Baptist Theological College

T. Chikri, Pfutsero.

Faculty- Student Seminar

Topic: Conversion as a Missiological Issue: Facets and Nuances

Presenter-Rukuzo Ruho
2nd Nov’07.

Introduction

It is often said that where conversion is no longer sought and expected, Christianity has ceased to be
a living faith.1 Yet, at times we can observe that conversion has taken the backseat in the light of
other influential ideologies and phenomena both from within and without the church that appear to
distort or diversify the general Christian understanding of the meaning and concept of the term. The
question then is, how do we understand the term? The term conversion may be discussed in relation
to a variety of disciplines, including biblical studies, history, theology, sociology and psychology.
Its implications are wide-ranging, since conversion is a non- religious as well as religious
experience.2 However, the paper taking into account the diverse views shall be concerned more with
its significance in Christian scheme and more particularly as a missiological issue. This will also be
done against the backdrop of the biblical understanding of conversion, popular church statements,
Indian constitutional provisions, U.N. declarations and voices from various quarters. Embeded in
such understandings one can see facets and nuances in one’s understanding, usage and practice. Let
us begin with the biblical understanding.

1.Biblical understanding of the term conversion

In the Old Testament covenant is the key to the full understanding of faith, sin and conversion. The
return to Yahweh is essentially a total change of heart, a re-orientation of one’s entire being towards
the God of the covenant. The complete ‘about turn demanded by the prophets is always directed to
Yahweh as its term (except in Neh.9:28 where the object of return is the law) 3 In the New
Testament the main root used to express the idea of conversion are metanoi/a,ein which refer ‘to the
interior change of the heart’ and epister/ephein ‘connotes the return to God. metamelesthai means
‘to be sorry and change and for the human change of mind’.The understanding of the term
conversion as such is derived from ideas associated with the Hebrew tesuvah implying ‘turning
‘and rooted in shub ‘to return home’ and the Greek metanoia ‘involving a marked change of mind
and direction’. Grenz deals with another relative term Eppistrepho and rightly states that it is
broader, sometimes including the idea of faith and hence referring to the entire conversion process. 4
In the same manner Laubach further asserts that it is “a fundamentally new turning of the human

1
?
Lesslie Newbigin, The Gospel in a Pluralist Society, (Michigan: Wm. B. Eerdmans Publishing Co,1994) p. 147.
2
S. S. Smalley, “Conversion” in New Dictionary of Theology, edited by Sinclairs B. Ferguson et.al., (Liecester:
Intervarsity Press, 1994), p.166.
3
Julian Saldana, “Biblical Conversion and the Indian Context” in Bible and Mission in India Today, edited by
Jacob Kavuncal & F. Hranghkuma (Bombay: ST PAULS, 1993) p. 216.
4
Stanley J. Grenz,Theology for the Community of God (Michigan: Wm B. Eerdmanns Publishing Company,
2000) 407.
1
will to God, a returnikng home from blindness to the saviour of all. 5It has been defined both as
change of religion and as formal recommitment to Christianity- as event and process, and in terms
of a break from or continuity with the past. 6 On the relationship of “first” and “ongoing”
conversion, and the status of group conversions related to individual conversion, discussion
continues. Conversion, then, is complex and multifaceted.7

1.1. Continuity- discontinuity debate and its implications on conversion

Based on the bible one tradition while recognizing the uniqueness and universality of Christ
emphasizes the continuity of God’s revealing and redeeming activity in Christ with his activity
among all man everywhere, as Jesus enlightens every wo/man (Jn.1:1-9), before the birth of Jesus,
‘Christ’ was with the Israelites in their wanderings in Sinai (1Cor. 10:4). And Acts 14:17 assures us
that ‘God did not leave himself without witness’ even among those who knew none of the biblical
revelation. In this view, the logos was everywhere, preparing the way for the gospel. Recent
contribution towards this understanding is Tillich’s concept of ‘the latent church’ and Rahner’s
thought about ‘the anonymous presence of God in the non-Christian world’ 8. To the above view
one may opine that if this view is upheld and elevated romantically Christian witness as conversion
would take the rear seat and lose priority consequently.

The other tradition, on the contrary, believes there is a radical discontinuity between the realm of
the Christian revelation, and the whole range of non-Christian religious experience. In this view the
non- Christian religions are the various efforts of man to apprehend God, whereas Christianity is the
result of the self-disclosure of God in Jesus Christ. God has spoken to mankind in the person of
Jesus Christ and there is salvation in no one else.(Acts 4:12) The most forceful exposition of this
position in modern times came from the writings of Hendrik Kraemer based on the theology of Karl
Barth.9 In contrast to the continuity if this position of discontinuity if upheld fanatically, conversion
is sure to become priority number one i.e., to bring the non Christian fold to the saving knowledge
of Christ.This at times may appear to be ulterior or even become forceful.

1.2. Issues involved in understanding the relative terms proselytism and conversion

Originally proselytism is referred to the attempt made by the Jews to spread their faith among the
Gentiles. In the Old Testament there is mention made of the stranger or client (Hebrew ger) who
lived in the midst of Israel and had special privileges. The Hebrew is translated into proselutos in
the Septuagint and so the proselyte was a stranger accepted into the Israelite community.10 Though
the word proselyte remained an innocent term for convert in Christian usage, today proselytism is
used in a negative sense to characterize evangelism. 11 A classic example in this regard is Maria
Aagaard’s statement stating that aggressive evangelism aimed at reaching uprooted peasants and
5
F.Laubach, quoted in Stanley J. Grenz,Theology for the Community of God, 407.
6
Anthony J. Gittins, “Conversion” in Dictionary of Mission: Theology, History, Perspectives, edited by Karl
Muller et.al., (New York: Orbis Books, 1998), p. 87.
7
Anthony J. Gittins, “Conversion” in Dictionary of Mission: Theology, History, Perspectives, edited by Karl
Muller et.al., (New York: Orbis Books, 1998), p. 87.
8
Gerald H. Anderson, “Continuity and Discontinuity”, in Concise Dictionary of Mission, edited by Stephen Neill
,et.al., (London: United Society for Christian Literature Lutterworth Press, 1970) p. 146.
9
Gerald H. Anderson, “Continuity and Discontinuity”, p. 147.
10
Raymond J. Hammar, “Proselytism” in Concise Dictionary of Mission, edited by Stephen Neill ,et.al., (London:
United Society for Christian Literature Lutterworth Press, 1970) p. 501.
11
Simon Barrington- Ward, “Proselytism” in A New Dictionary of Theology, edited by Alan Richardson et.al. ,
(London: SCM,1984) p. 475.
2
battered struggles with crushed middle class aspirations will have to go by its proper name-
proselytism, which actually is a corruption of authentic Christian witness. The conflict, the pain and
the confusion is only augmented by the fact that many of the evangelization efforts are backed by
ample economic resources appearing to be inducement making it possible to foster community and
identity building, personal and social development which indeed is not true Christian conversion. 12
Repudiating proselytization efforts the report on CWME states “Proselytism …creates major
obstacles for our common witness. Some Christian Church and evangelical bodies are actually
engaged in proselytizing Christians already belonging to Orthodox churches”.13

A further issue is that a new theology is being embraced, which hold that God’s covenant with
Israel through Abraham establishes all Jews in God’s favour for all times, and so makes faith in
Jesus Christ’s salvation needless so far as they are concerned. 14 Attempts to bring Jews to faith in
Jesus are frequently denounced as proselytizing. This term is often used to imply dishonest and
coercive modes of inducement, to appeal to unworthy motives and in disregard of the question of
truth even though it is truth that is being disseminated. 15 It has been observed that the term
proselytism and conversion are different and yet, modern connotations grade them together.
Moreover, proselytism has come to connote inducement and even coercion.

2. Understanding the term conversion through the ages

Historically speaking one may contend that the understanding of conversion changed in three
stages: first from the fourth century onwards- it was vocation, especially to the monastic life;
second- transfer of allegiance from one religion to another and third- in the pietistic movement it
meant change of the moral and spiritual condition of self 16 The medieval Roman Catholic
theological understanding of conversion was shaped by Augustine who formulated the doctrine of
original sin and predestination which necessitated a radical conversion experience that only God
could bring about. Martin Luther while reacting to Church’s abuse of power asserts that since a
believer was now understood to have a direct contact with God, one can do so independent of the
Church.17 Calvin describes conversion as a “transformation not only in the external works, but in the
soul itself, which is able only after it has put off its old habits to bring forth fruit conformable to its
renovation”18 Later on Barth compares conversion as the process of ‘awakening’ from the ‘sleep of
death’ which is possible only through the ‘power of the mystery and miracle of God’. 19 Therefore,
to Barth Conversion is a life-long process rather than an event. To Bonhoeffer “When Christ calls a
man, He bids Him come and die.” And to live out their “secular calling” becoming a “church for
others”20 More recently, Rahner emphasizes the ethical dimension of conversion and believes it is
gradual. Even a sudden conversion may be a result of a long term process. 21 Gutierrez calls for a
12
Anna Marie Aagaard, “Mission Tomorrow: Nothing Will Be Easy” in International Bulletin of Missionary
Research. (Michigan: William B. Eerdmans Publishing Company, 1991) p. 20.
13
?
James A. Scherer & Stephen B. Bevans, New directions in Mission and Evangelization 1, p. 140.
14
James A. Scherer & Stephen B. Bevans, New directions in Mission and Evangelization 1, p.107.
15
Ibid.
16
J.G Davies, Dialogue with the World, (London: SCM, 1967), p. 50.
17
Sebastian C.H. Kim, Understanding Religious Conversion: A Study of Theological, Anthropological and
Psychological Perspectives in Missiology for the 21st Century: South Asian Perspective edited by Roger E. Hedlund &
Paul Joshua Bhakiaraj, (Delhi: ISPCK, 2004), pp. 543-4.
18
John Calvin, Institutes of the Christian Religion Vol 1, trans. Henry Beveridge, (Londfon: James Clarke & Co.,
1957, p. 513.
19
Karl Barth, Church Dogmatics, Vol. IV/2, p. 555, quoted by Sebastian C.H. Kim, Understanding Religious
Conversion. p. 544
20
Quoting Dietrich Bonhoeffer, in Sebastian C.H. Kim, Understanding Religious Conversion. p.544
21
Karl Rahner, “Conversion” in Karl Rahner(ed.), Encyclopedia of Theology: A Concise Sacramentum Mundi,
(London:Burns and Oates, 1975, p. 291.
3
“conversion to the neighbour, to social justice, to history” which is implied in our conversion to the
Lord.22 Guiterrez affirms orthopraxis in reaction to orthodoxy, and social action
in place of piety and religion.23 It is evident that context also determines one’s understanding of
conversion and thereby places a demand on the nature of conversion that needs to be applied.

Let us also see how certain popular statements appear on the issue of conversion:
a) In the Conciliar Ecumenical Statements conversion involves ‘a turning from and a turning to’. It
always implies a transfer of loyalty and means becoming a citizen of God’s kingdom through faith
in Jesus Christ. Conversion includes individual and societal, vertical and horizontal, faith and
works. (James 2: 19-20) It has to do with things which may not be bad in themselves, but which
stand in the way of our relationship with God and our fellows (Gen.22; Phil.3:2-8; Lk.18:22; 3:13)
It is an ongoing process. The call to repentance and obedience should also be addressed to nations,
groups and families. To, proclaim the need to change from war to peace, from injustice to justice,
from racism to solidarity, from hate to love is a witness rendered to Jesus and to his kingdom.24
b) In the discussion of the Roman Catholic Church, conversion was a side issue. When later taken
up (e.g. In 1967 by the semaine de missiologic at Louvain) conversion has meant the translation
from one Christian Church to another. However on this point ecumenical consensus (including the
Roman Catholics) has been reached that the term conversion should not be applied to a change of
membership between different churches.25
c) In the Ecumenical circles it retains the reference to conversion as a prominent point, describing it
as a personal decision to accept the saving power of Christ and to enter into his discipleship, but it
warns of a narrow delineation and includes a transpersonal, collective significance. Also the call to
conversion is seen as part of the missionary task together with engagement for justice and dialogue
with persons of other faiths.26
d) Article 18 of the U.N. Universal Declaration of Human Rights states:
“Everyone has the right to freedom of thought, conscience and religion; this right includes freedom
of thought, conscience and religion; this right includes freedom to change his religion or belief”. 27
Even though the freedom to change one’s religion is specifically mentioned, in the U.N Declaration
laws restricting or prohibiting conversion have also been passed28.

3. Conversion debate and the Indian constitutional provisions

It was in keeping with the constitution of the USA and various European countries, that a chapter
(part III, Article 12-35) was introduced in the Indian constitution and reads as follows: subject to
public order, morality, health and to other provisions of this part, all persons are equally entitled to
freedom of conscience and the right to profess, practice and propagate religion. The debate centered
around the following points: a) freedom to practice ones religion; b) freedom to propagate ones
religion; c) restrictions on conversions.29 It is noted that with great difficulty and after much effort,

22
Gustavo Gutierrez, A Theology of Liberation: History, Politics and Salvation, London: SCM, 1973,p. 118.
23
Sebastian C.H. Kim, Understanding Religious Conversion. p. 547
24
James A. Scherer & Stephen B. Bevans, New directions in Mission and Evangelization 1: Theological
Foundations: Basic Statements (New York: Orbis Books,1992), p.33 & 41.
25
Paul Loffer “Conversion” in Dictionary of the Ecumenical Movement, edited by Nicholas Lossky (Geneva:
WCC Publications, 1991) p. 230.
26
Ibid., p. 229.
27
Quoted in Julian Saldana, “The Indian Constitution and Conversion” in Conversion in a Pluralistic Context:
Perspectives and Perceptions, edited by Kirckwin C. Marak & Plamthodathil S. Jacob (Delhi: ISPCK,2000) p.84.
28
Paul Loffer “Conversion” in Dictionary of the Ecumenical Movement, p. 229.
29
Julian Saldana, “The Indian Constitution and Conversion” p. 67.
4
especially by representatives of the minorities, that freedom to profess, practice and propagate
religion was explicitly acknowledged in the Indian constitution.30

In India there has been many attempts to thwart conversion through legislation. A number of states
have passed anti- conversion bills, and finally as private members introduced a bill in parliament to
oppose conversion. “The India Converts (Regulation and Registration) Bill” 1954, “the Madhya
Pradesh Conversion bill”1963, the First “Freedom of Religion Act” 1967”. 31 and the second
“Freedom of Religion Act” 1968 where parents were to produce affidavit for minors before the
magistrate showing that there were no inducements involved’, 32 the supreme court ruling in 1977
states that there is no fundamental right to convert any person to one’s own religion and the third,
Freedom of religion Act” the freedom of Religion Bill 1978 was to protect scheduled castes and
tribes. The persecution of Christians in Arunachal Pradesh and elsewhere raise the question as to
why such a spate of bills to prevent conversion though they are euphemistically called “Freedom of
Religion Bills”.33 The Supreme Court also upholds the right of the parliament to amend even the
Fundamental Rights, provided the basic features of the constitution are preserved.34 To understand
the real implementation of the theoretical provisions it is best assessed in the light of day to day
realities.

4. Conversion issue in India

India is very much familiar with the concept of conversion from one religion to another. In the 16 th
century BC, many Hindus became Buddhists; there were mass conversion to Islam in the 15 th and
16th centuries. Conversion to Christianity may be said to have taken place from the 1 st century. It
saw high points at various periods like the 16 th, 18th and 19th centuries. Recently we witness
conversions to Neo-Buddhism and Islam and reconversion to Hinduism. 35 In the context of India,
conversion has become an ambiguous word. According to Jacob Kavunkal, the word is the most
misunderstood term in the religious vocabulary of India.36 It has led to serious communal conflicts
and tensions and has resulted in law and order problems in some places. In this regard ,S. Michael
says, “conversion may bring the individual into conflict with his family, neighbour, society and
culture”.37 The Delhi based Weekly Indian Currents (July 6, 1995,p.1) talks of the VHP’s then plan
to counter conversions: the formation of a group of some 10,000 baraprathis as volunteers who
would go into the villages to make sure that no conversion takes place. 38 In this regard one can
recollect what Reinhold Neibuhr has to say as “The tendency to claim God as an ally for our
partisan values and ends is the source of all religious fanaticism” 39 Indeed one can claim that many
Indians resent the Christians became Christianity(message of the cross) first came along with the
British flag(guns) in the colonial era. Moreover the missionary methods fell short of
30
Ibid.
31
Joseph Mattam ,“Conversion in the Bible” in Mission and Conversion: A Reappraisal, edited by Joseph
Mattam &Sebastian Kim (Mumbai: ST PAULS,1996), p.103.
32
?
Andrew Wingate : “Hindus, Chritians and Muslims in South India: Attitude to Conversion and Other Related
Issues” in Mission Paradigm in the New Millennium edited by Millton Jeganathan (Delhi: ISPCK, 2000) p. 183-205.
33
Joseph Mattam ,“Conversion in the Bible”p. 103.
34
Plamthodathil S. Jacob, “Hindu and Christian: Conversions and Transformations” in Conversion in a Pluralistic
Context:Perspectives and perceptions edited by Kirckwin C. Marak & Plamthodathil S. Jacob (Delhi ISPCK,2000) p.
82.
35
Joseph Mattam ,“Conversion in the Bible”p. 101.
36
Eeuwot Klootwijk, “ Mision, Witness and Convesion in Relation to Dialogue” in Bangalore Theological
Forum. Vol.xxv. No.1 (March 1993) p. 48.
37
Bhimrao S. Thavare, “Trends in the Theology of Conversion” in Conversion un Pluralistic Context:Perspectives
and perceptions edited by Kirckwin C. Marak & Plamthodathil S. Jacob (Delhi ISPCK,2000) p. 47.
38
Joseph Mattam ,“Conversion in the Bible”p. 103.
39
“Christ Recrucified” Times of India 7.1.1999.
5
contextualization efforts coupled with a “higher than thou” attitude rendering Christianity arrogant
and irrelevant.

4.1. Dalits and conversion

Today, there is malice about the fact of conversion in India. In the 80’s the opposition to
conversion became very acute because some 2000 harijans were converted to Islam in Tamil Nadu.
One may at this point ask with such an insignificant number of conversion in Meenakshipuram,
why such an outcry? In connection with the above event village hindu leaders were invited to Delhi
to be encouraged by Indira Gandhi the then prime minister of India. Many commissions went for
survey but found that the dalits were not the poorest but since their struggles to progress was
eventually thwarted by their caste status they converted. 40 A Journal of Vivekananda Kendra
Publication Trust (1979/2), “Christianity in India: A critical Survey” is a scathing attack on
missionary activity in India. It is a passionate plea to arrest conversion even through legal sanctions.
This book is symptomatic of the feeling against conversion in India, an opposition that is growing in
strength day by day. The same journal in its more recent issue (1995/1) Dimension of Conversion is
equally virulent in its attack on missionary activity and conversions.41

According to O.P. Sharma there are two types of conversion- the higher and the lower. Regarding
the lower type; mainly in the poorer and backward part of India conversion are undergone more for
socio-economic reasons than desire for the highest spiritual enlightenment. In other cases people
have resorted to them inorder to escape the otherwise inescapable caste and other oppression, they
would appear to be justified. Evidently this basic change or conversion is vastly different from the
one that merely changes the religious label of a person without effecting any change of heart. 42
Raghava Iyenger on the factor of Dalit conversion states “indeed, the best thing that can happen to
them is conversion…for there is no hope for them within the pale of Hinduism.” 43 Indeed Jesudas
has a case in point when he propounds that theological discussions on conversion that do no seem to
address seriously the stereological relation of specific contexts are bound to be misleading.44

4.2. North East tribals and conversion

There is no denying the fact that the power of the Holy Spirit moved the tribals along with the
instrumentality of the missionaries and that there were genuine conversions. However, even as
Christianity reached the soils of North Eastern tribals one can notice a significant correlation
between conversion movements and crises. For instance the earthquake in 1897, which led to large
scale conversion among the Khasis and Syntengs. Similar was the outcome of the failed Kuku
rebellion 1917-1919, the bamboo famine in Mizoram 1911-12, (In relation to this R.L. Hnuni that
even now people are looking for peace re-examinig the Christian faith even as another phase of the
bamboo flowering is taking place45) and the II World War 1939-45, which extended into a furious
battle at Kohima. It is evident that to a large extent conversion happens in the midst of calamities.
Indeed the value of ‘the light’ was felt in the dark nights. However, Vanlalchuanawma feels that
the chief spur to the conversion movement came from “the traumatic experience” of modernization
40
?
Andrew Wingate : “Hindus, Chritians and Muslims in South India: Attitude to Conversion and Other Related
Issues” in Mission Paradigm in the New Millennium edited by Millton Jeganathan (Delhi: ISPCK, 2000) p. 183-205.
41
Cited in Joseph Mattam ,“Conversion in the Bible”p. 103.
42
O.P. Sharma, “Conversion is of the Heart and Mind,” Times of India, 22.11.1999, p. 8.
43
Julian Saldana, Pattens of Conversion in Indian Mission History in Mission and Conversion: A Reappraisal,
edited by Joseph Mattam &Sebastian Kim (Mumbai: ST PAULS,1996), p. 81.
44
Jesudas M. Athyl, The Conversion Debate in India: From Tambaram to Hans Ucko to a Subaltern Perspective
in Dharma Deepika, Issue 26. Vol.II. No. 2, July- December 2007, 72
45
Interview with Prof. R.L.Hnuni, Principal Academy of Integrated Christian Studies.
6
in the wake of the British rule that brought subjection to an external political authority for the first
time. An alien administrative and judicial system, modern medicine, communication and education,
a money economy and the new life-style replaced the traditional socio-political and religious life of
the tribals extensively. These factors were responsible in preparing the tribals to convert in mass. 46
It appeared that becoming a Christian entailed being introduced to such an advanced sort of
civilization.

Another important issue is the conversion of the chiefs into Christianity and other leading men into
Christianity leading to conversion of the whole village. 47 One can observe how the social leadership
played a crucial part in mass conversions. The chief on professing a new belief would imply that
subsequently the same belief would become an established norm for the whole village. The issue at
hand is to see that proper teachings of the Christian faith is imparted to all so that they are able to
relate their old culture with the supposedly new one in the light of the gospel message. It is also
observable on the other hand that the Spirit of the Lord also moved resulting in revival movements,
thus the tribals responded and converted into the Christian faith.

5. Dialogue and conversion in a pluralistic context

The WCC guidelines on dialogue with people of other faith in Geneva 1979 states that dialogue is
not a secret weapon in the armory of an aggressive Christian militancy. 48 In dialogue one’s free
decision to change, commitment is taken into account. This is not a truimphalistic approach and in
this regard Samartha says, “Genuine conversion is always possible in the process of inter-faith
dialogue but not necessarily from other religion to christianity”. 49 This sort of conversion Haque
says is a dynamic process of turning to God and it does not mean taking him out of his community
and joining the church. A Christian may also be willing to change his commitment.Hence the
purpose of dialogue should be seeking better community in the struggle for justice, peace and
integrity of creation and not the change of religion.50

Another potent proposition is that Hinduism and Christianity are together when it comes to
proclaiming the glory of the ‘spiritual rebirth’. The Bhagavad Gita tells of a great durachari,
becoming a saint, and he that was an ajuna and a totally self centered person from which all evil
and wickedness ensue, eventually becoming wise. Here the ‘self’ stands for the Supreme Divine
present in all beings. On the other hand the Bible too urges ‘renewing of the mind- the need to
become transformed ‘ or ‘be born again in spirit’. Thus can one gain entry into the kingdom of
heaven or attain ‘the peace that passeth all undersatanding’. 51 O.P.Sharma asserts that these type of
salutary conversion, exhorted by both the sacred book of the faiths is indeed one which is “most
devoutly to be desired”. It does not require that the subject be brought from one religious field to
another, but from irreligion, in its various forms to religion as such- the universal religion common
to all humanity, and which is based on truth, love and fellow feeling.52

So from this dialogical point of view one need not change one’s religion or encourage others to
change theirs- but one should change one’s course of life by giving up one’s narrow religious
46
?
Ibid.
47
Vanlalchuanawma, Christianity and Subaltern Culture: Revival Movement as Cultural Response to
Westernisation in Mizoram (Delhi ISPCK, 2006) p. 212.
48
A. Haque, Mission and Dialogue in the New Millennium (Delhi: ISPCK, 1999) p.69.
49
S. J. Samartha, “ Dialogue in a Religiously Plural Society” in The Multi- Faith Context of India: Resource and
Challenges for Christian, edited by Israel Saalvanayagam, (Bangalore: BTESS,1992) p. 15.
50
A. Haque, Mission and Dialogue in the New Millennium p.70.
51
O.P.Sharma, “Conversion is of the Heart and Mind,” p. 8.
52
Ibid.
7
outlook that makes for bigotry fanaticism and subsequently bloodshed. 53 My religion versus yours,
exhorts Swami Vivekananda, should become a thing of the past, for religious bigotry, and a ‘holier
than thou attitude’ is the worst form of irreligion. 54 Swami Dayananda Saraswati said that
Proselytism and conversion is violence of the grosser against the other and should not be allowed.
He also says ‘let us have peace among religions before religions meet for world peace. 55 At this
instance one may question while Christianity ought to be universal, is there a tendency for the sake
of relevancy a chance of becoming syncrestic and relativist as such falling short in proclaiming the
actual gospel?

In the Roman Catholic statements it is observed that though dialogue is a vital characteristic of
mission, it is not the goal of missionary proclamation. The secretariat for non-Christian goes on to
say : “According to the second Vatican council, missionary proclamations has conversion as its
goal: that non- Christians be freely converted to the Lord under the action of the Holy Spirit who
opens their heart so that they may adhere to him(Ad Gentes,13).”56 This statement is sensible to
mean that the intervention of God the Holy Spirit to stir the hearts of people is given primacy.
Christian should uphold this principle so that our conversion efforts do not appear otherwise. A
document issued by the Vatican secretariat for non-Christians entitled “The Attitude of the Church
toward the followers of other religions: Reflections and orientation on Dialogue and Mission”- in
the section commission and conversion (Article 37 to 40), the document reaffirms the Christians’
right to proclaim the gospel and to seek conversion of others, as long as this is not forced upon the
unbelievers. In the same breath it reaffirms also the primacy of conscience, especially in religious
matters.57

6. A response
6.1. It is more than just populating heaven
Preman Niles in a conversation with his father D.T. Niles few months before he died relates of what
his father had to say regarding Christian efforts in evangelism ‘the problem with evangelism
[conversion] is that we are too busy to populate heaven that we forget to get on with the business of
the kingdom”58 One can agree with the Niles that at times Christian efforts to convert tend to
overlook other starker realities of pluralism, contextuality, relevancy and tolerance. Without
hesitation one can claim that many a times Christians have had the problem of higher than thou
attitude which itself becomes the barrier in the true conversion process.

On the issue of conversion and culture wherever the Church present itself something foreign-not
because its message comes from God but because is clothed in a foreign dress and is allied with an
alien culture or an alien politic-evangelism will seem to be little than proselytizing . It is as the
Church becomes indigenous and baptizes the local culture into Christ that conversion will appear
not as sedation or the rejection of one’s own culture but surrender to the power of the God who can
make all things new.59 In a similar tone K.C. Sen Comments regarding denationalization “they
deliberately and voluntarily cut themselves off as soon as they are baptized….” 60In this, Men and
women may be asked to follow Christ still being proud of their culture or caste which they belong
making conversion with minimum social dislocation.

53
Ibid.
54
Ibid.
55
Satyem Manaptra, “Indian Delegation May Raise Conversiomn Issue,”Hindustan Times. 6. 6.2000,p. 8.
56
James A. Scherer & Stephen B. Bevans, New directions in Mission and Evangelization 1, p.140.
57
Raymond J. Hammar, “Proselytism” in Conscice Dictionary of Mission, p. 501.
58
D. Praman Niles: From East to West: Rethinking Christian Mission” (Missouri: Chalice Press, 2000) p. 180.
59
Raymond J. Hammar, “Proselytism” in Conscice Dictionary of Mission, p. 501.
60
Joseph Mattam ,“Conversion in the Bible”p. 107.
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Somen Das opines that there is both continuity and discontinuity in the conversion experience. One
has to continue to be embedded in one’s culture and history and promote all that is good, true and
beautiful in them. Also in our conversion we must discontinue with anything that negates fuller and
richer humanity and is contrary to the will of God. He continues to say that conversion therefore, is
both a transcendental and immanental experience- it is a divine- human encounter. For this reason
Paul was to prepare to be involved and to identify with others. He says to the weak I became weak,
that I might win the weak. I have become all things to all people that I might by all means save
some (I Cor. 9:22). In our conversion, we must be ready to identify even to the point of weakness
and thereby become vulnerable as Jesus Christ became vulnerable. This mean that for us in India, or
elsewhere conversion does not mean that the converted should become de-nationalized, de-
historicized and deculturalized.61

The ecumenical discussion indirectly exposed the western individualistic anthropology deeply
connected with the traditional concept of conversion. Accordingly third-world theology and
progressive western trends made little use of it or gave it a very different emphasis as conversion to
the world or conversion of structures. In this regard one may say that it is making Christianity a
religion after ones wish and whims which would be counter productive and in the longer run repel
rather than result in conversion. Further conversion begins with the repentance of those who do the
calling, who issue the invitation, i.e., the evangelists. Conversion is the daily enactment of baptism
by dying and rising with Christ; 62 even a complet about turn (Old Testament concept) and an
interior change of the mind and heart an an ongoing process(New Testament concept). They are to
live out their conversion continually in their endeavour to convert others. Christians should be
aware that though conversion is not ‘the only’ goal of mission it should remain “a top priority”. In
other words ones efforts in mission to provide education health care and better livelihood should not
shroud the full gospel lest it appear to be some sort of inducement. On the other hand Christian
mission should try to make the gospel relevant to the cultural context of the people so that
conversion would not result in their culture being dislodged and subverted which implies that the
top down replacement of the people’s culture with that of the missionaries culture does not take
place.

Conversion is best understood in its many and varied connotations even as Lewis Rambo say that
Conversion is paradoxical. It is elusive. It is inclusive. It destroys and it saves. Conversion is
sudden and is gradual. Conversion is personal and communal, private and public. It is both passive
and active. It is a retreat from the world and a resolution to go into the world. Conversion is an
event and a process. It is an ending and a beginning. Conversion leaves us devastated and
transformed.63 It may also be temporal and lasting. We may say that conversion is a sort of
transformation or a transition and the consequences of such a process.

Conclusion

It is evident that the church and all its organizations and people of other faiths have tried to
understand and address to the issues related to conversion. Even the Indian constitutional provisions
and U.N. declarations reveal how it has tried to eruditely and pragmatically tackle this
“hypersensitive” issue. In today’s parlance the term conversion itself and the various issues
involved in practice as has been observed is varied and many, and also very complex and sensitive
at the same time. Taking these to heart- the various facets and nuances one ought to approach the
61
Somen Das, Mission and Evangelism: “Relationship of Conversion Social Action and Ecclesiology” in Mission
and Evangelism (Delhi ISPCK,1998) p. 57.
62
James A. Scherer, Gospel Church and Kingdom: Comparative Study in World Mission Theology (Mineapolis:
Augsburg publishing House, 1987) p. 148.
63
Lewis R. Rambo, Understanding Religious Conversion, (New Haven: Yale University Press, 1993.), p. 176
9
problem and prospects that could arise as one tries to understand and practice conversion. This
remains an imperative because how Christians understand and practice conversion will determine
other people’s attitude them. Thus a proper understanding of the context summons an evangelist to
apply appropriate methods and see what type of conversion takes precedence. To this end a
Christian in involvement and dialogue with people of other faiths in a pluralistic context would
undergo a process of “metamorphosis” i.e., adapting with the change of time and context but always
envisioning the fuller reality such a process is intended to consummate upon. This calls us to always
listen to the voice of God the Holy Spirit that has been operational in every age: which indeed is a
process in the conversion process.

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Vanlalchuanawma, Christianity and Subaltern Culture: Revival Movement as Cultural Response to
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Manaptra, Satyem. “Indian Delegation May Raise Conversion Issue,” Hindustan Times. 6.6.2000.

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“Christ Recrucified” Times of India 7.1.1999.

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