objective of development is to create an enabling environment for people to live long, healthy and creative lives. This may appear to be a simple truth. But it is often forgotten in the immediate concern with the accumulation of commodities and financial wealth”. 

In 1987, the United Nations World Commission on Environment and Development, pointed out that development is sustainable if it “meets the needs of the present without compromising the ability of future generations to meet their own needs.”[2] Thus, only development that manages to balance economic, social, and environmental aspects, can be sustained for long. Conversely, ignoring one of the aspects can threaten economic growth as well as the entire development process.[3] Later, we will see that these words often correspond to the concern of the Church. 

What is humanism?

First of all, we need to note that there are different kinds of humanism: Literary Humanism, Philosophical Humanism, Humanistic psychology, Modern Humanism, Secular Humanism, and also religious humanism. In General, humanism can be defined as a system of thought or action that focuses on humans and their interests, values, capacities, and dignity or on the qualities that make us human and thereby enable us to reach the full human capacity. Humanism is an approach to life that is found throughout the human history and across the world in many different cultures. Ecclesia in Asia, the document of Pope John Paul II summarizing the ideas and conclusions of the Special Asian Synod held in Rome from April 18 to May 14, 1998,  notes “The most striking feature of the continent is the variety of its peoples who are "heirs to ancient cultures, religions and traditions” (EA n.6). 

Cultural and Religious Context of Asia

Asia is also the cradle of the world's major religions and spiritual traditions - Judaism, Christianity, Islam, Hinduism, Buddhism, Taoism, Confucianism, Zoroastrianism, Jainism, Sikhism Shintoism and traditional or tribal religions. The Church has the deepest respect for these traditions and seeks to engage in sincere dialogue with their followers” ( Cfr. EA n.6). The Asian civilizations and cultures  manifested themselves in forms of religion, philosophy, arts, rituals, literature, oral tradition (proverbs, songs, narratives, myths, poetry), architecture etc. have shaped the lives of billions of people over thousands of years. In Asia, religion is the foundation of culture, and for that reason there is often no separation of religion from culture or philosophy from religion. Philosophy of Asia has a religious vision, and the religion of Asia has a philosophy of life. They are two sides of the same coin. Ecclesia in Asia notes that “Asian peoples are known for their spirit of religious tolerance and peaceful co-existence” (EA n. 6). Thus, Asian humanism is best discovered and affirmed not in a spirit of confrontation and opposition, but with a  spirit of complementarity and harmony. The humanism of Asia is an inclusive humanism that fosters harmony.

Asia Today: Globalization and Its Pathologies

We live in an era of globalization. Even though, globalization has brought huge benefits to Asia, how it operates now causes massive problems. It was once believed that the primary mission of globalization was to integrate the parts into whole. But, today, the parts are losing their socio-cultural, economic, and political identity. Instead of integration, globalization has brought about disintegration. The global village, once a symbol of integration, unification, and harmony, now denotes difference, differentiation, demarcation, discrimination, and dissonance. “In terms of disparity, we remain parts rather than wholes. In terms of a single humanity, we are divided. In terms of possessions, we are either rich or we are destitute. […] [I] n the inner space of the earth, we see the tragic division of humanity into hostile groups. Terrorism, sectarianism, bigotry, fundamentalism, and its horrible descendants, fanaticism, have possessed this beautiful planet.”[1] For many, globalization has not brought the promised integral development.  Therefore, in unison with the voice of Pope Francis, “We must say we want a just system we don’t want this globalized economic system which does us so much harm!” Men and women must be at the centre as God desires, and not money!” (Meeting with workers during the Pastoral Visit in Cagliari, 22 September 2013) and “Today we also have to say “thou shalt not kill” to an economy of exclusion and inequality. Such an economy kills” (Evangelii Gaudium n.53). 

               Besides, with the rise of religious fundamentalism and violence, the multicultural and multi-religious image of Asia, with the capacity for accommodation, openness, and peaceful co-existence, is fading way. In recent years, especially minorities have undergone severe discrimination and persecution. The birth of fundamentalism is a reactionary gesture to the disorder in the world. “Globalization has been accused of helping to spark new religious wars by favouring conditions for the birth of quasi-religious movements, and the rebirth of fundamentalism.”[2] Perhaps, one could say that fundamentalism is the opposite pole of globalization. The proponents of globalization predicted that the “global village” would bring an end to parochialism and nationalism.[3] But, on the contrary, fundamentalism and nationalism are on the rise.

          Another pathology of globalization is what Pope Francis has called a globalization of indifference. “Almost without being aware of it, we end up being incapable of feeling compassion at the outcry of the poor, weeping for other people’s pain, and feeling a need to help them” (Evangelii Gaudium, n. 54). Globalization also reduces the person to one of his/her needs alone, namely, consumption. Pope Francis notes that “Worse yet, human beings themselves are nowadays considered as consumer goods which can be used and thrown away. We have started a throw-away culture” (To The New Non-Resident Ambassadors To The Holy See:Kyrgyzstan, Antigua And Barbuda, Luxembourg And Botswana, 16 May 2013).Therefore, globalization today needs reforms since it continues to produce a host of evil. Pope Benedict XVI voiced that “Certainly, the structural 

causes linked to the system of government of the world economy, leading the major part of the world resources of the planet to a minority of people, need to be eliminated.  […] It is necessary largely to ‘convert’ the global model of development. It is required today not only because of the scandal of hunger but also because of the environmental and energy crisis.”[1] 

New Humanism through Triple Dialogue

Today’s world needs profound changes in lifestyle, models of production and consumption. Christian Humanism comes into being with the experience that human person is loved by God. Being made new by the love of God, men and women seek to change their relationships, transforming even social structures. Since it is the attitudes of human person that is an obstacle to integral development, the world will not change unless human person himself changes. The Church has the mission of promoting for a new humanism that is both fully Christian and fully Asian. The Asian Church seeks to fulfil this mission through triple dialogue – dialogue with cultures, with religions and the people especially the poor - in other words, through intercultural and interreligious dialogue and liberation. The triple dialogue deepens our vision of the “other” and thereby inspires Christians to foster an integral and shared humanism through joint acceptance of responsibility. 

Federation of Asian Bishops’ Conferences affirms that even though all religions are not the same, they are partners and collaborators in bringing about a new humanism. Thus, as co-pilgrims the common mission is to accompany the people of Asia towards an integral development. Catholic social teaching proposes the solidarity of humankind as a solution since the human person has a natural vocation to community. “God did not create man as a solitary. […] For by their innermost nature human beings are social, and unless they relate themselves to one another they can neither live nor develop their gifts” (GS n.12).  Sunni Muslims and Catholic leaders, in a statement issued after a meeting, observed that dialogue is not enough to combat religious extremism but integral development must also be promoted.[2]

The solidarity of human family can contribute to overcome the “local and global structural evils. The Vatican Council II affirms it thus: “at a deeper level, economic, political, and social problems come from selfishness and pride (cfr. GS n. 25)”. Thus, structural sin is identified as originating from personal sin. Pope Paul VI, in Evangelii Nuntiandi (EN) dealt with the notion of personal reform and structural change as follows “ […] the best structures and the most idealized systems soon become inhuman if the inhuman inclinations of the human heart are not made wholesome, if those who live in these structures or who rule them do not undergo a conversion of heart and of outlook» (EN n.36). 

As Christians, we believe that each of us has a specific vocation and a mission to fulfil. In this light, solidarity of humankind against all exploitative and oppressive structures and false values signify doing our part to bring about the kingdom of Christ in human society. “Building a just and civil order, wherein each person receives what is his or her due, is an essential task which every 

generation must take up anew” (Deus Caritas Est n.28). The other religions are also opposed to these egoistic and exploitive structures. Yet, collaboration has become difficult today because of the dehumanization of the other which is manifested in religious fundamentalism and cultural conflicts in Asia.   Axial Age is characterized by a radical change in the world's political, philosophical, and religious systems. Likewise the  religions of today need to become involved in a critical reflection on themselves and on the world. 

Conclusion

     The thesis of this paper is that conflicts in Asia emerge as a result of socio-political, cultural and economic instability. Hence, religious leaders have a great duty to collaborate to eradicate the causes which give birth to these social ills. “This inter-religious collaboration must also be concerned with the struggle to eliminate hunger, poverty, ignorance, persecution, discrimination, and every form of enslavement of the human spirit.”[1] Besides, globalization creates new opportunities and a new need to cooperate in the service of humanity: to help the poor, the weak, and the needy, to promote development, to strive for justice and to work for peace in the world.[2] Thus, human development becomes not merely an economic or social issue, rather a fundamental moral question. Human person created into the likeness and image of God suffers due to exploitation, manipulation, discrimination and exclusion by local and global factors and actors. As a community witnessing to the Crucified Lord, the Church must stand on the side of the victims, the discontents and the excluded of globalization. “It is only when one can recognize Jesus as the victim, as the crucified subaltern who is raised by God, that meaning and salvation become possible.”[3] Accordingly, the Church shows a preferential love of the poor and the voiceless, because the Lord has identified himself with them in a special way. The solidarity with the poor leads to the collaboration among the various religions and people of good will since integral development is a common concern of the universal human family. Finally, the fruit of true dialogue leads to union between people and union of people with the Ultimate reality. This dialogue must be extended to promoting and defending common ideals in social spheres of development, religious liberty, human brotherhood and sisterhood, education, culture, social welfare, and civic order. Otherwise, as Cardinal de Lubac has mentioned: “Man can organise the earth without God. But, without God, in the final analysis, he can only organise it to run counter to man”.[4]

Declaration by the Pontifical Council for Interreligious Dialogue
"Make space for dialogue with Muslims, now more than ever"
22 April 2015

“The events of recent times cause many of us to ask: 'Is there still space for dialogue with Muslims?'. The answer is: yes, more than ever. Firstly because the great majority of Muslims themselves do not identify with the current acts of barbarism. Unfortunately today the word 'religious' is often associated with the word 'violence', whereas believers must demonstrate that religions are required to be heralds of peace and not violence.

To kill in the name of religion is not only an offence to God, but it is also a defeat for humanity. On 9 January 2006 Pope Benedict XVI, addressing the Diplomatic Corps and speaking about the danger of clashes between civilisations and in particular organised terrorism, affirmed that 'No situation can justify such criminal activity, which covers the perpetrators with infamy, and it is all the more deplorable when it hides behind religion, thereby bringing the pure truth of God down to the level of the terrorists’ own blindness and moral perversion'.

Unfortunately in recent days we have witnessed a radicalisation of community and religious discourse, with the consequent risks of increasing hatred, violence, terrorism and the growing and commonplace stigmatisation of Muslims and their religion.

In such a context we are called upon to strengthen fraternity and dialogue. Believers have formidable potential for peace, if we believe that man was created by God and that humanity is a single family; and even more so if we believe, as we Christians do, that God is Love. Continuing to engage in dialogue, even when experiencing persecution, can become a sign of hope. Believers do not wish to impose their vision of humanity and of history, but rather seek to propose respect for differences, freedom of thought and religion, the protection of human dignity, and love for truth.

We must have the courage to review the quality of family life, the methods of teaching religion and history, and the contain of sermons in our places of worship. Above all, family and schools are the key to ensuring that tomorrow’s world will be based on mutual respect and brotherhood.

Uniting our voice to that of Pope Francis, we say: 'any violence which seeks religious justification warrants the strongest condemnation because the Omnipotent is the God of life and peace. The world expects those who claim to adore God to be men and women of peace who are capable of living as brothers and sisters, regardless of ethnic, religious, cultural or ideological differences' (Ankara, 28 November 2014)”.

Declaration by the Pontifical Council for Interreligious Dialogue
12 August 2014

            The whole world has witnessed with incredulity what is now called the "Restoration of the Caliphate," which had been abolished on October 29,1923 by Kamal Ataturk, founder of modern Turkey. Opposition to this "restoration" by the majority of religious institutions and Muslim politicians has not prevented the "Islamic State" jihadists from committing and continuing to commit unspeakable criminal acts.

            This Pontifical Council, together with all those engaged in interreligious dialogue, followers of all religions, and all men and women of good will, can only unambiguously denounce and condemn these practices which bring shame on humanity:

• the massacre of people on the sole basis of their religious affiliation;
• the despicable practice of beheading, crucifying and hanging bodies in public places;
• the choice imposed on Christians and Yezidis between conversion to Islam, payment of a tax (jizya) or forced exile;
• the forced expulsion of tens of thousands of people, including children, elderly, pregnant women and the sick;
• the abduction of girls and women belonging to the Yezidi and Christian communities as spoils of war (sabaya);
• the imposition of the barbaric practice of infibulation;
• the destruction of places of worship and Christian and Muslim burial places;
• the forced occupation or desecration of churches and monasteries;
• the removal of crucifixes and other Christian religious symbols as well as those of other religious communities;
• the destruction of a priceless Christian religious and cultural heritage;
• indiscriminate violence aimed at terrorizing people to force them to surrender or flee.

            No cause, and certainly no religion, can justify such barbarity. This constitutes an extremely serious offense to humanity and to God who is the Creator, as Pope Francis has often reminded us. We cannot forget, however, that Christians and Muslims have lived together - it is true with ups and downs - over the centuries, building a culture of peaceful coexistence and civilization of which they are proud. Moreover, it is on this basis that, in recent years, dialogue between Christians and Muslims has continued and intensified.

            The dramatic plight of Christians, Yezidis and other religious communities and ethnic minorities in Iraq requires a clear and courageous stance on the part of religious leaders, especially Muslims, as well as those engaged in interreligious dialogue and all people of good will. All must be unanimous in condemning unequivocally these crimes and in denouncing the use of religion to justify them. If not, what credibility will religions, their followers and their leaders have? What credibility can the interreligious dialogue that we have patiently pursued over recent years have?

            Religious leaders are also called to exercise their influence with the authorities to end these crimes, to punish those who commit them and to reestablish the rule of law throughout the land, ensuring the return home of those who have been displaced. While recalling the need for an ethical management of human societies, these same religious leaders must not fail to stress that the support, funding and arming of terrorism is morally reprehensible.

            That said, the Pontifical Council for Interreligious Dialogue is grateful to all those who have already raised their voices to denounce terrorism, especially that which uses religion to justify it.

            Let us therefore unite our voices with that of Pope Francis: "May the God of peace stir up in each one of us a genuine desire for dialogue and reconciliation. Violence is never defeated by violence. Violence is defeated by peace."

Conversion and Proselytism in the light of the document

“Christian Witness in a Multi-religious World Recommendations for Conduct”

10th Assembly of the World Council of Churches
Busan, Republic of Korea
October 30 - November 8, 2013

Introduction

Pope Francis, celebrating the World Mission Sunday on Sunday 20th October, remarked that the mission of the Church is “to spread throughout the world the flame of faith that Jesus has lighted in the world. The method of the Christian mission is not proselytism, but that the sharing of the flame that heats up the soul.”[i] “The missionary trust […] belongs to the very nature of the Christian life, and is also the inspiration behind ecumenism: ‘that they may all be one...so that the world may believe that you have sent me’ (Jn 17:21). Emil Brunner notes that “the Church exists by mission, just as fire exists by burning”. Blessed Pope John Paul II affirmed that missionary activity “belongs to the very nature of the Christian life (Cf. RM 1). The Church’s universal mission is thus found in the faith of Jesus Christ who is the definitive self-revelation of God. Christians go out on mission with the conviction that they are “saved to save,” “reconciled in order to reconcile.” The Church ought to make known to all people in all walks of life that Jesus Christ is the Saviour, true God and true man. Nevertheless, the Church while being faithful to her entrusted mission, needs to fight against two temptations namely : i) “mere humanization” of Christian mission by abandoning missionary proclamation, conversion and evangelism in favour of dialogue and social justice. ii) triumphalism and exclusivism which tend to deny or ignore the presence of the Logos and the Holy Spirit in all cultures and God’s relationship with all peoples throughout the ages. Accordingly, the awesome responsibility of the “Great Commission”: to go, make disciples of all nations, baptize, and teach […] (Cf. Mt. 28, 18-22) cannot be divorced from the “Great Commandment” of love of God and neighbour (Cf. Mt 22, 34-40). If “evange[ii]lism as the invitation for authentic discipleship is at the heart of missio Dei” (Outline of the Ecumenical Conversation on the theme: “Evangelism today: new ways for authentic discipleship, 2013.”), as disciples of Jesus Christ all Christian are called upon to be agents and co-operators in God’s outreach to whole humanity. The missio ecclesia, the mission of the Church  thus, ought to be grounded on the Trinitarian life as a communion-in-mission. Divisions and hostilities among Christians not only set a counter-witness but also weakens “the promotion of the healing and reconciling message of the Gospel” (Outline of the Ecumenical Conversation on the theme) as well as the ecumenical and interreligious dialogue. In my short input, I would like to pay attention to following three points:

- Conflicting understanding of Christian evangelism, conversion and proselytism 

- Conversion debate and Religious Liberty  

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

Conflicting understanding of Christian evangelism, conversion and proselytism

Three sets of empirical population data: (i) births and deaths; (ii) converts to and converts from; and (iii) immigrants and emigrants contribute to the increase and the decrease in world religions. It is a social phenomenon that Christianity is shifting to the global South with the changing demographics of Christians. “Christianity is expected to grow as a proportion of Africa’s population, from 143 million in 1970 (38.7% of the continent’s population), to 630 million by 2020 (49.3%). In Asia, Christianity is growing more than twice as fast as the general population, mostly through conversions, though it is still a minority religion there (only 8.2% in 2010)”.[iii] The growth of Christianity shows the obedience of the disciples of Christ to the Great Commission. Yet, the spread of Christianity in the southern hemisphere raises potential political difficulties, and on occasions leads to violence. Proselytism can be defined as an illicit form of evangelism or an unethical activity.[iv] Evangelism of some Christians includes also the members of the Catholic as well as other churches. These groups squabble and feud with one another, often politely but sometimes polemically and at times violently. Christians fighting among themselves to convert baptized Christians and others pose a serious missiological and ecumenical problem. This dispute erupts due to conflicting understanding of Christian conversion which is shaped by one’s view of evangelism. All have the legitimate right to present the Gospel. Yet, the attempts at “sheep stealing” or winning members by dishonest means leads to negative proselytism. Some Christians justify the attempts of evangelizing the so called “nominal Christians” thus: “even though they have been baptized, they are only Christians in name so they need to be won back to the Saviour”. The lack of consensus on evangelism and conversion often leads to dismissive charges and counter-charges (sects, unbelievers, proselytism). “The disunity of Christians always ‘scandalizes the world, and damages the most holy cause, the preaching of the Gospel to every creature’ (Decree on Ecumenism, 1)” (The Secretariat for Promoting Christian Unity, in Information Service, 97 1998/1-11, Report IV. N. 78). Moreover, the proselytism hinders the common witness and further widens the Christian disunity. This situation requires the disciples of Jesus to seek mutual conversion before converting others. 

Conversion debate and Religious Freedom

The confusion of equating the terms “proselytism” and “evangelism” with aggressive and insensitive missionary approach has impacted interreligious dialogue and civil society. The aggressive missionary zeal of some Christians has given birth to conflicts and tensions not only among Christians but also with other religions. (Islam is also accused of aggressive missionary zeal, Hindu fundamentalists of India seek to re-convert India to an entirely Hindu state). Thus, other religions often accuse Christians of “unethical conversions” or “forced conversions” and vice versa. Traditional Christian churches point their finger at some new Christian groups as the culprits. Moreover, many new Christian groups - including Catholic and mainline churches in some countries - are fighting for religious freedom and accuse the followers of the other religions of persecuting them. The growing religious fundamentalism further adds fuel to the fire by threatening the peace and the stability in the world and also laboriously built interreligious dialogue. Some countries and States have attempted or have already passed “anti-conversion” laws, prohibiting or greatly restricting any kind of Christian evangelism. 

The conversion debate also has sparked off a human rights debate. The foreign religion(s) demands freedom for propagating its message whereas the native religion(s) seeks to ensure the right of liberty conscience – leave us alone! Accordingly it has given birth to a chain of conflicts:

- A theological and missionary war – defaming and demonizing rival Christian groups at the cost of ecumenical spirit of the previous decades. 

- Interreligious distrust and conflicts 

– ruining the interreligious dialogue constructed in the recent decades with great difficulties. 

- A legal battle – intervention of local political leaders often in favour of a local religion(s) thus politicising the conversion debate. 

- A global right talk 

– intervention of human right  organizations and some Western government on the need of the religious freedom.

Religious freedom world-wide is at increasing risk today. It ought to be mentioned here that Christians are the most persecuted religious group today. According to a 2011 Pew Forum study found that Christians are harassed in 130 countries, more than any of the world’s other religions. Freedom of religion is a fundamental, inviolable and non-negotiable right of humans. Moreover, everyone has a right to invite others to an understanding of their faith. Yet, the right to share one’s religious beliefs, should not violate other’s rights and religious sensibilities. This situation requires a “code of conduct” on Christian witness.  

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

The worldwide increase of religiously inspired conflicts and intra-Christian proselytization continue to sour ecumenical as well as interreligious unity. The document “Christian Witness in a multi-religious World: Recommendations for Conduct” is the fruit of a five year long period of consultations, compromises and consensus. The first consultation entitled “Conversion, Assessing the Reality” was held in Lariano, Italy 2006, with the representatives of different religions (Buddhism, Christianity, Hinduism, Islam, Judaism and Yoruba religion)[v] and the PCID and the WCC-IRDC.  The consultation on the theme “conversion” was timely and urgent at that time as the “Report from the Interreligious Consultation on "Conversion - Assessing the Reality”, rightly mentions, it is “an issue which is often the cause of misunderstanding and tension among communities in many parts of the world”. “Towards an Ethical Approach to Conversion - Christian Witness in a Multi-religious World” was the second Consultation held in Toulouse, France, 9 – 12 August 2007. The World Evangelical Alliance together with Pentecostals from the United States were invited by the WCC, to participate in the consultation. Thus, the second one was a consultation solely between representatives of Christians to provide input into the eventual Code. The participants of the third (inter-Christian) consultation met in Bangkok, Thailand, from 25-28, January, 2011 and finalized the document “Christian Witness in a Multi-religious World: Recommendations for Conduct”.[vi] It contains three main parts namely: (i) a basis for Christian witness, (ii). principles and (iii). recommendations. Let us pay attention to them succinctly. 

(i). A basis for Christian witness is enumerated with a scriptural basis. Thus, Jesus is the supreme witness and Christian witness emanates from the triune God in the form of proclaiming the kingdom, serving the neighbour and the total renunciation of the self. Hence, the teaching of Jesus Christ and the early witnesses of the Church, provide the guide for Christian mission. In a multi-religious environment, the Christian witness embraces dialogue with religions and cultures. The witness ought to go on, in and out of season in spite of hindrances. Christian witness must avoid un-Christian methods of carrying out mission such as resorting to deception and coercive means for conversion. Christians can and must witness but conversion is the work of the Holy Spirit.   

(ii). Principles for Christian witness in fulfilling Christ’s commission in a multi-religious context. There are twelve principles: acting in God’s love, imitating Jesus Christ, Christian virtues, acts of service and justice, discernment in ministries of healing, rejection of violence, freedom of religion and belief, mutual respect and solidarity, respect for all people, renouncing false witness, ensuring personal discernment and building interreligious relations. The above principles, laying down a practical guide with ethical approach, seek to overcome and minimize the controversies and tensions related to Christian mission and conversion. 

(iii). Six Recommendations lay down a pastoral and catechetical approach for Christians especially working in interreligious contexts. Accordingly, Christians need to: (a). Study issues mentioned in this document with an eye to formulate guidelines relevant to Christian witness in the given context if possible ecumenically and in consultation with representatives of other religions. (b). Build relationships of respect and trust among churches and other religious communities to iron out suspicions and breaches of trust. Thus, interreligious dialogue contributes for resolving conflicts, restoring justice, healing of memories, reconciliation and peace-building. (c). Encourage Christians to strengthen their own religious identity and faith and deepening the knowledge of other religions. (d). Cooperate with other religions for justice and common good. (e). Call on governments to respect religious freedom. (f). Pray for all neighbours.   

Implementation of the Recommendations

The document recommends the churches, regional confessional bodies and mission organizations working in interreligious contexts to “study the issues and where appropriate formulate guidelines for conduct regarding Christian witness applicable to their particular contexts. Furthermore, the following actions have been taken to implement it.

-The translation of the document into different languages. 

-The dissemination of the document.

-Publicity to the document:- Articles related to the document have been published in papers and theological journals.

Two brief meetings directly related to the document have been held. 

Conclusion

One of the main objectives of this ecumenical conversation is to address the key challenge of how evangelism can best witness the Good News to people of all cultures. We, the disciples of Jesus Christ ought to undergo a personal inward conversion by purifying our respective communities in order to put into practice the recommendations for conduct on Christian Witness.   Pope Benedict XVI remarks that Missionary outreach is a clear sign of the maturity of an ecclesial community" (BENEDICT XVI, Verbum Domini, 95). Pope Francis at the very beginning of his ministry spoke of the importance of Christian unity for evangelism. “Let us ask the Father of mercies to enable us to live fully the faith graciously bestowed upon us on the day of our Baptism and to bear witness to it freely, joyfully and courageously. This will be the best service we can offer to the cause of Christian unity, a service of hope for a world still torn by divisions, conflicts and rivalries. The more we are faithful to his will, in our thoughts, words and actions, the more we will progress, really and substantially, towards unity (Audience with Representatives of the Churches and Ecclesial Communities and of the Different Religions, 20 March 2013). 

For today’s world, afflicted by many ills, interreligious and ecumenical dialogue are a sacred duty and a vital necessity. Christian Witness in a Multi-religious World: Recommendations for Conduct “addresses practical issues associated with Christian witness in a multi-religious world” (Preamble). New ways for authentic discipleship today, require the Christians across the world to study this document to overcome the conversion and proselytism related issues in order to give witness to the healing and reconciling message of the Gospel. It is not a utopia but a sacred duty of all disciples of Jesus Christ to implement its recommendations for a better tomorrow.

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