THE ETHICAL ASPECT OF SALVATION1 IN CHRISTIANITY AND

THERAVADA BUDDHISM: IMPLICATIONS FOR INTERFAITH RELATION

AND DIALOGUE IN MYANMAR.
Rev. Dr. Lahphai Awng Li
Associate professor/Head of Theology Department
Myanmar Institute of Theology
Myanmar.
INTRODUCTION
Myanmar (formerly Burma), one of the largest countries in Southeast Asia, is
known as a pure Theravada Buddhist country in Asia, because most of the people are
Theravada Buddhists. In Myanmar, there are over 135 ethnic groups and the major ethnic
groups are Bamar, Chin, Kachin, Kayah, Kayin, Mon, Rakhine and Shan. The Bamar is
the biggest group comprising 69% of the total population.2 Myanmar has a population of
fifty four millions of which Buddhists number about 89.3 percent, Christians 5.6 percent,
Islam 3.8 percent, Hindu 0.5 percent and Spiritism (animism) 0.2 percent.3
Buddhism, a dominant religion in Myanmar, influences upon all aspects of life in
the country, and is considered to be essential to undergird the developing nation. The
political and religious phenomenon in Myanmar is also interrelated and Buddhism is
known as a State religion, although the government did not legitimatize it. In Myanmar,
Christianity is looked upon as Western religion because the Christianity entered into
Myanmar along with the arrival of the Portuguese (in 16th century) and the British
1
The word salvation is primarily a Christian term. However, we can
generally say Christianity and Buddhism are alike paths of salvation because all religious
traditions are soteriologically oriented. Dr. K. Sri Dhammananda, well known Buddhist
scholar, and Department for the Promotion and Propagation of the Sasana in Myanmar
use the term salvation and Nirvana interchangeably. In this paper, therefore, the author
uses the word salvation for both Christianity and Buddhism. (see. K. Sri Dhammananda,
What Buddhists Believe? (Taipei, Taiwan: The Corporate Body of the Buddha Educatioal
Foundation, 1993) & U Han Htay and U Chit Tin, How to Live as a Good Buddhist, Vol.
I, II (Yangon, Myanmar: Department for the Promotion and Propagation of the Sasana,
2002).
2
The source is from the speech of H.E Gen. Tin Htun, Ambassador of
Myanmar to Philippines, on the occasion of Christmas in Grace Chapel of Union
Theological Seminary on 25 Dec. 2004.
3
Ministry of information, Union of Myanmar, Myanmar: Facts and
Figures 2002 (March, 2002), 4-5.

colonial powers (in the 18th century). At the same time, as many Christian missionaries
were Americans, Myanmar Buddhists perceive that Christianity is an imported Western
religion which condemns Buddhism as a false religion destructive to the souls of men,
and introduces Western culture and spirituality in Myanmar. Thus, Christianity is alien to
Myanmar Buddhists and the growths of the churches are hindered by all sorts of
pressures. On the other hand, due to their superior attitude towards other religions and
aggressive proselytizing, most Christians have lost friendships with their Buddhist
neighbors and are isolated from the society. Additionally, because of such kind of
attitude, there is, sometimes, conflicts and hostilities between Christianity and the
Buddhist community in Myanmar.
In such a situation, the urgent need of both Buddhists and Christians is to find a
way which can bridge and heal the relationship of mistrust, misunderstanding and
alienation between Buddhists and Christians so that they may not mutually be exclusive
but could converge and be seen in their complementary. 4 This situation is forcing the
Christians not only to re-examine their attitude towards their Buddhist neighbors, but also
to find a more relevant contextual theology and missiology which can be faithful to the
Christian uniqueness and provide a community of contact, trust and solidarity across the
religious barrier. Therefore this paper looks at a way in which this task can be
accomplished from the Christian perspective for the churches of Myanmar.
This paper, firstly, examines the factors and issues which create the relationship
of mistrust, misunderstanding and alienation between Buddhists and Christians. Then, the
research proceeds to discover the commonalities of the ethical aspect of salvation in
Buddhism and Christianity so that we can find a point of context or a common ground
where the two religions can have interfaith dialogue peacefully and interactively. As the
aim of this research is to have mutual understanding, recognition, respect, spirituality and
cooperation between Buddhists and Christians in Myanmar, the research, finally
evaluates the problems of sharing the Christian Gospel of salvation in Myanmar context
and reconceives the Christian aspect of salvation in relation to the Theravada Buddhist
conceptual framework.
I. EXCLUSIVISTIC ATTITUDE OF BOTH CHRISTIANS & BUDDHISTS IN
MYANMAR
It is said that Buddhism was already an established religion in Burma as early as the
th
5 or 6th century. According to the speculation of the chronicles, legends of the various
pagodas and tradition, Buddhism arrived in Myanmar not once but many times, and it
grew off and on. Only after king Anawratha unified the whole Burma (Myanmar) into a
4
Lynn A de Silva, Dialogue in the context of Sri Lanka Buddhism in
Asian Expression of Christian Commitment, edited by T. Dayanandan Francis & F.J.
Balasundaram ( Madras, India: The Christian Literature Society, 1992), 404.

single country in 11th century and introduced an intensive campaign to spread Buddha
teachings, the growth of Buddhism became continuous.5 Anawrathta was seen as the
founder of the Burmese empire and the one who stated Theravada Buddhism as the
Burmese national religion. Therefore, the nationalistic movement has been intertwined
with Buddhism in Myanmar since king Anawratha unified the whole Myanmar into a
single country in the 11th century. The States Constitution of 1947 also recognized
Buddhism as a State religion, and U Nu, the Prime Minister of independent Myanmar,
confirmed again Buddhism as the State religion in August 1961. Because of making
Buddhism as the state religion, there has been an endless ethnic conflict between majority
Buddhists and minority non-Buddhists ethnic groups in Myanmar until today. Although
the States Constitution of 1974 abolished Buddhism as the State religion, a Socialist
government led by U Ne Win gave a special favor to Buddhism in Myanmar. Thus, there
is constant religious tension between Buddhists and non-Buddhists in Myanmar since the
pre and post independent periods. Bamars, a majority ethnic group, usually claim that
the Bamars are Buddhists and the Buddhists are Bamars because Buddhism has been
firmly rooted and played a key role in the lives of Bamars in Myanmar. They usually
keep in mind that "if a person is not a Buddhist, he is not a real Bamar". 6 Ashin Addga
Dhama, one of the nationalistic Buddhist monks, strongly againsts Christians to use the
Pali words such as Phaya (god), Thawara (eternal), Thama (truth), Ngaye (hell), etc., in
the Burmese Christian Bible because they are Buddhist sacred words.7
Christianity was first introduced to Burma in the middle of the 16 th century, by
the Roman Catholic Portugese merchants and mercenaries. In the late of 17 th century,
Roman Catholic missionaries were sent to Burma, and in 1813 Protestant Christianity
was introduced to Burma through the arrival of American Baptist Missionaries, led by
Adoniram Judson. As Christianity came through the western colonial powers, most of the
ethnic Bamars see Christianity as the religion of foreigners or the religion brought by the
colonialists. In the mind of Bamars, Christianity is, even today, suspected as neocolonialists or pro-Western because of its keeping in touch with the West.
Since the early days of Christian mission, the Buddhists have perceived
Christianity as a religion of foreigners and the Christian missionaries as invaders for
5
Khin Maung Nyut, The Arrival of Buddhism in Myanmar (Yangon,
Myanmar: International Theravada Buddhist Missionary University, 1998), 1.
6
R. Grant Brown, Burma As I Saw It: 1889-1917 (London: Methuen,
1962), 102.
7
A presentation paper of Ashin Addga Dhama submitted to U Thein Sein,
President of Union of Myanmar, on 12.6.2012 ( in Burmese language).

dividing Bamars. Besides, the Buddhist society, backed by the government, also treats
Christians as outsiders or guests, not as the same people as themselves. Bamars who
become Christians are looked down upon as traitors to the country and the religion
because religion and nationality are so closely related. Many contemporary Bamar
Christians still experience alienation from families and friends in their daily lives.
Therefore, Adoniram Judson, one of the Baptist missionaries, declared that it is more
difficult for a Bamar to become a Christian than it is to extract a tooth from a tigers
mouth.8 In the present time, President's office of Myanmar repeatedly claims that
religious freedom is one of the fundamental rights and there is no religious discrimination
in Myanmar.9 Nevertheless, the present Myanmar government also tries to promote
Buddhism all over the country by many means and strategies. There is still restriction of
the construction or renovation of churches and the movements outside the church
compound. According to the report of Chin Human Rights Organization, in Chin state,
crosses posted by Chin Christians at the entrance of towns and villages or at a certain
mountain are destroyed and Christians are forced to build Buddhist pagodas in place of
crosses by the government officers. Chin Christian children are also forced to convert
into Buddhism through military-controlled monastic schools. 10 In Kachin state, at least 66
churches have been destroyed by the Buddhist soldiers in recent civil war.11
In the mission history, the Christians in Myanmar carried out "a confrontational or
competitive attitude towards other religions."12 Most of the members of the churches of
Myanmar are only concerned with the other worldly spiritual realm of their lives. The
missionaries and some preachers only emphasize the salvation of the individual soul.
They only focus on a vision of life after-death where all suffering, pain, and sorrow will
8
Paul D. Clasper, Christianity and Buddhism ( lecture notes) (Rangoon:
Thudhama Press, 1960), 10.
9
www.president-office.gov.mm/en/briefing-room/news/2013/06/25/id2257.
10
Chin Human Rights Organization, Threats to Our Existence: Persecution
of Ethnic Chin Christians in Burma, 2012
http://www.chro.ca/mages/stories/files/PDF/Threats to Our Existence.pdf
11
http://dynamic.cse.org.uk/article.asp?t=press&id=1492.
12
Simon Pau Khan En, "The Quest for Authentic Myanmar Contextual
Theology" In Ray: MIT Journal of Theology 2 (February,2001), 38.

no longer exist. They ignore the physical realm which is related to the life upon this earth.
Hence, Mary Dun stated:
they (most of the members of the churches of Myanmar) have failed to relate
their lives to the realities of the historical, social, economic and cultural problems
that are occurring in their own country. They have failed in their actual calling by
God to participate in Gods holistic mission- a mission which concerns both
heaven and earth.13
Besides, most missionaries and Christians in Myanmar see upon the Buddhists
and people of other faiths as inferior or the children of Satan. Some Churches do not
allow Burmese traditional melodies in songs of praise in the worship services, but only
the western or modern tunes. Some pastors and evangelists usually teach to the young
generation that the Buddhism is false and Buddhists will go to hell. Because of such
exclusivistic attitude, Christianity is still alien to the Myanmar Buddhists and has been
suffering from various forms of political suspicion and religious discriminations.
In fact, both Christianity and Buddhism are basically religions of peace,
compassion, and life-reverence. However, Buddhists and Christians are encountering
each other in the fields of their mission with their exclusive claims of superiority over
another. The Buddhist wishes that all Christians will change their religion into Buddhism
and the Christians have the specific aim that Myanmar will be a Christian country.
Although some academicians of both religions practice interfaith dialogue to some extent,
majority of both Christians and Buddhists have seen each other as rivals or alternative
community. Therefore, in general, there is no good intimate relationship or religious
interaction between Christians and Buddhists but they attend regularly to their religious
rites and try to build up their own religious society. Instead of building good relationship,
Christian and Buddhist missionaries are competing, especially among the people of
ethnic minority. Such exclusive understanding and attitude can lead into the
disintegration of the nation where different religions and people are living together.
Actually both religions have to take an active interest in human welfare. Now the times,
therefore, has come to over-come religious exclusivism and discrimination, and establish
better relationships and interaction between Buddhists and Christians.
II. COMMON ETHICAL ASPECT OF SALVATION IN CHRIATIANITY AND
THERAVADA BUDDHISM
There are differences in the concepts between Buddhism and Christianity
which concern the nature of humanity and the world. The responsibility of both religions,
however, is towards the healing of humanity and the world from suffering under the evil
that exists in the world. Therefore, there are also some similar ethical norms and moral
discourses which demand for the spiritual life in both religions.
13
Mary Dun, Inter-Faith Dialogue: Christians Initiative for Dialogue with
Buddhists in Myanmar
(Th.D. Dissertation., SEAGST, 1997), 230.

2.1 Right Thought

Gautama Buddha placed remarkable emphasis on the power of thought as one of the
essential path to purify mind to be enlightened. Right thought, known as right
resolution, right aspirations and right ideas, is a thought which frees from lust, ill-will
and cruelty. It refers to the inner mental yearning which gets rid of evil thoughts or
notions and fosters purest thoughts to be directed to nirvana. 14 Gautama Buddha
explained right thought as:
What, O bhikkhu, is the right thought?
The thought free from sensuous desire (nekkhamma-sankappa),
The thought free from ill will (abyapada sankappa),
And the thought free from cruelty (avihimsa sankappa):
This is called the right thought.15
When a person has right thoughts, his/her thoughts will become increasingly
benevolent, harmless, selfless, and filled with love and compassion 16. By right
understanding and right thought, the mind is free from impurities, and the penetrating
wisdom which can see the true nature of existence is achieved. When one has insight
wisdom, he/she is free from ignorance, and realizes the characteristics of things anicca,
dukkha and anatta as well as the peace of nirvana.
Jesus Christ also demands right thought of his followers. He said,
Out of the heart of man, come evil thoughts, fornication, theft, murder,
adultery, coveting, wickedness, envy, slander, pride, foolishness. All these
evil things come from within and they defile a man (Mark 7:20-23).
It suggests the effect of thought on a persons behavior. When Jesus was
confronted by the Pharisees with a question concerning the table practice of his disciples,
Jesus said that the outward form of ritual or tradition is not as important as keeping a
persons mind undefiled (Matthew 23:25). It means that only sincerity of the heart and
mind can expose the good character of a person. Therefore, Jesus focused his teaching on
right attitude of love and compassion and good will toward others regardless of class,
14
K. Sri Dhammananda, 81.
15
Cited from, Mehn Tin Mon, The Noble Liberation and the Noble Truths
(Yangon, Myanmar: Yathana Mehm Literature center, 2003), 194.
16
K. Sri Dhammananda, 81.

race, or religion. In short, to have right thought, ones mind must be sincere or filled with
love and compassion towards others.
Thus, in both Buddhism and Christianity teaching right thought helps to shape the
individuals life as well as the lives of the people that surround the person. It can provide
good spirituality and produce harmony towards others.
2.2 Right Speech
Right speech is avoiding unwholesome speeches which can harm others. There
are four types of wrong speech to be avoided in the Buddhas teaching. They are
falsehood or lies, slander, harsh words and gossip.17 Abstaining falsehood or lies means
adhering to truthfulness. The Gautama Buddha condemned the evil of lies and taught his
follower to utter the truth. According to Gautama Buddha, a liar is an evil doer who does
not have any spiritual concern about the future life. To slander is also an evil conduct
which breaks the friendship and create an enemy. Using harsh words in dealing with
others is also a bad attitude that could create hatred and hostility. Gossiping is also
condemned by Buddha. Therefore Gautama Buddha insisted on right speech and advised
the disciples in Suttanipata:
The good say: Noble speech is apt. Therefore express reality not non-reality. Say
what is pleasant, not what is unpleasant; speak what is truth and not lie. Speak
only words that do not bring remorse, or hurt another. That is good speech
indeed.18
Right speech has the power to transform and change other peoples lives, and gives
raise ones wholesome kammas.
Jesus taught about the virtue of right speech as follows:
Again you have heard that it was said to the man of old, you shall not
swear falsely But I say to you, do not swear at all,.. Let what you say
be simply yes or no; anything more than this comes from evil (Matthew
5:33-37).
Jesus also condemned the habit of slandering (Mark 7:20-23) and advised to rather
engage oneself in matters of value such as justice, mercy, and faith (Matthew 23:23). In
Proverbs gossiping and slander is also condemned:

17
T. Patrick Burke, The Major Religions: An Introduction with Texts
(Malden, MA, USA: Blackwell Publishing, 2004), 69.
18
Antony Fernando, Buddhism and Christianity: Their Inner Affinity (Sri
Lanka: The Empire Press, 1981), 57-58.

Wise men lay up knowledge, but the babbling of a fool brings ruin
near.the tongue of the righteous is choice silver; the mind of the wicked
is of little worth; the lips of the righteous feed many, but fool dies for lack
of sense (Proverbs 10:14,20-21).
Speaking insulting words to ones brother or sister, according to Jesus Christ, makes
one liable to the judgment. Therefore, he suggested that a person must seek reconciliation
with the brother and sister before he/she makes offering to God (Matthew 5:22-24).
Through his encounter with Zacchaeus, Jesus showed a good example of how tender and
loving speech changes the whole life of a person into a new life (Luke 19:6).
Wrong speech cannot support spirituality but produces anger, disharmony and
destruction towards others. Therefore, both Buddhism and Christianity stress the
importance of practicing right speech.
2.3 Right Action
Right action is refraining from killing any living being, refraining from stealing,
and refraining from unlawful sexual intercourse. It includes respect for life, respect for
property, and respect for personal relationships.
Respect for personal relationships means the abstinence of committing adultery and
avoiding unlawful sexual intercourse.
By being mindful to avoid the above immoral actions, one can attain peaceful and
noble life, and set up firmly the moral foundation of the noble path19.
In Gautama Buddhas teaching, right action includes respect for life, property, and
personal relationships. They are the physical & moral actions. This includes
(1) Abstinence from killing any living being,
(2) Abstinence from stealing,
(3) Abstinence from unlawful sexual intercourse.
They are fundamental to the well-being of the society.20
In Christianity, the Ten Commandments in the Old Testament also demand the three
right actions of the human conduct. They are:
(1) Do not kill or do not commit murder,
(2) Do not steal and covert the neighbors good,
(3) Do not commit adultery and covert the neighbors wife (Deuteronomy 5:1-22).

19
Mehn Tin Mon, The Noble Liberation and the Noble Truths (Yangon,
Myanmar: Yathana Mehm Literature center, 2003), 210.
20
K. Sri Dhammananda, 82.

(1) Abstaining from killing

Gautama Buddha taught the significance of abstaining from killing,
All tremble at the rod. All fear death. Comparing others with oneself, one
should neither strike nor cause to strike.21
The Buddhists preserve not only human life but also all sentient beings. No sentient
being should be harmed. Gautama Buddha prohibited murdering people as well as the
unnecessary killing of animals. Although he acknowledged the necessity of eating meat,
he forbided unnecessary killing and harming of animals. The monks are banned to kill
animals for food, and animals are also not to be killed exclusively for the sake of the
monk.
Jesus also strongly prohibited the act of retaliation and violence. Jesus said:
You have heard that it was said, An eye for an eye, and a tooth for a
tooth. But now I tell you: do not take revenge on someone who wrongs
you. If anyone slaps you on the right cheek, let him slap your left cheek
too (Matthew 5:38-39).
The death and struggle of Jesus on the cross is also referred to non-violence against
violence. The teaching of the New Testament stresses on an act of non-retaliation and
non-violence, and rejects killing, war, rape, domestic violence or any form of physical
harm toward others.
Both Buddhism and Christianity teachings are to renounce all forms of violence and
learn to live at peace with one another through tolerance and forgiveness as taught by
their respective religions.22
(2) Abstaining from stealing
Abstaining from stealing means the refraining of taking what is not given, by
stealing, by cheating, or by force. It is restraining the greed and respecting the property of
others. Stealing is also prohibited for spiritual life in both Buddhism and Christianity. In
Christianity, the Ten Commandments in the Old Testament demand that "you shall not
steal" (Exodus 20:15).
Gautama Buddha taught that it is the mind that sets a person to do good or evil
things. A person who has pure mind is a person:

21
Narada Thera, 123.
22
John Dear, The God of Peace: Toward a Theology of Non-violence
(Maryknoll: Orbis Books, 1994), 9.

who smites not nor makes others slay, robs not nor makes others rob,
sharing goodwill with all that lives, he hath no hate for anyone.23
(3) Abstaining from wrong sexual behavior
Buddha did not condemn total abstinence from sexual life for all people but the
monks are encouraged to observe total abstinence. Lay people are allowed to practice a
right enjoyment of sensual pleasure but not through wrong sexual actions. Buddha taught
that chastity in its marital form or in its celibate form needs mental control. In Buddhas
view, no one can be chaste in action unless he/she is also chaste in mind. This is similar
to Jesus saying that even by looking at a woman and wanting to possess her in thought is
the same as committing adultery ( Matthew 5:27-28).
Apostle Paul also taught that
Put to death. what is earthly in you: immorality, impurity, passion, evil desire,
and covetousness, which is idolatry.put on then, as Gods chosen ones, holy and
beloved, compassion, kindness, lowliness, meekness, and patience, forbearing one
another and.forgiving each other (Colossians 3:5, 12-13).
The Christians follow the command of the right actions voluntarily in obedience to
God with love as a fruit of a saved life, and Buddhists voluntarily observe the right
actions in the hope of attaining nibbana or a good re-birth.
2.4 Right Livelihood
Right livelihood implies earning ones living through lawful or wholesome means
which does not harm any living beings. It is abstinence from a wrong of living connected
with bodily evil action such as killing, stealing and sexual misconduct and four evil
speeches such as lying, slander, harsh words and foolish chatter. It means that one should
earn a living without violating the principles of a moral conduct such as the respect for
truth, life, property and personal relationships. Buddhists are barred from practicing the
five kinds of livelihood: trading in human beings, trading in weapons, trading in flesh,
trading in intoxicating drinks and drugs, and trading in poison.24
The right livelihood of all people is to lay moral foundation towards future
liberation. The concept of kamma (action) persuades the Buddhists to earn their
livelihood in a right way because good or bad kamma controls their future re-birth.
23
John DArcy May, Meaning, Consensus and Dialogue in BuddhistChristian Communication: A Study in the Construction of Meaning (New York: Peter
Lang Publishing, 1984), 75.
24
K. Sri Dhammananda, 82.

According to David M. Stowe, the preferred livelihood for liberation or salvation is a

monastery life. It is the right livelihood in which one can fully practice non-attachment to
all persons and total renunciation of all desires. 25 A right living provides noble living, and
moral foundation of the noble path.
Jesus taught that seek ye first the kingdom of God and its righteousness, and all
these things will be added unto you (Matthew 6:33). Seek ye first the kingdom of God
means to submit ones live totally to God and pursue the will of God. If our lives are
under the reign of God, we will not think or do evil things which can harm and damage
others. Each person must do good works that can reflect his God-given talents and make
them useful to his and her fellows. Therefore both religions believe in the value and
importance of seeking a right livelihood.
2.5 Summary
Right thought, right speech, right action and right livelihood are demanded as
ethical conducts in both Christianity and Buddhism because they are the essential ethical
conduct to gain good merit, and thereby liberate himself/herself from all of sufferings and
reach Nirvana in Buddhism; and they are the essential characteristics of the saved life in
Christianity. In Buddhism, morality (Sila) is one of the necessary steps to gain nirvana.
In fact, nirvana is a state of being where one has overcome the condition of merit and
demerit. In other words, it is a transcendental state where deeds are no longer
conditioning. In Buddhism, therefore, nirvana/salvation is not achieved by merit or good
works or moral action but by salvific knowledge. Morality, however, is acquired as a
necessary step to produce the moral condition for meditation. To attain nirvana, Wisdom
(prajna), moral conduct (Sila) and meditation (Samadhi) must be cultivated
simultaneously because they are interdependent and interrelated. The three must be
practiced at the same time because one cannot be obtained without the others. In
Christianity, genuine faith always goes along with repentance and conversion which
produce a good moral action. The apostle James states that faith that doesnt
spontaneously produce the natural fruits of faith is not faith; in fact it is a dead faith
(James 2:14-20). Therefore, both Buddhism and Christianity teach the importance of
ethical conduct through right thought, right speech, right action and right livelihood,
because it not only helps bring salvation to the people in need but also provides blissful
lives for those who have experienced that salvation.
III. PROBLEMS IN RELATING THE GOSPEL OF SALVATION IN MYANMAR
THERAVADA BUDDHIST CONTEXT
25
David M. Stowe, When Faith Meets Faith (New York: Friendship Press,
1967), 44.

There are, generally, many similarities between Myanmar Theravada Buddhism

and Christianity, because both encourage believers to act kindly toward others, and to live
a righteous way of life. However, there are significant differences in fundamental
doctrines. For the Buddhists there is no God, no sin against God in the Christian sense,
and no need of deliverance from sin. For them suffering is the great evil, desire is the
cause of suffering. By eliminating desire, suffering will come to an end. Therefore
communicating the Christian message of salvation to the Buddhists is a challenging task
in Myanmar.
While Christians in Myanmar believe that God is a person, a Creator, a Sustainer
and a Source of all beings, there is no God for Myanmar Theravada Buddhists in the
Christian sense. Gautama Buddha refuses, Raimundo Panikkar says, all ties to the
doctrine of God and renounces all speculation about God. He rejected any name for it,
any determination of it, and any personification of it. To the Buddhists, speculation about
God amounts to falling into anthropomorphism. 26 Myanmar Buddhists do not believe in
the existence of God as a person and do not teach the eternal God, the creator and the
ruler of the whole universe. Gautama Buddha himself also discouraged speculation on the
origin of the universe. What Buddhists' believe is that in the limitless expanse of space,
there are infinite numbers of the world systems coming into existence and passing away
through beginningless and endlessness time. It is said that everything comes into being
by four natural laws: Batawai (substance), Tayzaw (heat), Abaw (cold), and Vazaw
(air).27
Theravada Buddhists never pray to Gautama Buddha as Christians pray to God.
Narada Mahathera says that a Buddhist pays homage to an image and offers flowers and
incense to an image so that he or she can follow the Buddhas noble example. By doing
such things, Buddhists may feel the presence of the living Buddha, may gain inspiration
from his noble personality, and may be involved in his boundless compassion. 28
Buddhists do not lean upon or trust in eternal being, and do not pray and look for help
and forgiveness. A Buddhist relies on himself/herself to be liberated from the bondage of
the wheel of existence. Parinibbana Sutta, a scripture of the Theravada Schools,
26
Raimundo Panikkar, The Silence of God: The Answer of the Buddha
(Maryknoll, New York: Orbis Books, 1990), 23.
27
Dennis S. Maung, Compiled & Written, Handbook of Asian Religions
(Cavite, Philippines: Maung Family, 1999), 52.
28
Narada Mahathera, Buddhism in a Nutshell, in The Light of the
Dhamma, Vol. III. No.4 (Yangon, Burma : The Burma Buddha Sasana Council, 1956),
14.

recorded that Buddhas last words to his disciples are: Be ye islands unto yourselves, be
ye a refuge unto yourselves, seek not for refuge in others. 29 This implies that a Buddhist
should never seek refuge in the Buddha with the hope that he will be saved by the
Buddha. While Theravada Buddhism is regarded as a non-theistic religion, Christianity is
known as a theistic religion.
Another problem is that the concept of sin in Christianity and in Theravada
Buddhism is not the same. The Christian concept of sin is disobedience to the will of
God, the creator (I John 3:5). However, sin in Buddhism, Richard H. Drummond says, is
ignorance which is the primary source of evil that leads to attachment that in turn leads
to all sorts of evil.30 In Christianity, believers are saved through faith in Jesus Christ. It
is not the result of the works of humanity, but the gift of God (Ephesians 2:8-9). In
Theravada Buddhism, however, the way to deliverance from evil is to take refuge in the
three jewels: Buddha, Dhamma, and Sangha. It is the destruction of the illusion of the
self and terminating the kammic process of action-reaction by utilizing the eight fold
path. In Buddhism, there is no idea of forgiveness or repentance for ones salvation. 31 D.T
Suzuki says that the idea of bloody imagery, crucifixion, atonement, and death as agony
will never awaken in the Buddhist heart as sacred an exalted feeling as in the Christian
heart.32 In Buddhism, Kamma, the law of causation, determines ones past, present and
future existence. By the kammic law, both the good and the bad a person did in the past
determine his or her fate. While Christianity teaches that sin is overcome by the grace or
the power of God in Christ. Such a concept of sin is not acknowledged in Buddhism.
Salvation in Christianity is not ones own deed but the work of Christ. In
Theravada Buddhism, Gautama Buddha is neither a mediator nor a savior but exhorts
others to rely on themselves for their own salvation. 33 Gautama Buddha says "you
yourself make the effort for your salvation, the Buddhas are only Teachers who can show
29
Narada Mahathera, Buddhism in a Nutshell, in The Light of the Dhamma, Vol. III,
No.4 (Yangon, Burma : The Burma Buddha Sasana Council, 1956), 10.

30
Richard H. Drummond, Gautama the Buddha: An Essay in Religious
Understanding (Grand Rapids, Michigan: Eerdmans, 1974), 102.
31
Narada Mahathera,15.
32
Ibid.
33
Edward Conze, Buddhism: its essence and development (New York:
Harper & Row, Publishers,1959),149.

you how to achieve it (Dhammapada 276)".34 Thus, Gautama Buddha is only a finder of
the path to attain nirvana, and teaches his followers the way to release from suffering,
eliminate any future rebirth, extinct all craving and attain nirvana. For them the ultimate
goal of salvation is nirvana.
Salvation is given by God in Christianity; it is, however, sought by ones own
efforts in Theravada Buddhism. The two concepts widely differ in their teaching about
the means of salvation. While the doctrine of Christianity stresses salvation from sin,
Theravada Buddhism stresses liberation from suffering. Buddhists believe that they suffer
because of their desire (Tanha) to continue existence, to have this and that. The Christian
view of salvation from sin does not help a Buddhist because he/she believes that salvation
is the cessation of suffering, not release from sin. While the Buddhist claims that the
basic means of salvation is knowledge, the basic means of salvation in Christianity is not
knowledge but faith in Jesus Christ, not by the human wisdom but by the power of God.
The main emphasis of Buddhism is liberation through knowledge while the main
emphasis of Christianity is liberation through love. In Buddhism, salvation is released
from the endless chain of birth-death-rebirth: extinction of life. In Christianity salvation
is expansion of life, eternal life. Buddhists reject the idea of eternal life, because they
see it as endless suffering and not as liberation from endless suffering, 35 the wheel of
existence. Therefore, Theravada Buddhism and Christianity differ in their conceptual
framework of soteriological orientation. However, it does not mean that there is no
commonality to have mutuality between the two.
VI. RECONCEIVING THE ETHICAL ASPECT OF SALVATION IN RELATION
TO THE THERAVADA BUDDHIST CONCEPTUAL FRAMEWORK.
Today, some Christians attempt to identify God & Jesus Christ with Gautama
Buddha or Buddhas to communicate the gospel into the Theravda Buddhist doctrinal
framework. However, the concept of God was excluded from Gautama Buddhas path to
salvation/nirvana. Whether God is being or non-being, exists or not, whether the Spirit
of Christ and the spirit of the Buddha are the same, and whether Christ is enlightened
Christ or a Bodhisttva are totally unnecessary to attain salvation/nirvana in Theravada
Buddhism. K. Sri Dhammananda states that "never had the Buddha claimed that He was
the son or a messenger of God or an incarnation of God". 36 Thus, the attempt to identify
God & Christ with Gautama Buddha or Buddhas is irrelevant in Theravada Buddhist
34
K. Sri Dhammananda, What Buddhists Believe (Taipei, Taiwan: The
Corporate Body of the Buddha Educational Foundation, 1993), p.19.
35
Paul Wagner. Beyond Karma: A Model Introducing the Good News of
Salvation Through Jesus Christ from an Asian Perspective (Bangkok, Thailand: Religious
Study Center, 2004), 67.
36

doctrinal framework. Dalai Lama also argues that the goal of Buddhist spirituality is
achieved by developing a sense of personal responsibility, rather than by relying on a
transcendental being.37 Gautama Buddha viewed that speculative questions about God
was not immediately relevant to the problem of the human suffering and humanitys
liberation. Therefore, Aloysius Pieris argued that soteriology, rather than God, was seen
to be the common concern of both Christians and Buddhists.38
Both the teaching of Christianity and Theravada Buddhism try to point out the
transience (anicca), misery (dukkha) and emptiness (anatta) of human situation and give
way to conquer these negatives of life. It points out that ultimate goal of both Christianity
and Buddhism is beyond these negatives of life. Both Jesus teaching of negation of self
and Buddhas teaching of rejection of self proclaim a transformed state of existence as a
necessary step to gain salvation/nirvana. The fundamental teaching of both Christianity
and Buddhism requires to act kindly towards others, and to heal humanity and the world
from suffering under the evil that exists in the world. Hence, both Buddhism and
Christianity share a similar ethical aspect of salvation and meet a common concern for
the liberation of the inner personal from selfishness and a desire to build a just
community39, even though they are different in their conceptual framework. This
common concern should form the basis of interfaith relation and interreligious dialogue
in Myanmar, and commitment to have good relationship with other faiths peacefully and
interactively for the welfare of the society.
In Biblical teachings, discipline and ethics are the result of having entered into
the experience of salvation, not in order to merit salvation. Biblical salvation includes the
vertical and the horizontal, the spiritual and the bodily, individual and social, present and
future, justification and sanctification (Luke 4:18-19, John 10:10, Colossians 3:9-11)). It
involves not only a matter of life after death but also a new way of life expressed in good
works (II Timothy 2:21-22).This salvation is the renewal of human beings in the totality
of their lives and relationships with fellow human beings and the rest of creation. William
Barclay stated that good works can never earn salvation; but there is something radically
K. Sri Dhammananda, What Buddhists Believe (Taipei, Taiwan: The
Corporate Body of the Buddha Educational Foundation, 1993), p.12.
37
Dalai Lama, The Good Heart: A Buddhist Perspective on the Teaching of
Jesus, edited by Robert Kiely (Boston: Wisdom Publications, 1996), 80.
38
Kenneth Fleming, Asian Christian Theologians in Dialogue with
Buddhism (New York: Peter Lang, 2002), 220.
39
Ibid, 214.

wrong if salvation does not produce good works.40 Although we are not saved by deeds,
we're saved for good deeds. Luther also stated that we do not become righteous by doing
righteous deeds, but having been made righteous we do righteous deeds. 41 That is why
we can summarize that salvation makes ethics obligatory and the saved life is a life of
morality and good deeds. The ethical living becomes Gods requirement as the fruit of the
experience of His saving act through the power of Holy Spirit.
However, the church life in Myanmar, traditionally, emphasizes the salvation of
the individual without concern for his/her relationship with others or religious interaction
with other faiths outside the church or the Christian community. Most of the members of
the churches of Myanmar are only concerned with the spiritual realm of their lives, focus
on the other worldly lives where all suffering, pain, and sorrow will no longer exist.
Therefore they ignore the physical realm which is related to the life upon this earth, and
fail to extend the hand of brotherhood to their Buddhist neighbors. Most of the churches
of Myanmar have inherited exclusive theology unconcerned with the social relationship
and welfare of people outside the church or the Christian community. In so doing they
fail to have good interfaith interaction with their Buddhist neighbors, and relate their lives
to the socio-politico-cultural problems that are occurring in Myanmar today. Actually,
there is no single doctrine of salvation that has been exclusively endorsed by the
Christian church in the history of the churches. Gustavo Gutierrez, known as the Father
of Liberation Theology,42 stated that salvation is viewed not primarily in terms of life
after-death for the individual, but in term of bringing about the kingdom of God: a new
social order where there will be equality for all. 43 C.S. Song, one of the leading
Protestant theologians in Asia, also argued that salvation in Jesus message does not
begin with eternal life in heaven; rather it begins with the life of people who lived on
earth socially, politically, and religiously. It has direct ethical implication for life in this
40
William Barclay, The daily study Bible: the Letters to the Galatians and Ephesians
(Edinburgh: the Saint Andrew Press,1976), 105.

41
Martin Luther, Disputation gainst scholarstic Theology, Clause 40. American Editions of
Martin Luthers works, ed, J. Pelikan and H. T. Lehman, St. Louis, Concorda and Philadelphia, Mahlenburg
Press, vol.xxxi, 1957, p.12.

42
Stanley J Grenz & Roger E. Olson, 20th Century Theology: God & the
World in a Transitional Age (Downers Grove, Illinois: Inter Varsity Press, 1992), 213.
43
Gustavo Gutierrez, A Theology of Liberation (Maryknoll, NY: Orbis
Books, 1973), 150.

world.44 In todays twenty-first-century context, we must ask, is this biblical message of

salvation relevant to twenty-first-century man? Does it make sense to have good
relationship with other faiths peacefully and interactively for the welfare of the society?
Does it still make sense to solve the realities of the historical, social, economic and
cultural problems that are occurring in the respective countries in the world? Therefore,
the churches of Myanmar also need to re-examine whether their doctrine of salvation is
relevant in the Myanmar context or not.
In Theravada Buddhism, to attain nirvana, Wisdom (prajna), moral conduct (Sila)
and meditation (Samadhi) must be cultivated simultaneously because they are
interdependent and interrelated. The three must be practiced at the same time because one
cannot obtain without the others. Such Buddhists' understanding of the mutuality of
belief and practice remind Christians to take a more holistic view of how the Christian
concept of salvation is to be perceived and realized in Myanmar today. 45 It is imperative
for Christians in Myanmar to overcome the theological deadlock that makes them alien to
engage or co-operate with people of other faiths, especially with Buddhists, in order to
transform our society on the basis of freedom, justice and equality. Christians are called
to follow Jesus and walk in his footsteps here on earth. Consequently, in Myanmar
context, Christian practice must itself be seen as the main expression of its theology. As
there are some similar ethical norms and moral discourses which demand for the spiritual
life in both religions, these ethical norms and moral discourses can be a great help for
mutual understanding, respect, recognition, correction, spiritual enrichment and
cooperation for the betterment of our society in Myanmar. As the responsibility of both
religions is towards the healing of humanity and the world from suffering under the evil
that exists in the world, Christians and Buddhists can build a just and sustainable
Buddhist-Christian community in which peaceful means are employed to resolve not only
the problems of the relationship of misunderstanding, mistrust and alienation but also the
problem of the unjust relation and structure of the society. In so doing, gradually, both
Christians and Buddhists may have convinced that inter-religious understanding and
interaction can create solidarity among them, which transcends religious borders.
Soteriocentric approach in Dialogue
Since the beginning of the mission history in Myanmar, most
missionaries, evangelists and pastors have been using the traditional or dogmatic type of
44
C.S. Song, Jesus in the Power of the Spirit ( Manineapolis: Fortress,
1994), 317.
45
Kenneth Fleming, Asian Christian Theologians in Dialogue with
Buddhism (New York: Peter Lang, 2002), 220.

evangelization. It applies a proselytizing strategy which aim is only to win converts, not
to give service to others, to develop personal relationship with other religions, and to do
inter-religious dialogue for the mutuality. It only emphasizes on the conversion of the
people of other faiths into Christianity and strongly holds judgementalism and a
preoccupation with sin as a state of being. It does not seek to promote a view that the
human person is a child of God, a gift of Gods love. Therefore it does not treat with love
and respect upon non-Christians.46 In Theravada Buddhist Dhamma, only through
pariyatti: efficiency in grasping of the truth, patipatti: practical living in accordance
with Dhamma, and pativedha: penetrative insight into the true nature of reality 47, can
one achieve liberation. In order to attain liberation, one must not only articulate the
Dharma (pariyatti) but also practice the essence of Dharma (patipatti). As a result, the
Buddhist context demands the practice oriented-interpretation in presenting the Gospel of
salvation.
Since God as a personal being is nonsense and only Karmatic force which
demands the ethic of good deeds by following the path shown by the enlightened one can
liberate them in Theravada Buddhism, Christians in Myanmar should witness how they
have experienced the saving love of Jesus in their daily lives rather than the person of
Jesus. They should manifest what they believe by living and practicing as the children of
God rather than proclaiming the superiority of Christianity as Jesus commands let your
light shine before men, that they may see your good deeds and praise your Father in
Heaven (Matthew 5:16, NIV). To communicate the Gospel of salvation into the
Buddhist thought patterns, Myanmar Christians should testify that taking refuge in the
merits of God's holy action in Christ or participation in the power of Jesus makes them
liberated from suffering under the evil that exists in the world, and received the eternal
extinction of individual conscious life.
As mission is really serious about salvation/liberation, and God as a personal
concept is not recognized in Theravada Buddhism, mission in Myanmar must be
concentrated on soteriocentric because both traditions mainly concentrate on it and
soteriocentric approach can easily be provided a foundation for inter-religious dialogue
between Christianity and Buddhism in order to nurture and develop mutual
understanding, respect, recognition, appreciation and cooperation because they have
common ethical aspect of salvation. Paul F. Knitter stated:

46
Stephen Glauz-Todrank, Transforming Christianity: Ten Pathways to a
New Reformation (New York: The Crossroad Publishing Company, 1996), 17.
47
T.W Rhys Davids & William Stede, Pali-English Dictionary (Delhi, India:
Motilal Banarsidass Publishers, 1993), 396,399,432.

In holding up soteria (salvation) as the source of ethical criteria for interreligious

dialogue, one need not be ideologically naive. Even though there may be general
agreement about promoting justice and removing oppression, each tradition will
have its own understanding of what Soteria and liberation entail. Soteria is always
experienced, understood, and responded to via a particular symbol or mediator. In
no way, therefore, Christ is left behind; He remains the Christians way, truth, and
life.48
Therefore soteriocentric approach can not only maintain the unique identities of
religious traditions, but also transcend the barrier of language and faith structure of the
religions. As the ethical aspect of salvation in Christianity and Theravada Buddhism
centers on a liberation of the inner person from selfishness and a desire to build a just
community49, soteriocentric approach can be the platform for Christians to have a
fruitful dialogue with believers of other religions, and join with them in a common
mission in Myanmar because it's aim is to promote liberative dimension of human
concerns such as justice, peace and a common humanity rather than doctrinal discussion
which tends to lead to contradiction,conflict and division.
Soteriocentric approach in dialogue does not aim at non-Christians into the realm
of the church; rather it opens them the way to the kingdom of God which is concerned
with the conversion of the heart to seek justice, love and peace in human relationships.
Hence, soteriocentric approach in dialogue does not reject the role of Christian witness,
but it shifts the Christian mission mandate from expansion of its own influence to service
of the reign of God. It can deepen ones own understanding of faith, and help Christians
to discover a framework of values which can co-exist with the Buddhist neighbors
interactively and peacefully.
CONCLUSION
As we, Christians, manifest Christ as the light of the world, we need to prove that
we have received this light by living and practicing as the children of the light. The
message of Jesus Christ for his disciples is not to be called superior, instead it calls us to
bear good fruit (Matt. 7:17).50 The fullness of life in Jesus' teaching (John 10:10) can
48
Paul F. Knitter, "Toward a Liberation Theology of Religions" in The Myth
of Christian Uniqueness, edted by John Hick and Paul F. Knitter (Maryknoll, NY: SCM
Press LTD,1988), 190.
49
James Francis, Asian Christian Theologians in Dialogue with Buddhism
(New York: Peter Lang, 2002), 214.
50
Kosuke Koyama, My Pilgrimage in Mission. International Bulletin of
Missionary Research, 21, no 2 (1997): 58.

be experienced through action and living according to the will and heart of God.
Commitment to the living Christ is more important than being converted in the traditional
way in our Christian daily life. We should not remain in splendid isolation or in blissful
indifference in the present of religiously pluralistic world. As witness of Jesus Christ, the
church must grow with the people of other faith's tradition peacefully and interactively in
this pluralistic world. Therefore, humanity, openness and service patterned of Christ are
to be the attitudes of the Christians towards our Buddhist neighbors in Myanmar. One of
the most important responsibilities of Christians in Myanmar is to build better BuddhistChristian communities in which the devotees of both sides show appreciation of each
other's faiths and co-operate for peace and justice in Myanmar.
Due to the above reason, the most relevant mission approach in Myanmar is
soteriological in dialogue approach, and the task of Christian mission is to engage in
dialogue with our Buddhist neighbors, search for a common goal and work in cooperation
towards that goal. The main interest in the process of soteriocentric approach in dialogue
is not to exclude or to include, but to come to an appreciation of valid moral and religious
values even it seems to contradict Christian views. Christians in Myanmar, therefore, do
not need to worry to lose our Christian uniqueness or our claim of the uniqueness of
Christ. Following the soteriocentric approach in dialogue, Christians can gain important
insights from Buddhists' thought that can help us rethink some of our central
soteriological claims, find new meaning in the biblical witness, and engage or co-operate
with people of other faiths, especially with Buddhists, in order to transform Myanmar
society on the basis of freedom, justice, and equality.
If we, Christians and Buddhists, touch the core essence of the ethical aspect of
salvation of both traditions, there may not be desperate and argumentative between
Buddhists and Christians, instead we may see complementarity between the two. And
then both Christians and Buddhists may have the opportunity to expand the horizon of
their self-understanding, enhance the mutual understanding, end the isolationist tendency
of religious traditions, and engage each other for a more sustainable peace and harmony
of the world. Moreover, by learning from one another and walking together with people
of other living faith for the well-being of all sentient beings, both Christians and
Buddhists will have a fuller commitment to their own faith.
*******************************************************
A MORE RELEVANT PARADIM FOR MISSION IN MYANMAR
In Myanmar, the majority of the population is Buddhists and Christians form a small
minority. As the Biblical and Myanmar Theravada Buddhism see God (Ultimate Reality),

sin, salvation/liberation through different conceptual frameworks, the Buddhists are very
hard to reach with Gospel. Although Christians in Myanmar have proclaimed the Gospel
throughout the centuries energetically, majority of the ethnic Burmans have not embraced
Christianity. On the other hand, due to their superior attitude towards other religions and
aggressive proselytizing, most Christians have lost friendships with their Buddhist
neighbors and are isolated from the society. Additionally, because of such kind of
attitude, there is, sometimes, conflicts and hostilities between Christianity and the
Buddhist community in Myanmar. That is why, a relevant approach that can properly
present the Biblical message of salvation to the Myanmar Theravada Buddhists is
urgently needed for the churches of Myanmar.
1. THE PROBLEMS IN SHARING THE CHRISTIAN GOSPEL IN MYANMAR
THERAVADA BUDDHIST CONTEXT.
There are, generally, many similarities between Myanmar Theravada Buddhism and
Christianity, because both demand right thought, right speech, right action and right
livelihood as ethical conducts. However, there are significant differences in their
perceptions and conceptions of God (the ultimate Reality).
While the Christians in Myanmar believe God is a person, a creator, a sustainer and a
source of all being; there is no God for Myanmar Theravada Buddhists in the Christian
sense. Raimundo Panikkar says,
Gautama Buddha refuses all ties to the doctrine of God and renounces all
speculation about God. He rejected any name for it, any determination of
it, and any personification of it. To the Buddhists, speculation about God
amounted to falling into anthropomorphism.51
That is the reason the Theravada Buddhists do not believe in the existence of God
as a person and do not teach the eternal God, the creator and the ruler of the whole
universe as the Christianity does. Gautama Buddha himself discouraged speculation on
the origin of this world and life because it does not provide "religious value for gaining
51
Raimundo Panikkar, The Silence of God: The Answer of the Buddha
(Maryknoll, New York: Orbis Books, 1990),23.

spiritual wisdom".52 According to Buddhism, in the limitless expense of space, there are
infinite numbers of the world systems coming into existence and passing away through
beginningless and endlessness time. That is why, for the Buddhists, the Christian
speculative explanation of the origin of the universe is not acceptable.
Buddhists never pray to Gautama Buddha because Gautama Buddha did not teach
everyone to rely upon him to achieve his/her liberation. Instead they pay homage to an
image and offer flowers and incense to an image so that they may "feel the presence of
the living Buddha, may gain inspiration from his noble personality, and may be involved
in his boundless compassion.53 Thus Buddhists do not lean upon or trust in eternal being,
and do not pray and look for help and forgiveness. A Buddhist relies on himself/herself to
achieve his/her salvation/liberation. There is no concept of having a personal relationship
with God (the ultimate reality) in Buddhism. Hence, Maung Shwe Wa notes that because
of the widely differing concepts of ultimate reality, the communicating of the gospel to
those of a Buddhist background is very difficult.54
Another problem in sharing the Christian gospel in Theravada Buddhist context is
that the concept of sin in Christianity and in Theravada Buddhism is not the same. The
Christian concept of sin is disobedience to the will of God, the Creator (I John 3:5).
However, sin in Buddhism, Richard H. Drummond says, is ignorance which is the
primary source of evil that leads to attachment that in turn leads to all sorts of evil. 55 In
Christianity, believers have been saved through faith in Jesus Christ. It is not the result of
the works of humanity, but the gift of God (Ephesians 2:8-9). In Theravada Buddhism,
52
K. Sri Dhammananda, What Buddhist Believe (Taipei, Taiwan: Corporate
Body of the Buddha Educational Foundation, 1993), .299
53
Narada Mahathera, Buddhism in a Nutshell, in The Light of the Dhamma,
Vol. III, No.4 (Yangon, Burma : The Burma Buddha Sasana Council, 1956), 14.
54
Maung Shwe Wa, Burma Baptists Chronicle (Rangoon, Burma: BBC Board
of Publication, 1963), 274.
55
Richard H. Drummond, Gautama the Buddha: An Essay in Religious
Understanding (Grand Rapids, Michigan: Eerdmans, 1974), 102.

however, the way to deliverance from evil is to take refuge in the three jewels: Buddha,
Dhamma, and Sangha. It is the elimination of desires and terminating the kammic process
of action-reaction by utilizing the eight fold path. In Buddhism, there is no idea of
forgiveness or repentance for ones salvation.56 Suzuki says that "the idea of bloody
imagery, crucifixion, atonement, and death as agony will never awaken in the Buddhist
heart as sacred an exalted feeling as in the Christian heart". 57 In Buddhism, Karma, the
law of causation, determines ones past, present and future existence. By the karmic law,
what a person did in the past determines his or her fate. While Christianity teaches that
sin is overcome by the grace or the power of God in Christ, such a concept of sin is not
acknowledged in Buddhism.
Salvation in Christianity is not ones own deed but the work of Jesus Christ. In the
Theravada Buddhism, nevertheless, Gautama Buddha is not a savior, but a finder of the
path to attain nirvana, and shows his followers the way to release from suffering,
eliminate any future rebirth, extinct all craving and attain nirvana.58
Salvation is given by God in Christianity; it is, however, to be sought by ones own
efforts in Theravada Buddhism. While the doctrine of Christianity stresses salvation from
sin, Theravada Buddhism stresses liberation from suffering. Christian view of salvation
from sin does not help a Buddhist because he/she believes that salvation is the cessation
of suffering, not a release from sin. While the Buddhists claim the basic means of
salvation is knowledge, the basic means of salvation in Christianity is not knowledge but
by faith in Jesus Christ: not by the wisdom of human being but by the power of God.
Therefore, although Buddhists and Christians seek the ultimate reality or transcendental
reality, they use them in different means.

56
Narada Mahathera, 15.
57
Ibid.
58
Edward Conze, Buddhism: its essence and development (New York: Harper
& Row, Publishers,1959),149.

2. THE PROBLEMS OF THE TRADITIONAL MISSION APPROACH IN

MYANMAR
In Myanmar, the ethnic Burmans are majority and they usually claim that the
Burmans are Buddhists and the Buddhists are Burmans. They usually assume that "if a
person is not a Buddhist, he is not a real Burman". 59 Since the eleventh century,
Buddhism has been firmly rooted and influenced upon all aspects of the life of Burmans
in Myanmar. Moreover, Buddhism is generally understood as a state religion even though
the present government does not legitimate it in state constitution in Myanmar. In the
mind of Burmans, Christian faith is associated with colonialism. As Christianity came
through the colonial powers, most of the ethnic Burmans see Christianity as the religion
of foreigners or the religion brought by the colonialists. Therefore, as the religious
heritage of Buddhism is firmly rooted in their lives, Bumans find very difficult to leave it
for Christian faith.
In the early days of Christian mission, the Buddhists perceive Christianity as the
religion of foreigners and the Christian missionaries as invaders for dividing Burmans.
Burmans who become Christians are looked upon as being traitors to the country or
betraying their culture. Many contemporary Burman Christians still experiences
alienation from families and friends in many instances. Therefore, Adoniram Judson, one
of the Baptist missionaries, declared that it is more difficult for a Burman to become a
Christian than it is to extract a tooth from a tigers mouth.60
In the mission history, the Christians in Myanmar carried out "a confrontational or
competitive attitude towards other religions."61 Most of the members of the churches of
Myanmar are only concerned with the spiritual realm of their lives. The missionaries and
59
R. Grant Brown, Burma As I Saw It: 1889-1917 (London: Methuen, 1962),
102.
60
Paul D. Clasper, Christianity and Buddhism ( lecture notes) (Rangoon:
Thudhama Press, 1960), 10.
61
Simon Pau Khan En, "The Quest for Authentic Myanmar Contextual
Theology" In Ray: MIT Journal of Theology 2 (February,2001), 38.

some preachers only emphasize the salvation of the individual soul. They enjoy a vision
of life after-death where all suffering, pain, and sorrow will no longer exist. Therefore
they ignore the physical realm in which Jesus Christ taught and practiced during his life
time on earth. Thus, Mary Dun stated:
they (most of the members of the churches of Myanmar) have failed to relate
their lives to the realities of the historical, social, economic and cultural problems
that are occurring in their own country. They have failed in their actual calling by
God to participate in Gods holistic mission- a mission which concerns both
heaven and earth.62
Besides, most missionaries and Christians in Myanmar see upon the Buddhists
and people of other faiths as inferior or the children of Satan. It points out that they fail to
acknowledge that God loves every human being: Christians and non-Christians. Because
of such exclusivistic attitude, the Christian Gospel appear foreign, irrelevant and
unattractive to the Buddhists in Myanmar.
Therefore, though Christianity has been in Myanmar from the 16 th century, very few
Burmans convert into Christianity and Christianity is numerically small until today. In
fact, God is working to establish an eternal relationship with the Buddhists. Thus, the
challenging task of the Christians mission in Myanmar today is to find a more appropriate
and effective method of presenting the Gospel in Myanmar.
3 A MORE APPROPRIATE AND EFFECTIVE METHOD OF PRESENTING THE
GOSPEL IN MYANMAR
3.1 The Incarnational Type of Mission
Since the beginning of the mission history in Myanmar, most missionaries,
evangelists and pastors have been using the traditional or dogmatic type of
evangelization. It is a proselytizing strategy which aim is to win converts, not give
service to others. Due to their superior attitude toward other religions and aggressive
62
Mary Dun, Inter-Faith Dialogue: Christians Initiative for Dialogue with
Buddhists in Myanmar
(Th.D. Dissertation., SEAGST, 1997), 230.

proselytizing, Christians have lost friendships with their Buddhists neighbors and are
isolated from the society. Instead, it produces lots of confrontations, hatred, and
annoyances between Christianity and the Burman Buddhist community in Myanmar.
Because of traditional or dogmatic type of evangelization, Christians in Myanmar have
failed to present Jesus Christ as the light of Myanmar by their own failure to be a light to
their Buddhist neighbors.63 Thus, the gospel still remains unattractive and unincarnated
in the soil of Myanmar.
The Incarnational type of mission is innovative and initiated with Jesus. Its primary
aim is to give service to others, not conquest. It does not look down upon people of other
faiths as inferior or children of Satan or group of people who are going toward hell. It is
focused on engaging people in acting out the Christian faith in service to others and
presents or shares the gospel of Christ with love, tolerance, hospitality and humility as
Jesus served and gave his life as ransom for many (Mark 10:45). It is the way of
presenting the Gospel by words and deeds through friendship with others within their
culture and context. Thus the incarnational type of mission is the best one for mission and
evangelism in Myanmar because this type of mission would be able to make Gospel
intelligibly articulated to our Buddhist neighbors.
In Buddhist Dhamma, only through pariyatti: efficiency in grasping of the truth,
patipatti: practical living in accordance with Dhamma, and pativedha: penetrative insight
into the true nature of reality64, can one achieve liberation. In order to attain liberation,
one must not only articulate the Dharma (pariyatti) but also practice the essence of
Dharma (patipatti). It indicates that the Buddhist context demands the practice orientedinterpretation in presenting the Gospel. Therefore, Christians in Myanmar should
manifest what they believe concretely by their good deeds rather than just proclaiming
what they believe by words as Jesus commands let your light shine before others, so that
they may see your good works and give glory to your Father in Heaven (Matthew 5:16).
63
Mary Dun, 229.
64
T.W Rhys Davids & William Stede, Pali-English Dictionary (Delhi, India:
Motilal Banarsidass Publishers, 1993), 396,399,432.

As God's actions in mission are manifested in the contexts in which people live,
our Christian mission in Myanmar must be incarnational and contextual. Since God as a
personal being is nonsense and only Karmatic force which demands good deeds by
following the path shown by the enlightened one can liberate them in Theravada
Buddhism, Christians in Myanmar should witness how they have experienced the saving
love of Jesus in their daily lives rather than the person of Jesus. To translate the Gospel
into the Buddhist thought patterns, Myanmar Christians should testify that by taking
refuge in the salvific power of what Jesus Christ has done on the cross, one can get rid of
desire or thirst that hold together the entity: born and reborn. Christians must share the
salvific power of Christ with love, patience and kindness because the fruit of the
salvation in Christianity is found in its response to the needy with love and compassion.
The savific value is to be found in our Christians actions. The author strongly believes
that if Christians in Myanmar are Christ- like Christians and present the gospel of Christ
with love, tolerance, hospitality and humility as Jesus served and gave his life as ransom
for many (Mark 10:45), the savific value of Christianity will penetrate into the daily life
of the Buddhists and Christ will be fully incarnated in the life-forms of the Buddhists in
Myanmar. Moreover, the Burmans will have experienced and acknowledged the salvific
effect of Jesus Christ in their daily spiritual practices. In so doing, the light of Jesus
Christ will shine upon Myanmar, and the Buddhists will experience Jesus Christ as
liberator in their daily life.
2 DIALOGICAL APPROACH
In Myanmar, Christians are minority and Buddhism has greatly influenced upon all
aspects of life in the majority of the population. Most of the churches still hold on to
traditional mission approach. The Christians mission is usually aimed at the conversion
of the people of other faiths into Christianity. It strongly holds judgementalism and a
preoccupation with sin as a state of being. It does not seek to promote a view that the
human person is a child of God, a gift of Gods love. Therefore it does not treat with love
and respect upon non-Christians. The dogmatic presentation of the proclamation of the
gospel, accompanied by the arrogance, aggression and negative approach, has created
hatred, misunderstanding and mistrust. We cannot advocate this position because

Proclamation of the gospel without meeting in love cannot be productive. In fact, one
cannot love God without loving ones neighbor. Because of a superior or competitive
attitude and approach toward other religions, the Christians are still alienated from their
Buddhist neighbors; and these attitudes and approaches can no longer be constructive and
productive mutually. We have to remedy this undesirable approach. Therefore, in the
Myanmar context, a confrontational or competitive strategy or approach is not fruitful or
effective. Instead, a mission approach which can bridge and heal the relationship of
mistrust, misunderstanding and alienation between Buddhists and Christians must be
applied in the Myanmar Theravada Buddhism context so that Christians may build a good
friendship with their Buddhist neighbors and their sharing of the Gospel will be attractive
and effective.
Dialogue is necessary and vital role to Christian witness because it can serve
as a valuable instrument of evangelism. The goal of the dialogue, Heinrich Dumoulin
says, is not only to gain mutual understanding and recognition of values but also
cooperation between the two religions.65 In dialogue the two groups can build a mutual
understanding, respect, recognition, and acceptance. The prerequisite for dialogue,
Harold Coward states, is not the harmonizing of all beliefs but the recognition that each
spiritual person has a committed and absolute conviction, and that those convictions are
different.66 Therefore, in dialogue, the participants can have mutual understanding of the
expression of ones faith and willingness to explore Gods revelation for humankind not
only in our faith but also in relation to the spiritual heritage of our neighbors. 67 Christians
can witness and make known how they have experienced God in their lives through Jesus

65
Heinrich Dumoulin, Christianity Meets Buddhism (LaSalle, Illinois: Open
Court Publishing Company, 1974), 35,56.
66
Harold Coward, Pluralism: Challenge to World Religions (Maryknoll: Orbis
Books, 1985), 39.
67
Ibid.,.40.

without claiming the superiority or normativity of Jesus over other religious figures. 68
Paul F. Knitter stated:
In holding up soteria (salvation) as the source of ethical criteria for interreligious
dialogue, one need not be ideologically naive. Even though there may be general
agreement about promoting justice and removing oppression, each tradition will
have its own understanding of what Soteria and liberation entail. Soteria is always
experienced, understood, and responded to via a particular symbol or mediator. In
no way, therefore, Christ is left behind; He remains the Christians way, truth, and
life.69
Thus, dialogue would help Christians to accept the integrity of the other mans faith with
deep respect even though there are significant differences in professing of faith, and to
relevantly bear witness to Jesus Christ as our savior.
The author, therefore, prefers to uphold the essentiality of the dialogical mission
which is more faithful to Jesus Jesus who had retrieved the availability of God to
people without any mediating agencies.70 Dialogical mission enables Christians to obtain
the full and abundant life in manner of Christ and Buddhists to realize Jesus as the answer
to humankinds universal quest for salvation.
CONCLUSION
As the Buddhist context demands the practice oriented-interpretation,
Christians sharing of the message of salvation must be practical oriented. Therefore,
Christians in Myanmar should manifest what they believe rather than proclaiming the
68
Paul F. Knitter, No Other Name?: A Critical Survey of Christian Attitude
Toward the World Religions (Maryknoll: Orbis Books, 1985), 203.
69
Paul F. Knitter, "Toward a Liberation Theology of Religions" in The Myth
of Christian Uniqueness, edted by John Hick and Paul F. Knitter (Maryknoll, NY: SCM
Press LTD,1988), 190.
70
R.S Sugirtharajah, Inter-Faith Hermeneutics: An Example and some
Implication, in Mission Studies, VII 1-13 (1990), 19.

superiority of Christianity as Jesus commands let your light shine before others, so that
they may see your good works and give glory to your Father in Heaven (Matthew 5:16).
Instead of sharing about the person of Jesus, Christians should testify that taking refuge
in the saving effect of what Jesus has done in the past or participation in the karmatic
force of Jesus makes them liberated. It will be more understandable and comprehensible
to the Buddhists, because in Theravada Buddhism teaching only karmatic force which
demands good deeds by following the path shown by the enlightened one can liberate
them. Hence, Christians must show themselves living and acting like Christ rather than
demonstrating themselves as superior ones. Christians must share the loving kindness of
Christ by equally loving other people regardless of whoever they are or whatever faiths
they confess through their lives because the salvific value of Christianity is found in its
response to the needy with love and compassion. The author strongly believes that if
Christians in Myanmar are Christ- like Christians, and present the gospel with love and
humility as Jesus served and gave his life as ransom for many, Christ will be fully
incarnated in the life-forms of the Burmans and His loving presence may be sensed as
they feel in taking refuge in the three jewels: Buddha, Dhamma, and Sangha. To be
Christ- like Christians, the Christianity in Myanmar must change, as Stephen GlauzTodrank states, from sin-based Christianity which strongly holds judgementalism and a
preoccupation with sin as a state of being; to love-based Christianity which always seeks
to promote a view that the human person is a child of God, a gift of Gods love, and
therefore to be treated with love and respect.71
Therefore, although the Biblical and Myanmar Theravada Buddhism see God
(Ultimate Reality), sin, salvation/liberation through different conceptual frameworks, the
author has great confidence that the gospel can be reached to the Buddhists through the
mighty power and love of Jesus Christ because He makes Himself a bridge between
heaven and earth, and man and God. The task of the Myanmar Christians is that we must
witness the greatness of the Gospel through living the way Jesus lived: love others like
Jesus loved, humble like Jesus humbled and serve others like Jesus served. If we,
71
Stephen Glauz-Todrank, Transforming Christianity: Ten Pathways to a New
Reformation (New York, The Crossroad Publishing Company, 1996), p.17.

Christians, live as Christ lived, the divine, matchless love of Christ will shine upon/within
us and flowing through us into the lives of others, Buddhists neighbors and the Buddhists
will experience Jesus Christ as Savior or Liberator.

By,
Rev. Dr. Lahphai Awng Li
Associate Professor/ Head of Theology Department
Myanmar Institute of Theology
Seminary Hill, Insein, Yangon
Myanmar.
****************************************************

THE GREATEST LEADERSHIP PRINCIPLE OF JESUS CHRIST

INTRODUCTION
Principle is the most fundamental one in leadership, because principle shapes the
whole leadership functions. To be the best and most effective leaders of the kingdom of
God, we must know the greatest leadership principle of Jesus Christ and practice it in our
ministry. Unless we may not know the distinguish features of Christian leaders from
ungodly or secular leaders.
THE GREATEST LEADERSHIP PRINCIPLE
Nowadays, some Christian leaders are reading secular books written about
leadership and applying the teaching of secular books uncritically in their ministry. Much
secular leadership theories may appear sound, yet some of secular leadership theories
produce the ideas contrary to the Scriptures72 because there is no room for God in secular
72
Henry & Richard Blackaby, Spiritual Leadership (Philippines: Church
Strengthening Ministry, 2001), x, xi.

leadership principles. Secular leadership and Christian leadership have many points of
similarity, but there are great differences in fundamental principles. For instance, while
secular leadership theories encourage having self-confidence, Jesus directs His disciples
to put their confidence in God. Whereas earthly rulers seek power and control, Jesus
trained His disciples to seek the glorification of God. Although secular leaders exercise
leadership for their own gratification, the aim of Christian leadership is to satisfy the
Lord. Hence, Jesus leadership principle is different from that of secular leadership and
Jesus wants his disciples to know the distinguish features of the two. Christian leaders
who rely only on secular leadership theories may have some degree of success in secular
sense, but they will not be true spiritual leaders of the kingdom of God.73
That is why, our churches need leaders who understand the leadership principles
of Jesus and who know how to exercise it in the kingdom ministry effectively. The
greatest leadership principle of Jesus Christ is Not to Be Served but to Serve (Mark
10:45). It indicates that service is the tenet to legitimate leadership. Thus, according to
Jesus, a leader is not a master but a servant or a slave in the kingdom ministry. With
regard to this basis, every Christian leader must keep in mind that to lead is to serve and
to serve is to lead74.
In general, people want to be military generals, managers, doctors, nurses,
teachers, lawyers, engineers, presidents, footballers, etc. But, no one wants to be a slave
or a servant when he or she grows up. The point is clear and emphatic that the desire of
human being is power, authority, and position. However, Jesus desire for every Christian
is to be a slave or a servant.75

73
Ibid..
74
Girao, William B. Exercising Leadership in the Local Church. (Manila,
Philippines: OMF literature, 1995),.5.
75
Carol J. Ruvolo, God With Us Light from the Gospels: Exalted Through
Humility (Philipsburg-New Jersey: P&R Publishing, 1998), 111-112.

Mark 10:35-4576 significantly portrays about the contrast between the idea of
secular leadership and that of Jesus Christ. In this episode of Mark 10:35-45, James and
John, the sons of Zebedee, had requested Jesus to grant them positions of prominence in
the Kingdom. They said to Jesus, Grant us that we may sit, one on Your right hand and
the other on Your left, in Your glory. They tried to get the positions of highest honor in
the messianic Kingdom. What they want to be is not merely to rule with Jesus; but also
to enjoy the most exalted positions of importance, first and second in the Kingdom, on
His right and left hand.77 That is their selfish ambition to seek personal reward and
personal distinction. Therefore, Jesus rebukes their desire for pre-eminence, because such
attitude is totally different from that of the attitude of the children of God.78
Jesus himself teaches his disciples to learn the important concept of leading as a
servant. Nevertheless, they reverse the teaching of Jesus and focus only on their personal
distinction and reward. They understand greatness in the kingdom of God in a secular
way. In secular system, the greatness is measured by distinct levels of rank. They, thus,
desire to get the highest position in the kingdom. Jesus, however, encourages them to turn
their thinking upside-down. Jesus explains to the disciples that the Kingdom of God is
different from the Gentile world, and the way of Gods children must be radically
different from the way of this world.79 Jesus explicitly instructs that, Rulers of the
76
:35 Then James and John, the sons of Zebedee, came to Jesus. Teacher,
they said, there is something we want you to do for us.:36What is it? Jesus asked
them. :37 They answered, When you sit on your throne in your glorious kingdom, we
want you to let us sit with you, one at your right and one at your left. :38 Jesus said to
them, you dont know what you are asking for. Can you drink the cup of suffering that I
must drink? Can you be baptized in the way I must be baptized?:39 We can, they
answered. Jesus said to them, you will indeed drink the cup I must drink and be baptized
in the way I must be baptized. :40 But I do not have the right to choose who will sit at my
right and my left. It is God who will give these places to those for whom he has prepared
them. :41 When the other ten disciples heard about it, they became angry with James
and John. :42 So Jesus called them all together to him and said, you know that those
who are considered rulers of the heathen have power over them, and the leaders have
complete authority. :43 This, however, is not the way it is among you. If one of you wants
to be great, you must be the servant of the rest; :44 and if one of you wants to be first,
you must be the slave of all. :45 For even the Son of Man did not come to be served; he
came to serve and to give his life to redeem many people.
77
Word Bible Commentary (Nelson CD, 2000).
78
Frank E. Gaebelein (ed), The Expositors Bible Commentary.Vol. 8
(Grand Rapids, Michigan: Zondervan Press, 1991), 719.
79

heathen have power over them, and the leaders have complete authority. This, however,
is not the way it is among you. If one of you wants to be great, you must be the servant of
the rest; and if one of you wants to be first, you must be the slave of all. (Mark 10:4344). In this instruction, Jesus gives fundamental lessons that greatness comes only by way
of servanthood.
The fact is that, according to Jesus Christ, the key to greatness in the Kingdom God is not
a matter of rank or birth or favor; it is a matter of service. The greatness in His Kingdom
cannot be inherited; it must be received through service. It cannot be bestowed as a favor;
it must be won by service.80
In the worlds system, the characteristic feature of the great man is that he has
multitudes of people waiting upon him and going to serve him, but the characteristic
feature of the great man in the kingdom of God is that he himself is everybodys minister
and servant. There is no mark of external rank and power in Jesus Himself in terms of the
worlds system. He had no servants to serve Him. Instead, He was just in the midst of
men, and served the needy and the sick.
In Matthew 23, Jesus calls the Pharisees hypocrites because they are
wrong in their principles of leadership and in wrong motive of leading as well. They
exercise leadership as authority over other people and use their authority to control upon
others. Therefore Jesus has rejected the leadership image of Pharisees. Here, the crucial
message of Matthew 23 has also indicated that, in the kingdom of God, leaders are not
the masters but the servants. In other words, leadership in the kingdom ministry is an act
of service.
Contemporary leaders of some churches measure their ability of leadership in
terms of position, numbers of church member, money, buildings, and possessions.
Actually such kind of measurement is totally different from that of Jesus. According to
Jesus, the measurement of leadership is service and sacrifice, not position, numbers of
church member, money, building, and possessions. J.O Sander rightly says that the term
servant speaks everywhere of low prestige, low respect, low honor. When Jesus used the
term, however, it was a synonym for greatness. 81 Therefore, according to Jesus, those
who serve humbly like a servant and a slave are the greatest in the kingdom of God.
Gerald Rowlands, Further Principles of Church Growth. Module III
(Singapore: International Christia Mission, 1994), 23.
80
Jones, J.D, Commentary On Mark (Grand Rapid, Michigan: Kregel Publication,
1992), 382
81
J. Oswald Sander, Spiritual Leadership (Manila, Philippines: OMF Literature
INC, 2003),.21.

Conclusion
In the community of the kingdom of God, every member serves each other by
love. The Christian leader is the one who is called to follow the role model of Jesus and
has the same attitude as Jesus who has a servant heart. In whatever responsibility the
leaders take in the ministry of the kingdom of God, they must have a servant heart. The
servant image is the most essential image of the Christian leadership.
Lets keep the greatest leadership principle of Jesus Christ in our mind, and
serve humbly like a servant and a slave in the kingdom ministry. To God be the
Glory!

Rev. Dr. Lahphai Awng Li

****************************************************
THE ABUNDANT LIFE: A TRIBAL THEOLOGY PERSPECTIVE.
Introduction
Life is the state of being alive and distinguished form dead matter. Human life is different
form animal (Gen 7:21) because humanity is made in the image of God. Thus human life
is dependent upon God for its initiation, maintenance and providential care. When God
created man to live in the world, He also made some rules by which man should live and
receives abundant blessing. The abundant life, therefore, is not merely to consume the
resources to eat, breath, and take up space. Instead, it is the lives in obedience to the
Creator God (Job. 28:28; Eccle 12:13-14), and in a harmony with the will and way of
God as revealed by the teaching and life of Jesus Christ.
The purpose of life
Life is a gift from God. He created human beings for a purpose, and humanity exists for
God's purpose and glory. Therefore the purpose of human life is to do what God wants
humanity to do.
The book of Genesis sets forth the purpose prescribed by God for human beings. It says
human beings are to cultivate the earth, to name the animals, to exercise dominion, and to
become co-creators (or partners) with God in caring for the earth's resources. That is why
the purpose of life is far greater than possessions, and focusing on ourselves will never
reveal our life's purpose. In fact, the purpose of life is to glorify and please God forever
by fulfilling the purpose prescribed by God. In other words, the purpose of life is to act
and live according to the will and heart of God.
Tribal people perceive humanity as integral part of a macro-organism or family
members of creation. Human beings are not absolute owner of creation, but to be
stewards and co-workers of God to preserve the earth's fullness wisely for both the
present and future generations. Therefore, Tribal people believe that human life must be a
responsible life in the web of the interrelationship of all beings which is "relating to God
and land by fulfilling the obligations of caring, commitment and responsibility in the
world and by becoming part of it".82
82

The abundant life

The book of Genesis contains the beautiful story of God's love for human beings and of
the glorious abundance which He created for human beings. The message of Jesus is also
addressed towards the total wellbeing of a person which embraces all aspects of life. In
John 10:10 Jesus says, "He came that people may have life, and have it abundantly"
((NRSV).
The biblical perspective of abundant life consists abundant harvest, physical and mental
healing, good relationship with God, and harmonious relationship between human and
the whole creation (Lev. 26:3-7, Is 35:1-10).
The book of Genesis describes that when God saw everything He created, He
said it was good. Why? Because it fulfilled the purpose for which it was created. Thus
"Goodness" means fulfilling a purpose. It indicates that the goodness of life consists in
more than possessions; it involves a good and pious reputation.
As a result, the good life comes from doing good and being good. Material
possessions cannot provide a good life because it can be destroyed our morality or
spirituality, and even be lost tomorrow or the day after tomorrow. The life in its
abundance, consequently, can only be achieved in having good relationship and
connection with Creator, other fellowman and the rest of creation.
According to tribal theology, the abundance life can be brought through the following
means.
(1) From self-centredness to Community-centredness
Human beings are social beings. He/she cannot exist apart from community. Selfcentredness always creates selfishness, greed, hatred, and disunity in community.
Community-centredness, however, signifies the sense of belonging, interconnectedness
and interrelationship. Human togetherness, belonging to each other, living for each other
are the values that lead to wellbeing of the whole. The growth and freedom of human
beings is always in relation to other members of the human community. Spiritual
responsibility can only be fulfilled in community. Social and economic survival can only
be achieved in community as well.83 Therefore, the essence of community life is the basis
of human dignity, and the abundant life can be experienced only in community. Hence,
we, all human beings, have to uphold a very strong communitarian concept of life so that
the abundant life will be experienced in our community.
(2) From affirmation of human's life alone to affirmation of life in the web of
interrelationship of all beings.

A. Warti Longchar, An Emerging Asian Theology: Tribal Theology (Issue,

Method and Perspective), (Jorhat Assam: Tribal Study Centre, 2000), 31.
83
Shimreingam Shimray, ed., Tribal Theology: A Reader ( Jorhat, India: Tribal
Study Centre, 2003), P 178.

God wants the universe to be harmony in plurality. As diversity is Gods structure of

creation, God works in diversity and diversity expresses Gods richness. Therefore, in the
created order, everything is interrelated and interconnected84. The creation stories of the
Bible present that God creates everything to be interrelatedness and interconnectedness.
Here interrelatedness and interconnectedness mean harmony in plurality, not uniformity
that suppresses differences. God assigns humanity to rule the whole creation not as rulers
or masters but as stewards, co-workers and servants. Human are to serve and guard not
only their brothers and sisters but also the whole creation. Thus the abundant life can be
realized by doing good relationship with all living beings.
All created things and beings, including human beings, are unique in their own ways
in Gods structure of creation. Therefore, human being cannot claim to have a right to
dominate and suppress others. In Gods structure of creation, life in its fullness can be
experienced only by the affirmation of the beauty of diversity because to live a life of
interrelatedness and interconnectedness is the cosmic design of God.
Tribal theology stresses that everything, including human beings emerge from the
land or the earth. Hence, the abundant life or the life in its fullness cannot be experienced
by affirmation of humans life alone, but by affirming of life in the web of
interrelatedness and interconnectedness of all beings. By doing justice to all created
things and beings, and sharing the gift of land and its resources among people, humans
life is preserved, cherished, and the blessing of God can be realized. Consequently, the
abundant life can be obtained only by fulfilling our obligations of caring, commitment
and responsibility in the world by becoming a part of it.
(3) From personal salvation to salvation of the whole humanity and of the entire
God's creation.
In tribal theology, sin is perceived organically. Tribal people see sin as a
destructive force which affects not only individual but also creation as a whole. In their
world view, "Supreme Being is organically related to all creatures".85 Life, in their
concept, is protected and grown to its fullness only in the web of the interrelationship and
interrelationship of all being in the cosmic design and order of God. That is why, their
myths and legends teach them that humanity alone cannot be saved while the other
creatures are destroyed.86 They do not see salvation as merely "other worldly,
anthropocentric, abstract and individualistic".87 For them, therefore, salvation includes
84
Walter A. Elwell, ed., Evangelical Dictionary of Theology ( Grand Rapids,
Michigan,1992), P.212.
85
Shimreingam Shimray, p. 10.
86
A. Wati Longchar, eds., Doing Theology with Tribal Resources: Context and
Perspective (Jorhat, India: Tribal Study Centre, 1999), P.74.
87

social, economic, cultural, political and ecological dimensions88. It means God's

salvation can be actualized only by having a good relationship with God, others and the
rest of creation. For the tribal people, the essential character of salvation is
'interrelatedness and interconnectedness'.
Moreover, in the tribal understanding, a redeemed person is the one who lives in
harmony with mother earth and her children, creation and the Supreme Being and the
spirits89. As human beings cannot grow without relating to other creatures, salvation/
liberation of the people cannot be actualized without taking into account the aspects of
other creation.
Salvation/liberation of the people is, thus, possible by protection, restoration, and
preservation of creation in a harmonious way, because salvation/liberation is not merely
spiritual but physical and immediate dangers dangers that threaten individual as well as
community survival, good health and general prosperity90.
Conclusion
Liberation/salvation is not just a matter of saving ones own soul in life after death. It
involves a new way of life expressed in good works (II Timothy 2:21-22). It is actual
advance, which people can be experienced here and now through interrelatedness and
interconnectedness with God, fellow human beings and the rest of creation.
As we are called to constant search for justice, equality and human dignity, and
ecological harmony, shall we serve the reconciliation and unity of all humanity and the
whole of creation so that the goodness of life or abundant life will be experienced in our
society. To God Be the Glory!
Rev. Dr. Lahphai Awmg Li
Associate Professor/Head of Theology Department
MIT, Insein.

Shimreingam Shimray, p.13

88
A. Wati Longchar, An Emerging Asian Theology: Tribal Theology (Jorhat, India:
Tribal Study Centre, 2000), p.25.
89
Shimreingam Shimray, ed., Tribal Theology: A Reader ( Jorhat, India: Tribal
Study Centre, 2003), P.12
90
Ibid.