Abstracts
Dukkha and Passio: A Christian Theology of Suffering in the (Theravāda) Buddhist Context
To be presented 11:00 a.m., February 27, 2010.
Veli-Matti Kärkkäinen
In his first sermon, Gautama Buddha identified dukkha as the main problem of humanity and existence. A term notoriously difficult to translate – “suffering,” “illness,” “unsatisfactoriness,”– it is more than just the root of human “problem”; dukkha is also one of the three characteristics of all existence alongside with impermanence (anicca) and no-self (anatta).
In Renewal theology and missiology, particularly in its Pentecostal-Charismatic form, the Christian notion of passio, whether as divine or human suffering - or, similarly to the Buddhist key term, related to ideas such as the “vanity” or meaningfulness – has not received due attention. The purpose of this investigation is to juxtapose and compare the two concepts, dukkha and passio, with a view to their meaning and vision of liberation in each religion.
My experience as missionary theologian in Thailand with fluency in Thai language has helped me gain some familiarity with Theravāda Buddhism. While my investigation will focus on the Thai context with a view to interfaith and missiological implications, I believe these lessons apply to all forms of Buddhist-Christian encounters and beyond.
Theologies of religious pluralism: Pneumatological foundations and conversion in India
To be presented 11:00 a.m., February 27, 2010.
Kirsteen Kim
India has been the main laboratory for the development of theologies of religious pluralism and the practice of inter-faith dialogue. In the interests of peace between religions, these emphasise the wider work of the Spirit among people of all religions. At the same time they down-play, even call into question, the Great Commission and the call for conversion. Yet most Indian Christians are converts, or descendents of converts, from Hinduism, who thus find their Christian identity undermined by their fellow Christians. Most are Dalits, whose forebears turned away from Hinduism in search of freedom from caste oppression. They experience the Holy Spirit as bringing liberation and their leaders reject dialogue with Brahmanic Hindus.
This paper will examine the pneumatological foundations of Indian theologies of religious pluralism, and of Dalit spirituality, in search of a mission theology of the Holy Spirit which both affirms religious plurality and is also obedient to the Great Commission.
Renewal and encounter with the other: Pentecostal-type movement meeting Islam in Ghana and Nigeria.
To be presented 1:45 p.m., February 27, 2010.
Cephas Omenyo
Christian and Muslim encounter in Africa has been going on for many centuries albeit in a complex and changing ways. Religious conflicts, particularly between Christians and Muslims, have regrettably become part of the Nigerian scene over the last two decades. Ghana, too, has experienced some incidents of religious tensions and unrest. Christians and Muslims in Africa often live side by side, sometimes they enjoy the services of one another, shared common culture, borrow from each other and sometimes convert to each others’ religion. Of course, they have also often competed and involved in conflicts. Boundaries exist between the two. In some cases they are flexible making it possible for the two to co-operate to embark on common projects whiles sometimes they are rigid to the extent of seeing each other as enemies.
The historic mainline churches [Catholic & Protestants] seek dialogue with Muslims, while invariably Pentecostal-type/renewal movements which are more radical, enthusiastic and forceful in their evangelization tend to be less diplomatic. The Pentecostal-type movements tend to adopt an exclusivist approach to salvation, thereby leading to the demonization of the other, particularly Muslims whom they perceive as being a major obstacle in their proselytizing endeavors. Some Islamic preachers also adopt similar attitudes to Christianity. These attitudes result in religious polemics, tensions, conflicts, misunderstandings and violence. The study shall investigate this rather complex relationship in Ghana and Nigeria, identify means and styles of evangelization of the renewal groups, and endeavor to make recommendations as to how best Pentecostal-type Christians can address this issue in their missionary efforts. Better understandings of religious encounters might arguably help to prevent future suspicions, religious tensions and conflicts.
The Wide Reach of the Spirit: A Charismatic Renewal Approach to Christian Mission and Contemporary Inter-Religious Encounter
To be presented 9:00 a.m., February 27, 2010.
By Tony Richie
The present chapter builds on historical and theological precedence for developing a distinctively Pentecostal/Charismatic approach to Christian theology of religions, including understanding of other religions, the fate of the unevangelized, the nature of inter-religious encounter and dialogue, and performance of Christian mission in a pluralistic world. It suggests a positive theological construct conducive to Christian mission and contemporary interreligious encounter consistent with the Charismatic Renewal movement taking seriously, first, the relation between Christ and Holy Spirit, second, the role of the Church, and third, the reality of God’s eternal purpose for the cosmos. In conversation with Yves Congar, an established and respected pneumatologist of great note, the author proposes a gracious and glorious width in the Spirit’s revelatory and redemptive reach arising out of God’s incomparable wisdom and righteousness in Christ. The goal is uncompromisingly Christian, Charismatic, and inclusive.
Christian Mission and the Religions as Participation in the Spirit of Pentecost
To be presented 9:00 a.m., February 27, 2010.
Steven M. Studebaker
The Holy Spirit is the Spirit of life and the Spirit of Pentecost. The Spirit who breathes life into all human beings also seeks to redeem them as the Spirit of Pentecost. Religion can be both the work of the Spirit of Pentecost and the human attempt to bring the Spirit of Pentecost to authentic expression because it is a way that human beings bring to concrete expression the Spirit’s work who ever seeks to initiate people into and develop in them a fuller experience of the Spirit of Pentecost. Christian mission is also a way that Christians participate in the mission of the Spirit of Pentecost. The mission of the Spirit is to bring all people to participate in the outpouring of the Spirit as the Spirit of Pentecost. When Christians engage in missions they join with the mission of the Spirit to help a person or group of people receive and/or further experience the Spirit of Pentecost.