Embracing True Christianity: A Call to Authentic and Prophetic Action

Often people claim that they have abandoned their traditional religion and embraced Christianity. Many people think that it is a great victory. Yes, there are many good elements that exist in our society but there are also some social evils that eat into the moral fabric of our society. There are many people who pretend to have visions of the divine and bluff people around. This is very sad.

The accumulation of wealth by certain individuals in our state and in our society, which was previously unheard of among the elders, has resulted in the creation of class in a basically classless society. Mental attitudes too seem to be moving away from generosity to selfishness, from social commitment to individualism. Access to easy money, unwillingness to do manual labour, drug addiction, alcoholism, kidnapping for ransom, corruption, spread of AIDS, hatred for others based on tribe, race, religion etc., pose a very challenging task before us.

The cultural values of simplicity, honesty, trustworthiness and dignity of labour have been adversely affected by this mentality. There is a dichotomy in the lifestyle of our people today. There is a clear demarcation between religious life and secular life. Many preach the gospel in the Church but, are corrupt in their lives. There is high spirit of religiosity inside the Church; more worship, much singing, much prayer, fasting and prophesying and also showing great zeal for missionary enterprises. But the actual lives are filled with hatred and violence. For many, Church compound is the only place to live as Christian. Outside the Church, one gets the liberty to do anything. The Church has become so hypocritical that it does not have the courage to face the reality.

Today, one is not surprised to see the mushrooming of so many prayer centres all over our Nagaland State. Sometimes, these centres operate independently of the Church Proper like, ABCC or NBCC. Most of these prayer centres are associated with healing. I think, prayer centres cannot substitute medical assistance. Why, because, God works through physicians and medicines too. By leaning to faith alone, we are beginning to domesticate God. Faith without action is useless. James 2:14-26

Our Nagaland State has got more Theological Colleges than a Technical or Secular Colleges. We have more theologians than first class officers. We have made a promise to send 10,000 missionaries abroad. The State of Kerala, with just 20% Christians has sent thousands of missionaries without making any promises. With the mass production of theologians, are we foreseeing many more prayer centres and independent churches all over the state?

Without any mission fields, where are we going to send the mass production of our theologians? Ours is a poor state and so, can our Nagaland Churches help the State Government, instead of taking away funds meant for the development our Naga villages? Many a time, the village development funds are pumped into the construction of Church-related structures and activities.

Showing compassion to others is Christ-like and we need to inculcate more of Christ-like behaviour.

Mission is proclaiming the good news. But first we have to preach it to our people, before going to other states or foreign lands. We have to live as Christians, as a Child of God and help everyone to live a Holy, Saintly and Godly lives…

Spirituality defines one’s whole way of life. As such, spirituality can be defined as a way of being, seeing and acting. What is distinctive about Catholic Spirituality is that, it is a way of being, seeing and acting that has its source in, and takes its inspiration from the person and vision of Jesus Christ. It is therefore, a spirituality that has its source in our communion with God, and is forged in communion with others and with all the creation. It is a spirituality of relationships. A truly Catholic Spirituality is based on the belief in the Holy Trinity as the model of communion on Jesus Christ and his message, nourished by the Catholic rituals handed over 2000 years, especially through the Holy Eucharist. Communal and personal prayer, a spirit of collaboration, solidarity and unity, a passion for social justice and human rights, a view of the natural environment as God’s creation to be loved and cared for, etc. are elements that we find in our Naga culture as well.

These are features of a spirituality of communion and it is a vital aspect of the Church’s mission in the world. This spirituality will deepen on our understanding of the person and vision of Jesus Christ. It will help to build communion with God, our brothers and sisters within the Christian community and all people of good will and to engage in Christ’s Mission by bringing the Gospel alive in the everyday circumstances of our world. This is what the Church is asked to inculcate in the drawing elements of spirituality from all the cultures.

Many people claim that Indian and Hindu Bengali and Assamese culture that encourages corruption and all related activities. If we look at it rationally, it is more of the creation of selfish people and the leaders who cannot look beyond their own life. Selfish people and leaders are just a small minority when compared to the total population of the country or our State population, and therefore it is not right on our part to blame the whole Indian community for being corrupt. The common person, be it from mainland India or from our Naga Hills, continue to suffer from corruption and the wicked activities of the socio-political leaders. Their action in no way represents the people at large. If we have succumbed to such temptations, than it only goes on to show that we are weak and have no Christian principles in life. It is wrong to blame others for our own weaknesses and failures.

The only way for the Church to be relevant to our new generation is by becoming prophetic. The present lifeless and monotonous preaching about heaven needs to be substituted with the living message of Christ. The stand against corruption must be taught in such a way that it becomes the food of every believer in his or her home, office and in public life. Killing one another and proclaiming “Nagaland for Christ” should be stopped.

Peace in the society cannot be understood as pacification or the mere absence of violence resulting from the dominance of one group over the others, nor does true peace act as a pretext for justifying a social structure which silences or appeases the poor, so that the more affluent can placidly support their lifestyle while others have to be satisfied with the minimum.

Demands involving the distribution of wealth, concern for the poor and human rights cannot be suppressed under the guise of creating a consensus on paper or a transient peace for a contented minority. The dignity of the human person and the common good rank higher than the comfort of those who refuse to renounce their privileges. When these values are threatened, a prophetic voice must be raised. (EG, 218)

The laity also shares in the prophetic office of Christ. This, they do by their witness, the senses fidei and the grace of the world. The more they join their unhesitating profession of faith to the life of faith, the more their testimony acquires a specific property and peculiar efficacy, because it is accomplished in the ordinary circumstances of the world. The laity is also called to allow the newness and the power of the Gospel to shine out every day in their family and social life, as well as to express patiently and courageously in the contradictions of the present age their hope of Future Glory even “through the frameworks of their secular life.”

Rev. Fr. Benjamin Chang