Communication Theology and inclusivity in mission

Communication Theology and inclusivity in mission

By Fr. Dr. Charles Ndhlovu

Fr. Charles Ndhlovu, PhD, studied and graduated with a Doctorate in Social Communication specializing in Communication Theology at the Pontifical University of Salesianum in Rome – Italy.

Some of his publications can be found on his website: charlesndhlovu.webpress.com. In this paper, he looks at the idea of inclusivity in preaching and in the mission of the Church. The conclusion is that the Church has over the centuries sought different ways to reach out to people of different faiths.

The Church has over the centuries had situations that have been difficult. One of such situations is that of religious pluralism. The Church has generally being open towards the reality of religious plurality, and it has also been open towards people of other faiths and has usually engaged them on different topics. While this has usually being done, but it still remains a challenge to be accomplished and be fully realized.

The Church understands the existence of such situations not just through acknowledgment that there is religious pluralism but the Church also continues to preach the truth of the faith to people of different faiths and denominations. That is very clear from the Church’s documents and the Church’s writings.

That is why, the Vatican II documents talk about the Church in the modern world – that the Church is tailored towards reaching out to people of other faiths and denominations. This means that the way of preaching and the way of communicating the Gospel takes a universal approach and an inclusive approach. It is an approach that includes participation and reaching out to people of different faiths.

As a matter of fact, it is unlikely that religious pluralism which is a reality today especially in the lives of the people and in the concrete life of Christians will go away. By religious pluralism we mean the existence of so many religions including those who deny religion and mystery in general. It includes everyone who denies the importance of religion and also denies that God and mystery in general does exist. The idea also includes the existence of so many faiths, Churches, beliefs and those who deny it in general.

All this is religious pluralism – where being religious means – that which is the basis of one’s existence. It is in this sense that everyone is basically religious – with some affirming existence of God while others not affirming it. All this is religious pluralism.

This reality is hard to accept especially for those of us who believe in the one and true Church of Christ but as we have said; it is a reality that is there! And in this paper really we affirm that inclusivity of mission and preaching may help in addressing the situation.

We however have to be cautious so that we do not find ourselves in an extreme position of religious relativism. We cannot deny the importance of the Church. The Church is important and necessary for salvation. We need the Church for salvation. Nevertheless, every human being is disposed to God’s self-communication and that means that each one of us is an event of God’s self-communication. As event of God’s self-communication, each one can be saved – each one is invited to God’s offer of salvation.

Nevertheless, even if Christianity is necessary for salvation but it is not right to say that all those who are outside Christianity are not events of God’s self-communication. This would not be true. In fact, the grace of God indeed does extend to those outside the confines of Christianity because every human being is an event of God’s self-communication, but unfortunately some people refuse to accept God’s offer of salvation.

The offer of God’s salvation and God’s self-communication is extended to everyone and no one is forced to accept it. It is offered freely and the response is also free. It is offered to people of all denominations and to people of all faiths. It is extended and offered to everyone and no one is forced to respond in a specific way.

Having said that, the Church encourages conversions to it especially for those who freely decide to join it. Those who can convert include people of other denominations. Such efforts towards new conversions are important because the Church is indeed necessary for salvation. However such an assertion should be pursued with respect also for those who do not explicitly profess the faith. This does not mean condoning unbelief or paganism or non-catholicity but it means encouraging conversion in a manner that is not disrespectful.

In terms of preaching and kerygma, this has serious implications. The approach is that of really reaching out, breaking through the usual barriers and boundaries to the areas and situations that need preaching and that need the word of God. It also means being able to reach out to as many people as possible and this means having the capacity to reach out to many people through the mass media.

It also means making use of the radio stations, making use of newspapers, making use of as many means of mass communication as are available and are possible. Pope Francis has already shown us the way in the way he has interacted with so many people during his papacy. From the way he has interacted with Journalists, to the way he has interacted with people in St. Peter’s square, all through his speeches, messages and conferences; the Pope has broken through to reach to everyone through different ways and different means. He has broken through by being there for the less privileged.

All this shows the importance of public ministry of the Church – reaching out to people and communicating the good news to people. It’s not enough to believe and keep it to oneself – faith has to be shared – faith has to be communicated and the Church does this by reaching out to as many people as possible –by preaching and reaching out in a manner that is inclusive – to the ends of the earth!