Proselytism and Church Relations

Ecumenical Review, The, July, 2000 by Veli-Matti Karkkainen

My main thesis is that the question of proselytism is integrally linked with the acknowledgment (or the lack of acknowledgment) of the ecclesiality of other churches, and that the question of proselytism cannot be regarded only as a "practical" issue of mission. Finally, I will suggest guidelines for the future development of the discussion of proselytism, especially in terms of relations between traditional and free churches.

An unlikely dialogue on the issue of proselytism(16)

In 1972, the two largest Christian communities, the Roman Catholic Church and Pentecostal churches, began mutual dialogue at the international level. The latest phase of these talks has been concentrated on mission,(17) proselytism and common witness. After almost a quarter of century of mutual exchange of ideas and spirituality, the dialogue teams have dared to take up issues which really make a difference between these two giants.

The fourth phase of the dialogue lasted for seven years (1990-97).(18) Since the beginning of the dialogue process in 1972, the members of this dialogue have committed themselves to addressing the issue of proselytism. The Final Report ([sections] 68)(19) notes that "this discussion has at last begun is a sign of the growing trust and maturation of Pentecostal-Roman Catholic relations". Both teams entered into a conversation on this topic with a number of misgivings, largely because of a long history of mutual suspicion, even hostility, and with a long record of charges of proselytizing and persecution. In both churches, there are Christians who do not see that it is appropriate for the dialogue to take up this issue. Both the Catholic and the Pentecostal teams have debated with themselves, and then together, the wisdom of undertaking such a discussion in light of possible repercussions on their mutual and growing relationship ([sections] 68).

The main reason for the existence of the issue of proselytism between Pentecostals and Catholics is the lack of a common understanding of the relationship between the church, on the one hand, and baptism as an expression of living faith, on the other ([sections] 69).

The rationale and courage for mutual discussion on the issue of proselytism arises out of the acknowledgment that the lack of dialogue has usually led to tensions, mutual suspicion, further proselytizing action, and countercharges of persecution.

The unity of the church is a concern for Pentecostals and Catholics alike. The goal of this dialogue, however, is not structural unity, but rather to foster respect and mutual understanding.(20)

Catholic-Pentecostal views on proselytism: towards a growing convergence

For Catholics proselytism, following Common Witness and Proselytism, involves improper attitudes and behaviour in the practice of evangelism. Proselytism embraces whatever violates the right of the human person to be free from external coercion in the proclamation of the gospel and in religion in general.(21) There has to be, however, a clear distinction between (positive) evangelization and (negative) proselytizing. The true witness is based on the great commandment (Matt. 22:37-39; cf. Lev. 19:18; Deut. 6:5), and its end is the glory of God through the salvation of men and women. Witness, nourished by the conviction that the Holy Spirit brings about the response of faith, respects the free will and dignity of those to whom it is given.(22)