Blog Post
A H Harry Oussoren • Mar 31, 2020
The Spirit Who Works in Us and Others - Series Post 5
Continuing the conversation "From Generation to Generation" with my father, Rev. Dr. A H (Arie) Oussoren (+1968) and his 1945 doctoral thesis for the Free University of Amsterdam, entitled William Carey - Especially His Missionary Principles.
I find it hard to get beyond the assumption, as understood by Carey and large segments of the Christian church of that era, that the final goal of "mission" was to convert the "heathens" and to baptize the people the missionaries felt called to serve. My father's thesis accepted this assumption as a given and did not probe this accepted fundamental purpose for mission. I cannot avoid analyzing and, on theological grounds, rejecting this basic assumption.
To be sure, as indicated in my previous blog post of this series, the missionary enterprise, working within an objectionable imperial and colonial system imposed on India, did bring people who made important contributions to Indian society. Even in a culture of political domination and control, self-sacrificial and creative activities can and do take place. We know, for example, that as horrible as war is, many heroic and generous acts of self-giving take place and these are not to be despised. But these virtuous deeds do not justify war and no one would wish for war to generate beneficent acts. Just so in a colonial society, unwanted as it may be given the unjust assumptions and negative consequences for the lived life of the people oppressed, virtuous acts of kindness and self-giving can and do take place. To be sure, William Carey can be and is recognized for such beneficent acts during his life work centred at Serampore University in West Bengal, India.
Nevertheless, the principal assumption for his missionary endeavor merits challenge.
A conversation some time ago with a young "born again" Christian confirmed in me the awareness that this disciple felt it was their duty to convert me as their way to show love for me. If I were saved, as they understood it, then I would avoid the pangs and punishment of hell and gain eternal life in "heaven" with God and Jesus. What more loving thing could possibly come my way?
So their conversation with me was a resolute effort to convince me of the folly of my way of being a friend and companion of Jesus Christ and to call me to their way - the "born again" way, as they understood the Johannine text (John 3:3). My part of the conversation was simply dismissed as resistance to the way, truth, and life - discipleship as they professed it. The only acceptable saving response was to identify with their way of being a person of faith in Jesus Christ.
This is, of course, not uncommon even today. We see fundamentalist, literalist disciples actively engaged around the world trying to convince by word, deed, and other means that heaven will elude people if they have not "taken Jesus as their Lord and Saviour" in the way they understand it. Not accepting their way is to put oneself beyond the reach of God's love.
My main objections to this misbegotten strategy are threefold:
1. Anthropological: our humanity is not taken seriously. Instead of an I-Thou relationship, I become an object required to submit myself to the other's belief about how to be a friend and companion of Christ. They seek to transform me into their image, as opposed to acknowledging that I am and all humans are created in the image of God. My humanity is subordinated to their cherished way of believing. Right belief is made the most important quality of being human, transcending my humanity as I am. The Golden Rule is betrayed. As I read the scriptures, the Jesus who befriends me, accepts me as I am and his companions on the Way are called to do the same.
2. Theological: God loves the one human family unconditionally. But in the traditional mission scenario, divine love becomes conditional on being converted. Jesus' total self-giving for the entire human family and for Creation is subordinated to a standard of right belief. The Great Commandment is hollowed out by a condition set by another person claiming divine authority. Such a position fails to acknowledge that theological enterprise is always limited but Divine truth is limitless and humans are never capable of fully comprehending
the Divine reality. Theology by humans is always limited to apprehending
God's reality and the amazing grace that transcends all knowledge and human wisdom. It is incumbent on all persons of faith to embrace humility about their knowledge of God and their ability to determine others' need. At the same time, measuring and limiting God's mission to converting others - "heathens", who don't conform to our notions - witnesses to the claim "your God is too small" and the necessity of liberating our ideas of God from our conceptually limiting boxes.
3. Pneumatological -
Conversion is never the burden of the Christian preacher / missioner. The goal of the preacher and all companions of Jesus Christ is simply to be faithful, led by the Spirit, to share Good News in word and in deed. The Spirit is ubiquitous (John 3:8) - never limited by human designs or boundaries - nor limited to those who try to define the Spirit's ways. The Church does not possess the Spirit. The Spirit may breathe life in the church, as the Spirit breathes life into all humans. Where people respect and love each other, walk humbly and generously as companions, seek justice for all - both near and far, give themselves freely for the common good of God's one human family, live with respect in and for God's good Creation, and celebrate the sacred presence in all of life - that is the ubiquitous Spirit "who works in us and others." (The New Creed, United Church of Canada)
Many Christians, including The United Church of Canada of which I am a part, have moved beyond the "conversion" way of measuring the efficacy of Christian mission, . My next posting will focus on faith-filled efforts to go beyond this conversion-oriented mission strategy.
Pilgrim Praxis
The genocide in apartheid and settler colonial Palestine urgently calls for urgent discernment and action. Could the ongoing rounds of blood letting and destruction finally end to begin a journey toward truth, and justice-based peace? I hope so for the sake of all who dwell in this (un)Holy Land.