Global Religious Transformations, Political Vision and Christian Witness

Abstract

From the nineteenth-century onwards religion has been, and continues to be, an important resource for nationalist, modernizing movements. What was true of Protestant Christianity in the world of Victorian Britain also holds for the nationalist transformations of Hindu Neo-Vedanta, Theravada Buddhism, Shintoism and Shi'ite Islam in the non-Western world. Globalizing practises both corrode inherited cultural and personal identities and, at the same time, stimulate the revitalisation of particular identities as a way of gaining more influence in the new global order. However, it would be a gross distortion to identify the global transformations of Islam, and indeed of other world religions, with their more violent and fanatical forms. The globalization of local conflicts serves powerful propaganda purposes on all sides. If global Christian witness in the political arena is to carry integrity, this essay argues for the following responses, wherever we may happen to live: (a) Learning the history behind the stories of ‘religious violence’ reported in the secular media; (b) Identifying and building relationships with the more self-critical voices within the other religious traditions and communities, so avoiding simplistic generalizations and stereotyping of others; (c) Actively engaging in the political quest for truly participatory democracies that honour cultural and religious differences. In a hegemonic secular culture, as in the liberal democracies of the West, authentic cross-cultural engagement is circumvented. There is a militant secularist ‘orthodoxy’ that is as destructive of authentic pluralism as its fundamentalist religious counterpart. The credibility of the global Church will depend on whether Christians can resist the totalising identities imposed on them by their nation-states and/or their ethnic communities, and grasp that their primary allegiance is to Jesus Christ and his universal reign.