Shadow Boxing: The Missionary Encounter with Christian Theology in World Religions
It should be becoming clear that Western Protestant Christians created ‘world religions’. In many cases at least, these remain grossly dependent on the West for their ongoing sustenance. (Indigenous practitioners of these religions do not themselves propagate their identity as the West perceives them. Such identity only continues on the back of Western scholarship, Western economic subsidy and the Western media.) Even the means other religions use to demonstrate their own superiority over Christianity is often of Christian origin. This can be illustrated by a quote from Vivekananda: “the Hindus have received their religion through their revelation, the Vedas. They hold that the Vedas are without beginning and without end”. This was Vivekananda’s way of staking a claim for Hinduism on the world religions’ map. He staked this claim, whether he realised it or not, by echoing biblical terminology (Masuzawa 2005:264). Mainline churches in Africa can remain enormously dependent on funds from their Western headquarters (Gifford 2015:93-4). One reason at least for this, is that the foreign funds are required to maintain those aspects of church functioning that according to the West are supposed to be there, but that actually only continue on the back of that funding.
Were ‘world religions’ invented when the West encountered the Rest?
My awareness of the above has come to me, in part at least, as a result of a long term of living in Africa. Knowing what they once had, and perceiving what the Gospel has to offer, many Africans (those not caught up in the stringent rules of Islam mentioned above, sometimes on fear of death)[7] are rushing for Christianity. At the same time, other people and certainly major institutions concerned for the future of Africa and the world seem determined to turn a blind eye to this scenario. Political correctness gives other ‘world religions’ credit that belongs to Christ. This may well be the deception for which, in millennia to come, the twentieth century will be known.
Implications for mission
I want to consider the implications of the above insights for contemporary mission. How might realising that other ‘world religions’ are formed out of Christian theology affect global mission efforts?
Should we refuse to help someone who is lost because they do not know they are lost?