1. Christian Witness in theChristian Witness in the
Multi religious and neo-Multi religious and neo-
spiritual contextspiritual context
Session 9Session 9
JoshvaJoshva
For the Glory of GodFor the Glory of God

2. ReadingsReadings
 Reading in Indian Christian TheologyReading in Indian Christian Theology
Volume 1 – R S Sugirtharajah and CecilVolume 1 – R S Sugirtharajah and Cecil
Hargreaves ISPCK, 1993Hargreaves ISPCK, 1993

3. Hindu –Christian EncounterHindu –Christian Encounter
 Portuguese – destruction of Hindu templesPortuguese – destruction of Hindu temples
French – fanatic attitude towards HinduFrench – fanatic attitude towards Hindu
religion and British – left temples withoutreligion and British – left temples without
destroying but converted tribaldestroying but converted tribal
communities into Christian culture -communities into Christian culture -
http://hamsa.org/appendix2.htm#_ftnref6http://hamsa.org/appendix2.htm#_ftnref6

4. Robert De Nobili 1605Robert De Nobili 1605
► It was unjust to require people to change theirIt was unjust to require people to change their
national customs, to give up caste and other formsnational customs, to give up caste and other forms
of social and cultural life.of social and cultural life.
► To make Christianity acceptable to Caste HindusTo make Christianity acceptable to Caste Hindus
and to present it as a universal religion not as aand to present it as a universal religion not as a
religion of parangisreligion of parangis
► To replace Latin with Sanskrit, Christians to cookTo replace Latin with Sanskrit, Christians to cook
special food on Pongal, Ridiculed the doctrines ofspecial food on Pongal, Ridiculed the doctrines of
Karma and rejected the repetition of Hindu godsKarma and rejected the repetition of Hindu gods
names.names.

5. Batholomeus Ziegenbalg 1706Batholomeus Ziegenbalg 1706
► He called Hindus Heathans, bondage of idolatry…He called Hindus Heathans, bondage of idolatry…
► In 1907 he wrote Remarkable Voyage I do notIn 1907 he wrote Remarkable Voyage I do not
reject everything they teach rather rejoice that forreject everything they teach rather rejoice that for
the heathen long ago a small light of the gospelthe heathen long ago a small light of the gospel
began to shine.began to shine.
► A H Francke (1663) against Ziegenbalg.A H Francke (1663) against Ziegenbalg.
► Max Muller, Paul Deuseen, Macdonnel, B Keith –Max Muller, Paul Deuseen, Macdonnel, B Keith –
rethinking of the Christian approach to other faithsrethinking of the Christian approach to other faiths

6. Response from outside the ChurchResponse from outside the Church
and the impact of Christand the impact of Christ
 Brahmo Samaj - a movement Founded byBrahmo Samaj - a movement Founded by
Ram Mohan Roy (1772) influenced byRam Mohan Roy (1772) influenced by
Western Rationalism and UnitarianWestern Rationalism and Unitarian
Christianity – book on Precepts of Jesus –Christianity – book on Precepts of Jesus –
moral reform in Hinduism – gave centralitymoral reform in Hinduism – gave centrality
to Jesus’ ethical teachings in histo Jesus’ ethical teachings in his
movement and accepted titles such as Sonmovement and accepted titles such as Son
of God and the doctrines of the Virgin birthof God and the doctrines of the Virgin birth
and resurrection but interpreted in aand resurrection but interpreted in a
rational manner.rational manner.

7. Keshab Chandra SenKeshab Chandra Sen
 Also Brahmo Samaj – Jesus as centralAlso Brahmo Samaj – Jesus as central
to faith and experience – called theto faith and experience – called the
movement the Church of the Newmovement the Church of the New
Dispensation – introduced rites likeDispensation – introduced rites like
initiation and communion- more like ainitiation and communion- more like a
Christian – Interpreted theChristian – Interpreted the
understanding of Brahman asunderstanding of Brahman as
Sachidananda (Indian Trinity)Sachidananda (Indian Trinity)
 But not accepted Western ChristianityBut not accepted Western Christianity

8. Other Hindu Leaders whoOther Hindu Leaders who
responded to Jesus Christresponded to Jesus Christ
 Swami Vivekananda & SarvepalliSwami Vivekananda & Sarvepalli
Radhakrishnan – reaffirmation ofRadhakrishnan – reaffirmation of
Advaita – Jesus Christ as oneAdvaita – Jesus Christ as one
manifestation of the Universal Realitymanifestation of the Universal Reality
of the Vedanta to be understood on aof the Vedanta to be understood on a
par with many other suchpar with many other such
manifestationsmanifestations
 Mahatma Gandhi – Christ from EthicMahatma Gandhi – Christ from Ethic
of love – in terms of Ahimsa (non-of love – in terms of Ahimsa (non-
violence)violence)

9. Theological Response fromTheological Response from
ChristiansChristians
 Brahmabandhav Upahyaya (1891)-VedasBrahmabandhav Upahyaya (1891)-Vedas
instead of OT – God as absolute – Son as Citinstead of OT – God as absolute – Son as Cit
and Holy Spirit as Ananda – maya consistentand Holy Spirit as Ananda – maya consistent
with the doctrine of Creation – but rejectedwith the doctrine of Creation – but rejected
avatara concept for uniqueness of Christavatara concept for uniqueness of Christ
 Bishop A J Appasamy (1975) – Bhakti TraditionBishop A J Appasamy (1975) – Bhakti Tradition
– Visishtadvaita (qualified non-dualism) –– Visishtadvaita (qualified non-dualism) –
revivalism and evangelical piety –rejected all thatrevivalism and evangelical piety –rejected all that
are contradictory to Christ – against Karma,are contradictory to Christ – against Karma,
idolatry…idolatry…

10. P ChenchiahP Chenchiah
A Judge – a member of Rethinking GroupA Judge – a member of Rethinking Group
- The convert today regards Hinduism as- The convert today regards Hinduism as
his spiritual mother – a reverential attitudehis spiritual mother – a reverential attitude
towards Hindu heritage – believed Jesustowards Hindu heritage – believed Jesus
Christ as the first of a new species ofChrist as the first of a new species of
humanity brought about by the work of thehumanity brought about by the work of the
Holy Spirit – the purpose of the ChristianHoly Spirit – the purpose of the Christian
faith was to reproduce Christ in humanfaith was to reproduce Christ in human
lives – similar to Teilhard de Chardinlives – similar to Teilhard de Chardin

11. The call for dialogue
• P D Devanandan – Christian Institute for
the Study of Religion and Society (CISRS)
– a synthesis between traditional world
view and contemporary secularism – In
our missionary preaching we have yet
make philosophical concepts into
instruments of interpretation of the Gospel
– radical renewal of what we cherish as
valuable not total destruction.

12. Raymond Panikkar
• Roman Catholic – The Unknown Christ of
Hinduism and the Trinity of and World
Religions
• Christ is already present in Hinduism
• Three margas – Karma, Bhakti and Jnana
marga – Trinitarian understanding –
synthesis is possible

13. Theology of LiberationTheology of Liberation
 M M Thomas – The role of Gospel in theM M Thomas – The role of Gospel in the
struggle for Justice – Three different levels ofstruggle for Justice – Three different levels of
dialogue with Hinduismdialogue with Hinduism
 Secular conversation which should lead on toSecular conversation which should lead on to
the possibility of a common culture not athe possibility of a common culture not a
Christian culture but an open culture withChristian culture but an open culture with
common humanitycommon humanity
 dialogue to come to grips with the centraldialogue to come to grips with the central
theological issues of each faiththeological issues of each faith
 Dialogue at the level of interiorityDialogue at the level of interiority

14. M M ThomasM M Thomas
 Salvation in terms of the restoration ofSalvation in terms of the restoration of
true humanitytrue humanity
 The mission of salvation and the task ofThe mission of salvation and the task of
humanization are integrally related tohumanization are integrally related to
each other, even if they cannot beeach other, even if they cannot be
considered identicalconsidered identical

15. Dalit Theology KappanDalit Theology Kappan
►Dalits are known as outcastes of the HinduDalits are known as outcastes of the Hindu
society – the word Dalit means broken,society – the word Dalit means broken,
Crushed or downtrodden.Crushed or downtrodden.
► Human beings coming with the experienceHuman beings coming with the experience
of suffering, oppressionof suffering, oppression
►Theological tools as reflection (critical),Theological tools as reflection (critical),
action (liberation), education (awareness)action (liberation), education (awareness)
►Theology cannot be neutral – taking sidesTheology cannot be neutral – taking sides
with the people at the marginswith the people at the margins

16. Theandric practiceTheandric practice
►Divine-human experience – action,Divine-human experience – action,
contemplation, celebration, creation,contemplation, celebration, creation,
safeguarding, subverting, self-safeguarding, subverting, self-
transformation, world-transformation,transformation, world-transformation,
memory and hope.memory and hope.
►Theandric practice calls for a revolution inTheandric practice calls for a revolution in
our discourse about the Divine.our discourse about the Divine.
►God in history to contest oppression andGod in history to contest oppression and
injustice.injustice.

17. Minjung TheologyMinjung Theology
►Korean Theology –Korean Theology –
►Min = people; Jung= Mass – people of GodMin = people; Jung= Mass – people of God
►It grew out of the Christian experience in theIt grew out of the Christian experience in the
political struggle for justice over the last tenpolitical struggle for justice over the last ten
or more years 1970s.or more years 1970s.
►A Theology of the oppressed in Korea – aA Theology of the oppressed in Korea – a
search for contextual theology in Asia –search for contextual theology in Asia –
Korean version of imported Latin AmericanKorean version of imported Latin American
Theology?!Theology?!

18. MinjungMinjung
►Korean’s life story and expressions asKorean’s life story and expressions as
Christians – Bonhoeffer’s worldlyChristians – Bonhoeffer’s worldly
interpretation of the Bible or secularinterpretation of the Bible or secular
meaning of the Gospelmeaning of the Gospel
► Political interpretation of the Gospel hasPolitical interpretation of the Gospel has
opened up new horizon enabling us to lookopened up new horizon enabling us to look
at the Korean Christian experience –at the Korean Christian experience –
seeking justice – National Church in Korea -seeking justice – National Church in Korea -
nationalisticnationalistic

19. Anti JapaneseAnti Japanese
► Koreans were under Japanese depoliticising theKoreans were under Japanese depoliticising the
Christians was not possibleChristians was not possible
► Bible as the story of liberation for the KoreanBible as the story of liberation for the Korean
peoplepeople
► 1919 March first movement – The Tonghak1919 March first movement – The Tonghak
Movement for Independence and April 19Movement for Independence and April 19thth
Revolution as the genealogy of the MinjungRevolution as the genealogy of the Minjung
movementmovement
► Suh mentions – Korean mask dance as a MinjungSuh mentions – Korean mask dance as a Minjung
drama – Han (a feeling with a tenacity of purposedrama – Han (a feeling with a tenacity of purpose
for life which comes to weaker beings) – Maskfor life which comes to weaker beings) – Mask
dances portray the pathetic life of the oppresseddances portray the pathetic life of the oppressed
peoplepeople

20. African TheologyAfrican Theology
►Not only an Economic oppression but also aNot only an Economic oppression but also a
cultural oppression - Anthropologicalcultural oppression - Anthropological
oppressionoppression
►1890s Independent Churches in Nigeria1890s Independent Churches in Nigeria
(African independent churches) were(African independent churches) were
growinggrowing
►Articulation From The experience of the firstArticulation From The experience of the first
phase of African Theology.phase of African Theology.