How to Present Christ to a Hindu
By R.C. Das (1951)
Foreword
Our Worthiness. At the very outset a legitimate question may be helpfully raised (to our personal blessing). What right have we to present Christ to others? Do we adequately or worthily represent Him? Is Christ not mightier and bigger than we are? Does He need our presentation in the sense of an introduction? Is He not His own introduction? This question is discussable because there are men among Christians who are either too humble or diffident to actively hold up Christ before others. They maintain that if there is anything of Christ in our life, conduct and spirit, it will itself radiate or penetrate. There is no need of any formal or official or professional presentation of Christ by deliberate action or word. If we, they would say, worship, teach, heal spontaneously as Christians should, our natural Christian life will be a suitable and effective presentation. These friends are quite honest in their convictions based on their experience and are usually good, humble and believing Christians. They have seen too often in too many places the futility of mere professional preaching and are naturally shy of it. But I think they are fundamentally wrong in holding that deliberate or specialized presentation is not necessary. Hinduism is an example of over-emphasis on life, its way and spirituality and condemnation of ordinary human formal methods of preaching religion. And history shows the weakness of this position. It has deliberately kept the world bereft and ignorant of some of the finest things that it has possessed and did not proclaim. In the same way, one could probably say that the great missionary religions (Buddhism, Christianity and Islam) have proclaimed too much and too loudly, much too artificially and deliberately and consequently have suffered from lack of depth and illumination.
Our Lord asked us to be His witnesses, to go out preaching, teaching, healing and baptising. St. Paul says we are fellow-heirs with Christ and co-workers of God. As He sent the twelve, He sends all true believers in all ages everywhere. There is the sacredness, urgency, authority of a mission in the life and work of a Christian. Hence, though it is right and good for us to be humble and feel unworthy of the sacred privilege, yet there is a sense in which we can dare the world with the gospel message because it is not ours. God in His infinite mercy has chosen us, weak vessels, to be the instruments of His kingdom. We can go about with the blessings of this gift writ large in our lives; in purity, courage, justice, truth, love, forgiveness, patience, and forbearance and invite others to share these and similar blessings that flow from the foot of the cross. So the presentation need not be artificial, deliberate, aggressive, offensive, formal or professional but quite natural but inevitable, quite humble yet clear and emphatic. This can only happen when Christ Himself is master of our souls. The natural man with his human ingenuity and egotism will only be an amateurist and offensive braggart This leads us to a consideration of:
The status of a Christian who would present Christ. His spirit, nature, attitude and standpoint are very important. Mere membership of the church, however dignified or authoritative, would not entitle a man to bear the gospel across the world especially to a Hindu. He would recognise no ecclesiastical title nor will he respond to any authoritarian appeal. Is the evangelist, common or great, imbued with the Holy Spirit? Then the Hindu will bow and bend to listen. Is he loving and humble? Then the Hindu will come near. Does the evangelist regard himself as being of the people among whom his ministry lies? Then they will respect him. Does he stand for the poor, the subject and the oppressed? And is he ready to suffer on their behalf? Then they have a warm heart for him. When the Hindu sees a Salvationist going about in a slum after a hardened sinner or to lift a deeply fallen wreck, he is convinced. It is the love of Christ that constrains. The jnanin, the sanyasin, the bhakta, who have undergone great sacrifices and persecutions for truth, reality, freedom, peace and God have had a perennial appeal to the Hindu heart. If our Lord had not divested Himself of His divine robes and wealth (His glory, majesty and authority) and had not deeply identified Himself with the lowly and the common He would not have been recognised and accepted by the peasants, fishermen, publicans and sinners. Hence, the status of an evangelist must be not necessarily that of a church official but certainly that of a humble servant of God and humanity like his Master. That constitutes his final authority. The authority of the church often overshadows the unimpeachable authority of God and the Hindu is shrewd and quick to sense it.
The object of presentation. What is it that we are to present? If we are to succeed with the Hindu, this is very important to understand. Unless we place due emphasis on the proper object our labour will be in vain. What are we to offer to the Hindu? Dogma, doctrine, church, Christian civilization, apostolic succession, all thinly veiled under the name of Christ? Whatever value these may have for Christians in the church they have absolutely none for the would-be convert. We must present directly and honestly Christ Himself, His gospel of redemption. Sometimes ethics are taught and social service done in lieu of naming Christ. These may be important for the young and needy but cannot take the place of Christ. Moreover, Hindus have had a long ancient civilization, they have fought battles on doctrine and dogma amongst their myriad sects and know their futility in realising truth. They have plenty of moral teachings and a perfect socio-religious order prevailing from very ancient times down the ages. They are tired of theology and organisation. They need badly the touch of a true and living Master (guru) and regenerative standards. Only the person of Christ can satisfy them.
So it would be good for the evangelist to understand properly whom to present and what is presentation itself. Then the main question how to present will be easier to solve.
The Methods of Approach
Preliminary conditions. Certain prerequisites are helpful, if not essential. These qualifications will go a great way in making the path of evangelization smoother. Any man reborn in Christ will be able to present Him naturally to others. The trouble is that so few are converted at all enough to have either the desire or the knack to preach the gospel. While it is true that a sincere Christian will be able to find his own method of approach, the possession of certain qualifications will strengthen his position and his work will then be more effective than otherwise. It is assumed throughout that the Christian knows his Bible thoroughly, is accurate and correct in his theological views, has the sense of a mission, feeling the call of God to preach, not simply a professional zeal and that, above everything else, he has known in his personal experience the saving power and grace of Jesus Christ; that he could testify that in his life Christ has made a difference.
Let us now indicate some of the special qualifications the evangelist should possess and the kind of methods suitable and fruitful in our dealings with Hindus. What has been said above and what follows is not a theoretical prescription based on mere knowledge and reason, but it represents something based on a life’s experience in living in intimate and fruitful contacts with Hindus, their beliefs and institutions.
The very first thing that every preacher of the gospel must be sure of is an adequate knowledge of the language and literature of the people among whom he works. If in addition to the spoken language of the area he can acquire some knowledge of Sanskrit (the mother of languages) he will be very much respected. This mastery over the language is for his own benefit and effectiveness. He must be able to express his experience of Christ’s beauty and glory in terms of the people in poem and prose, in drama and story. The knowledge will give him confidence in as much as he will know beforehand the ideas and emotions of his people. The Christian’s language must be idiomatic and original and must not be only a translation of other people’s thoughts and tunes.
He must be conversant with the music of the place both in its instrumental and vocal aspects. He ought to be able to sing and versify himself or inspire others to do the same. The Hindu is a genuine lover of his language, literature and music. We have neglected these too long to our great loss.
The Christian must be a student of human nature and human institutions. He must go about freely and confidently making contacts with men, not simply to preach and convert others, but mix with men as a man and a friend. In this way he will know their real needs and not imagine them and preach in ignorance.
The evangelist should be able to live in the midst of his people on their level so that they may trust him fully. If he comes from outside and retires, it creates suspicion and a distance in relationship and dries up the seed sown.
The most important matter and urgent need today is the study by Christian workers of Hinduism; its faith and culture in their varied aspects. This knowledge is not for use in controversy or discussion or for winning an argument. The seed, the word of God, has to be accepted in the heart and transmitted through life; through speech, action, and emotion; through language, service and worship. Hence, the urgent need of studying our own language; our own spiritual, religious and rational terms. The message has to be dressed in the native robe and decorated in the indigenous colours.
Therefore, the importance of the study of Hindu life and belief, the development of the ashrams as spiritual institutions and the ideals of sanyas among Christians. These studies and experiments are not ends in themselves but means and instruments to the Christian end, the realisation of the evangelistic motive, the working out of the redemptive purpose of God in Jesus. As the naturalization of Christianity in India proceeds, other ideas and forms will emerge on the surface. Through the study of the Hindu practice, faith and culture, will be discovered certain forms in which to shape the Christian truth, certain hues to make it beautiful in the Indian eye, a certain vocabulary in which India will easily hear and understand the gospel, certain modes in which to make real in daily life the teachings of Christ to be naturally appreciated by Hindus. The best vessel to bear the truth is no doubt a life at once truly Christian and Indian. But language, literature, form of worship, mode of social and family life, the law and standard of conduct and philosophy cannot be neglected. After all life is expressed through these media. An Indian Christian theology and philosophy must be evolved.
Far too long have we been accustomed to the western methods of worship which have, generally speaking, made the churches spiritually and otherwise dry and unproductive. And yet it is through worship that a Hindu can assimilate a religion best. The springs of Indian Christian life have remained untouched and so it has failed to affect Hindu life seriously. In the land of bhakti which in the past has set in motion avalanches of spiritual and moral conversion, we have been moving heaven and earth with all our intelligence and training to make one proselyte. The heart and soul of Hindu India have not yet been touched by a St. John. Hindu India, a land of meditation and sadhana (moral and mental discipline) finds a church mostly composed of superficial and comfort seeking men. Worship has had much to do in having created such a situation. It stands in need of thorough overhaul.
Indian Christian literary talents have been contemptuously treated, neglected, and in some cases ruthlessly suppressed in the past because they have not followed conventional ways. So now even with large monetary inducements and a huge number of literature committees and publishing houses all over the country our literary output in quality and quantity is dismally poor. Prophets, authors, artists are shy of mission church organisations. There is not much hope of any creative work being accomplished. And yet how sad to reflect that literature is a mighty force with which to open the Hindu’s heart to Christ. Salvation may come through the growth of independent groups, institutions and Christian “cells” where there will be spontaneous inspiration and freedom from inhibitions. It is noteworthy that as a matter of historical truth, all the best vital and dynamic Hindu religious and philosophical literature has been produced outside the control of organised religion or state; in cave, in jungle, on hilltop, at seaside, or on riverbank, in the ashrams, by men and women who for truth’s sake shunned, evaded or defied constituted authority.
Hinduism is not a religion. It rather represents a culture, a way of life indigenous in this land, it is a comprehensive generic name for a number of religions, creeds, different spiritual paths, various religious, ethical and social systems, all native to the country. It also includes foreign elements imbibed by the Hindus. So the evangelist has to take note that he is meeting not one consistent doctrine nor one universal practice called Hindu. Hinduism is indeed a group of religions. Hence, the Christian must find out at the outset to which school of thought the Hindu concerned belongs. The average modernist Hindu is an eclectic or a syncretist, believing in the essential unity of all religions, holding that truth can be found in some measure in all religions or that all religions are equally valuable to their followers. This situation clearly indicates that there must be different methods of approach to the various groups of Hindus. Knowledge of these different types is necessary for fruitful contact.
And yet Hinduism possesses a unity in diversity. Many orthodox and essential beliefs and institutions, ideas and emotions are common and universal. In regard to these, there can be a common consistent Christian approach.
Our method should be direct and straight forward and not round about. If Christ is the object of presentation then His name and personality should not be saddled with a long introduction or marred with a sense of apology. Our dealing with the life and work of Christ should be above board. There should be no sense of diffidence, and yet we must be truly humble and courteous. We must avoid both amateurish bravado and fearfulness of a coward. We must be animated by the courage of the confident.
Our presentation should be positive, definite and clear. There should be concentration on Christ. His personality and redemption wrought by Him. This expression of Christ may be through education, social service, works of mercy, through healthy and rich literature, in silence and meditation; then the Christian experience can be woven in words and sung in verse.
In our approach to Hindus our primary effort should be to find and use points of contact. Contrasts between Christianity and Hinduism should be sparingly used and that with advanced enquirers of an intellectual type. The Hindu is naturally receptive and assimilative and dislikes comparison. If contrast is initially shown he stiffens. Through similarities, he finally recognises and makes his own even thorny differences.
Adequate presentation of Christ’s life and teaching is in itself a criticism of Hinduism implied and understood inwardly through a slow process. The Hindu does not jump into a new position, he grows into it. If you show the gulf between Hinduism and Christianity, he will turn back. He will, however, walk upon a bridge if there is one. Christ is the truth. In accepting Him positively the Hindu rejects the untruth or defect in Hinduism without knowing it consciously in the beginning. The implications of the fullness in Christ will slowly show him the imperfections of Hinduism, and he gets reconciled to the new position. This is how the average Hindu reacts to Christ. But there are exceptions. Some do courageously face the truth and turn their back upon untruth after careful study and sifting.
As a general rule it is good to avoid controversy with the Hindu who values realisation more than the ability for logical discussion. Argumentation mostly turns out to be fruitless. Even when you win the argument, you may lose the man. Witnessing to “who and what Christ is to the world and to oneself” is more appreciated. So experiences may be shared and the story of a spiritual pilgrimage will be listened to with intense devotion and rapt attention. The Hindu usually drinks in more than you realise. Odious comparisons and biased criticisms will drive away even the best of seekers. In open air preaching or in lectures in set meetings in halls reference to Hinduism is not only unnecessary but positively injurious. Especially when the Hindu knows that Christians are not conversant with his religion such a reference engenders contempt in the mind of the audience. The same result follows when the absolute and exclusive claims of Christ are mentioned and discussed in public meetings or writings. The Hindu refuses to consider a religion that is presented at once as exclusive. He cannot tolerate any exclusive claims made theoretically without the backing of life. But once the Hindu is introduced to Christ through common points he will gradually recognise the uniqueness and appreciate the exclusiveness of truth. But love must guide him all through. Note how the early disciples knew that Christ certainly was a helper, friend and a man first and then very slowly they found in Him God who demanded absolute allegiance. The psychology of the Hindu is more or less the same.
It is always helpful to have simple worship with the Hindu; to pray, sing, read and explain in a practical simple way and to spend much time in meditation and silent communion. In this communion of silence it is good to think of the beauty and grace of Christ’s character, the humble and human touches of His life, as well as His brave stand for truth and righteousness.
It is on the whole a mistake to take a Hindu to church services to help him advance in his enquiry. Oftener than not he will be hindered by the complex, unintelligible and foreign nature of church worship. Special meetings, simplified and adapted chapel worship in schools and colleges, revival meetings, music in Indian style might help. But a Hindu always appreciates informal family prayers, group meetings or personal friendly contacts. Bible reading and private prayer must take the first place. The best method of convincing a Hindu is to lead a consecrated disciplined life of simplicity, sacrifice and utter devotion to the Lord. Nothing will lead him to discipleship better than an example of transparent sincerity. Any sensing of ulterior motives in the Christian will put him off.
Let us now consider a few specific doctrines, ideas, beliefs, practices and institutions of Hinduism and see how best in the face of these, the evangelist could help an enquirer find his Master in Christ.
The conception of God. In spite of many gods and goddesses and in spite of endless temples and images installed therein the Hindu acknowledges and believes that there is a supreme God who is spirit. Instead of trying to cleanse his mind of these other gods it would be helpful to teach him, by example, the worship of God in spirit and in truth. Prayer along with study and personal fellowship is a potent weapon. The reality of God of an ethical nature brought home to one’s mind through constant reference to Christ will slowly grow into a single loyalty. Plural loyalty is not easy to melt away. In Hinduism itself there are criticisms that have done good work. The Christian need not do this negative work which may appear as biased and unsympathetic. The important point is to fix one’s gaze on the One behind the much by cultivation of a prayerful spirit and meditation.
Idolatry has sometimes been severely criticised and even condemned as a low form of religion within Hinduism. Here to the Christian need not quote the Bible against it. The more needed thing is to replace an idol by installing “the express (very) image of His substance,” Jesus Christ in the heart. This is the only and surest remedy of all idolatry. The Vedas did not prescribe any images or temples. The ancient rishis could think of one brahman, the atman. Then various more modern movements such as the Brahmo Samaj, Arya Samaj, Theosophy, Sat Sang and Kabirpanth have all condemned idolatry and shown a better way. The real difficulty has been an effective substitute for idolatry. Christ can satisfy the deep need of the human mind upon which idolatry thrives. Men are sinful and weak and cannot comprehend an absolute spiritual being; Christ, a historical and a highly ethical personality and a true and full revelation of God whom no man hath seen, more than satisfies the craving of the heart for a clear picture of God and for a saviour-guide in this dark uncertain world.
Caste, the divine social order of Hinduism. The Vedic name and pattern for modern caste is varna. Inside the Hindu social system man enjoys security and fellowship however limited it may be. It has to be demonstrated to the Hindu that in the Christian church, fellowship can be not only larger in area but real. The Hindu needs the warmth and intimacy of fellowship otherwise it is next to impossible for him to get out of caste. The fellowship made real around Christ, primarily spiritual but social too in its practical implications, that will satisfy and draw him. He has too much and painful experience of organised unity. A fellowship of which Christ is the guru, the rishi, the living master and centre, the friend, philosopher and guide, may attract him. Observances, rites and ceremonies he has had many. He is sick for spiritual companionship and heart fellowship.
Reincarnation or Rebirth. It is an essential Hindu belief that souls after death adopt bodies or take births unless they have been released through true jnana and bhakti. It is so ingrained that it is not possible to argue the Hindu out of this position. Some Hindu groups and individuals have attacked the truth or usefulness of the theory. But the doctrine contains a precious truth in it, viz. the continuity of life and karma; as a man soweth so shall he reap. There is no doubt that this belief is responsible for much of the fatalism and spiritual indolence in the country. It believes in the possibility of deferred salvation. None need despair. There is hope and opportunity for moksha sometime, somewhere, and somehow. While there is comfort in this belief, there is also lack of definiteness and urgency. Hope deferred makes the heart sick. So on the whole the Hindu soul, unless depraved and engrossed, is tired and would respond to a more practical and immediate plan of salvation. Christ calls men to the urgency of this life: “Repent ye for the kingdom of heaven is at hand.” “Thy kingdom come, Thy will be done on earth”. Some of his parables emphasize the all importance of salvation here and now. This is not absent in popular Hinduism. The village bard, the sadhu and the mystic constantly draw men’s attention to the preciousness of this life’s opportunity and call them to God and need of salvation. Life emancipated by the grace of Jesus Christ will be a standing proof of the reality of salvation and an invitation to make the best use of this life. Though karma represents the ethical truth teaching personal responsibility, the law of divine love and forgiveness in Christ on the basis of sincere repentance is a higher law superseding the law of karma and as such it has a tremendous appeal to a longing but despairing heart giving promise of immediate relief.
The idea of ahimsa in Hinduism is a dynamic one and can be used by the evangelist for creative purpose. Though in practice among the masses of the people ahimsa has degenerated into an overemphasis on the virtue of vegetarian diet, non-injury and non-killing, the doctrine has noble ethical and spiritual aspects. More deeply it means forbearance, non-vengeance, returning good for evil, mental poise, justice and impartiality, patience, quiet and reserve, etc. Qualities that specially appeared in the great personalities of Buddha, Chaitanya, Ramakrishna and Gandhi. This provides an ample contact and a broad bridge to Christianity. We ought to turn friends more towards the spiritual implications of ahimsa and ask them to begin with men and love them first and more than ants and bedbugs. Then they will gradually see the great love of God for man and the relevancy of our loving our neighbours as ourselves. They will also realise that man’s love for his fellows and even for other living beings can remain healthy and in its place only when it is based on, and flows from, Christ’s vicarious sufferings on the cross.
The orders of monks; sanyasis, vairagis and sadhus, brahmacharis and jivanmuktas, provide another instance of both the strength and weakness of Hindu religious discipline and organisation. In this field there is much in common between Christian and Hindu practice. The practical efficacy and serviceableness of Christian discipline in many groups will have a great appeal for the Hindu mind and heart. That discipline (spiritual, moral and practical) is a means to an end, is intended for service of mankind and not for quietism will be acceptable to the average modern Hindu. That the example of Christ’s life and sacrifice is a perpetual source of dynamic inspiration and is the secret of success of Christian discipleship has to be shown and made available in Christian ashrams, spiritual homes, groups and cells of the followers of Christ where discipline, simplicity and sacrifice will be the vitalising forces for witnessing and service.
Union with God. This is the supreme thing in higher mystical Hinduism. It is not heaven or even mukti that is wanted. A rapturous union between God and man as between the lover and the beloved is the end and the consummation. Or it is an eternal absorption of the human into the divine soul through an intuitive realisation of the unity or identity of the two. Whatever different interpretations of this union there may be, it is a precious heritage in Hinduism which the Christian must utilize. In music, song, and philosophical terms Christ must be presented as One in Whom and with Whom the longing of the heart for union is satisfied. It will be the contribution of Christianity not simply in theory but in practice to get this metaphysical union of Hinduism reinforced and surcharged with the moral (ethical) union of God (the father) with his children or of Christ, the master, with His disciples and make this union issue in practical fellowship, service and worship. Hinduism waits for this consummation through Christ.
Incarnation, avatars. The Hindu, particularly of the bhakti school of thought (and not the one who follows the Vedic ideas more strictly), believes that God intervenes whenever there is any disturbance in the moral or social order. “Whenever there is decline of righteousness or rise of unrighteousness I create myself. To save the good and for the destruction of the wicked I take birth from age to age”, so says Shri Krishna as god. Whether incarnation and avatar are the same or not, whether there must be only one incarnation or many avatars or whether the incarnation should destroy the wicked are legitimate questions for scholars to debate. But it is futile for the evangelist to enter the lists with the Hindu on such questions. The central and important fact is that the Hindu accepts the need of incarnation, and he does not care for any metaphysical difficulty or scientific objection. In its emotional aspects the motive also of avatar is analogous to that of the Christian incarnation, which is that God is concerned for His creatures. The Hindu has no difficulty in accepting Christ as an incarnation of God’s love and a revelation of His nature. As one progresses and deepens in one’s knowledge of the character of Jesus Christ, one is bound to be drawn to Him. The final choice between Krishna and Christ, to a sincere seeker after truth and goodness, will be made on the level of the ethical nature of the incarnate one. Is the incarnation a worthy, adequate representation of a true, pure, loving God, not simply a God of power and cosmic glory? The realisation will come as an experience of the moral qualities of the character of Christ. So it is to these and not so much to any metaphysical aspects of Christ’s personality that special attention should be drawn.
Reformed Hinduism. The bhakti school or Vaishnavism, Kabirpanth, Sat Sang, Brahmo Samaj, Theosophy, Arya Samaj, Ramakrishna Mission and a few other minor movements represent Hinduism modernised under pressure of the logic of the inner evolution of Aryanism since the Vedas and also under the impact of Christianity (twice in history), of Islam, of western science and civilization generally. In certain respects the Reformist religion is antivedic and in many ways a supersession and an outgrowth. But it keeps up a general fundamental unity with the source of Hinduism in the Vedic age. Reformed Hinduism is largely and generally syncretistic; all paths lead to the same goal as all rivers join the ocean. Not to speak of the ordinary evangelist, even the expert will find it difficult to meet this position intellectually. To posit against this the exclusive claims of Christ and the uniqueness (as distinct from supremacy) of Christianity except in written and well-reasoned apologetics is not only useless but positively harmful to the cause of the kingdom. The Hindu mind is dominated by the ideal of synthesis. Any attempt to sectarianize or sectionalize his mind is, to him, violence to the very ideal of truth. To him the inclusiveness of full truth realised by comprehension and synthesis, and through thesis and antithesis, is like the apex of a triangle. Apprehension of truth is through its comprehension. His mind is metaphysically inclined. It primarily seeks unity, reconciliation, peace and not so much truth in its moral sense. We must distinguish between philosophic or mystic inclusiveness and moral exclusiveness. So again the Hindu mind should be induced to realise the moral grandeur and the ethical beauty of Christ’s personality; then at the end of his search through a process of steady attainment, he will become conscious of the moral uniqueness of Christ. He cannot start with a hypothesis. Supremacy, uniqueness or exclusiveness must be the result of his sadhana, his pilgrimage for truth and God. He cannot accept it as a dogma. The Hindu is anti-dogma, but he will submit to experience wherever it may lead him, and he will give absolute loyalty to the reached goal.
Sin and Salvation. These fundamental Christian ideas cannot be grasped by the Hindu in a day with all their Christian meanings and emphases. He has his own ideas about these which though not the same are similar and enough to start with. The Hindu wants to get rid of the vanity of the fleeting world and find permanence and rest in God. Salvation to him is freedom from maya. He wants freedom from pain and violence. The Christian evangelist instead of criticising these ideas and showing their inadequacy should rather tell him that Christ indeed does save us from these evils and causes of unhappiness. If he finds help and solace from Jesus on his present level Christ will teach him deeply what sin is in its essence, viz, it is a wrong relationship between God and man, between man and man; a disobedience and rebellion of the soul rather than simply an ignorance or a mistake, that sin is against a personal God and a personal neighbour, something moral and not merely metaphysical, something against a person first and against an order of society secondarily. So much of the remorse of a Hindu is on account of the violation of a social injunction, a caste rule (which is also good, teaching us the collective nature of sin and its corporate responsibility). The Hindu believes in both self effort and the grace of God. In some cases they are sharply divided between two sects and schools. Though essentially, in Christian view, salvation is the gift of God based on His own act of atonement, yet man must prepare himself in accepting this gift worthily; otherwise it will be too cheap and only professional. The Hindu because of his sadhana and search for salvation is in fact in a better position to realise, if properly guided, the tremendous price that God has paid for human redemption. He will be more overwhelmed and thankful for it. So here too as elsewhere it is the constructive presentation of Jesus as Saviour, his tender call, comforting words and assurances and promises, that will lead to the desired effect. With a man who has already acquired some reverence for, and faith in Christ, one could profitably deal with the defects in the conceptions of sin and salvation and that too in a private and personal way.
This treatment is not exhaustive but only serves as a model.
Conclusion
In conclusion, I make a few practical suggestions for Christian workers of all grades and types among Hindus.
The personal method of friendly contact is about the only way of touching our Hindu brethren. Lectures in halls and in particular open air preaching are to them very superficial treatment of spiritual matters. Bible study in an atmosphere of due reverence and solemnity is most helpful; a lot of time and energy has been wasted on compulsory prayers and Bible teaching in schools and colleges and other institutions. The practice has given the impression that Christianity is a cheap and superficial religion. One consecrated man in an institution will be enough to spread the aroma of true Christianity around. Informal personal touches with sincere sympathy and love in the heart are almost invincible forces.
We must be able to go about among men without conscious and deliberate missionary motive goading us; as man among men and as friends on their level. They appreciate friendly social visits and inevitably the contact turns on spiritual topics. They must feel that we are of them and with them; that we are the children of mother India as much as they are. Much will depend on our mode of life and our demeanour. Neglect of these matters, though small in a way, becomes a hindrance.
Individuals or small groups of Christians engaged in pursuit of some Christian truth, its realisation and application in life, will make a natural appeal to the Hindu. Nothing is more welcome to him than experiments or ventures of faith. Along this line lies an avenue of Christian witness and achievement in new India, e.g. Christian ashrams, brotherhoods, fellowships, etc.
We must find out the religious Hindu, in ashrams, akharas, mutts, in caves, under trees, or in lonely cottages or even in ordinary homes; men bent on finding God and happiness in life. It will be comparatively difficult to approach the secularised and materialistic men, the communist or the socialist, in any personal way. If the church succeeds, which is doubtful, in banishing capitalism and autocracy in different forms from its own life and makes an equitable distribution of the good things of this world, then secular-minded people as a class may find inspiration in the social gospel of Christ and enter into the more spiritual side of Christianity. Otherwise, they are individually unapproachable. Hindus who have lost faith in their own religion out of worldly motives, not as a result of any comparative study of religions, may respond to Christianity from materialistic and social motives. They will not be any great lights in the church though they may appear as some of its adornments. There are also the agnostics and the cynics. All these numerous classes, who have scarcely any use for spirituality and morality, may respond to truth when failures, disappointments or calamities disillusion them. We must be on the lookout for such occasions to minister to them.
Generally among the ordinary householders there are many who are devout and seeking. In our visits and ordinary dealings we must pick out such: young children and women respond to sincere appeals for ideals, sacrifices and heroic enterprises. Christ should be presented as a hero and a master who possesses credentials to demand worship and obedience. Dramatic literature and performances and story books with Christ as the guru, philosopher, guide and friend will have tremendous appeal.
We must be able to pray for and with those whom we desire to know Christ and follow Him. Knowledge and methods will be of no avail without intense intelligent prayer for every case. We must especially pray for the poor, the needy, the sick and the dying, for those in distress and trouble. The reality of the Christian faith must be proved in living, in worship, and in personal prayer.
Among the educated classes and students the evangelist must be of a broad cultured mind and of large social sympathies. Any trace of racialism, narrowness, superiority, or authority, or snobbery in the Christian will shut up and stiffen even the most earnest seekers. Controversy on nationalism, vegetarianism, idolatry, caste, etc. with the educated is about the worst method of introducing Christ to them. Good solid books on the devotional and spiritual life, religious biography and poetry, life of Christ and His teaching are very helpful in dealing with Hindu educated men.
Among less educated, uneducated and low caste Hindus the effort to reform them from bad customs, superstitions etc., while good to an extent, must not have primacy. The spiritual, moral and social principles of Christian life should be inculcated among them by example, teaching and through prayer and worship. A lot of music and humble forms of social helpfulness (and especially medical work) will convince them of the practical nature of Christianity.
Some Christian ministers are obsessed with the idea of organising a church on the pattern of a western sect before there has been adequate knowledge of Jesus Christ and change of people’s minds and hearts. This hurry, however well-intentioned, creates suspicions of all sorts among the people in general and takes away the initiative and independence from the converts made. In many places a church building has been created prematurely where no congregation worth the name has ever grown. The Hindu for ages has made sacrifices for religion. He does not come into a religion which makes no demand on his heart and purse and thus conceals the beauty and attraction of Jesus Christ. I have known of numerous cases of converts in lonely places forming small congregations on their own initiative and establishing contacts with the wider fellowship of the church universal. But such efforts have been discouraged and things have been done from the top. The Hindu in a way is very democratic, loves independence and initiative. To ignore these great formative forces is to deny the Hindu the joy of finding and following Christ freely and cutting the roots of an autonomous self-propagating church.
Baptism, church membership or corporate worship are not matters to be introduced by the evangelist to the enquirers in the beginning. These should be considered only when they have believed in Jesus and understood the spiritual truths and the moral obligations of Christianity and desire to follow Him as disciples. Baptism is not a difficulty with real seekers once they are convinced of the truth of Christ. Those who easily ask for baptism usually have low and questionable motives. Very strict standards of examination of motives must be used. The difficulty is not in getting them baptised but in leading them to adequate maturity required for baptism.
What has been written in this short essay is not a prescription but a suggestion. Everybody to be real and effective must in the last analysis follow his conscience and the leading of the Spirit. The best method for the Hindu and also for many others is for the Christian to follow the way of the cross. What has been said about the right spirit and the proper approach cannot do anything unless Christians take up their cross and follow their master. My prayer is that all Christian ministers in whatever capacity may go about with love, faith and hope in their hearts. “Satyameva jayate”. It is truth that triumphs.