New Hinduism in New India
By R.C. Das (1962)
Taken from Frontier, volume 5, issue 4, winter (1962-1963)
A real Hindu revival on a wide scale has been in progress for over a century. It is reaching maturity at the present time and is self-confident. It is not simply a renaissance in the realm of the fine arts and literature nor merely an emergence of a new political and social consciousness. It is in very truth a rebirth of the thousand and one Hindu cults and festivals, a reorientation of the popular thought and life, and a new interest in the gods and goddesses in temples and shrines and centres of pilgrimage in the great religious assemblies and periodical gatherings - Melas and Kumbhas. There are protestant reformist sects and modern movements like the Brahmo Samaj, the Arya Samaj, the Radhaswami Sat Sang and Theosophy. More significant are the emergence of movements like the Ramkrishna Mission, The Sanatan Gaudiya Math, the Benares Hindu University, the anti-untouchability societies - with all their attendant idolatrous and caste practices remaining intact. The Hindu Mahasabha associations and the Hindu Missions not only watch and foster the conservation of Hindu society and religion but are even penetrating with their missionary zeal proselytising communities like the Muslims and the Indian Christian Church.
In this comprehensive revival of popular Hinduism on a gigantic scale the ceremonial aspect of religion is being emphasised so far as the masses of the people are concerned. In the inner, central and intellectual circles the emphasis is laid on the essential equality and truth of all religions. To uninformed minds such a doctrine as the truth and equality of religions makes a tremendous appeal. Men are tired of religious differences and quarrels, so they find satisfaction in believing that the assertion and teaching of the equality of all religions will gradually minimise religious feuds. This attitude is mostly sentimental and unscientific. In a few cases it is the result of a comparative study of religions, but a bias for equality vitiates the conclusions, ignoring vital differences and overemphasising the similarities between religions. This syncretistic factor in the religious situation in India is something which no preacher of the Gospel can safely ignore.
This religious revival is part of the country-wide national upheaval with the political repercussions of which we have been too familiar for more than three-quarters of a century. One thing very important and serious is noteworthy in all this bubbling up of national life. The moral and spiritual outlook is generally lacking. This religious nationalism lacks character. There is abundance of aesthetic colour, emotional outburst, voluminous study and mighty effort, but very little of moral discrimination or spiritual idealism. There is no conscious use of a standard of judgment as to what is to be rejected and what to be conserved in either the old civilisation of the country or the newly brought culture from the West. Without the development of this discriminating faculty in the leaders of this Revival, Hinduism is bound to remain weak. The scientific and historical outlook - which would be a preparation for purer religion - must be inspired and cultivated. It is obvious, and it is admitted that Christianity has supplied this moral power and spiritual standard in the case of the modern protestant movements within Hinduism like the Brahmo Samaj. That Christianity will have to do the same in the case of more orthodox revivals of Hinduism if they are to perpetuate their true and noble elements, and shed their evils and falsehoods, will be made clear as time goes on. But just now this revival is aglow with a sense of power, freedom and joy, without a sense of righteousness.
As a result of the publication of mission surveys, mission boards in Great Britain and America, and the National Christian Council of India, have realised that India, as an area of missionary activity, is not fully occupied. Large bits of territory, and sometimes important towns, are without any Christian worker. The National Missionary Society of India has given some relief, but it is only a drop in the ocean. While the physical territory is thus insufficiently manned, the average missionary, in his own life and activity, is not occupied in the best possible way. Both the indigenous and foreign workers are burdened with mundane matters. The most important and central thing, the ministry of the Word, is neglected. Many workers are ‘occupying stations’, but, instead of inspiring zeal and activity by personal example, they are just watching how the indigenous churches set about it. This has a demoralising effect both on themselves and others. One does not want to be hard or unfair to missionaries: but they are somewhat in the position of the British Governors and the Indian Civil Service members in Indian Provinces, with reserve powers and safeguards, watching Indian ministers evolving self-government under a consciousness of restriction. It is not altogether for nothing that the Indian National Congress refused responsibility under such conditions. This is how the thoughtful and zealous Indian laymen and clergy feel with regard to the missionary status and work.
Moreover, modern missionaries are not of the same large calibre of mind and heart as the old pioneering missionaries and their successors for many years following. These were, whether doctors or educationists or simple preachers, true evangelists-men with great faith, utter patience, deep love and bright hope. This is my impression gained in experience spread over half-a-century and through study of missionary literature. The old attitude of the missionary was a fatherly one, but it was real, thoughtful and generous. But the modern cry for brotherliness, partnership and equality has become a false one, to a large extent, with the average missionary. He is prevented from being a real brother or a co-operator instead of an amiable autocrat, both by his national training and by lack of sufficient Christian humility and wisdom. Yet the situation in India needs the missionaries for their specific contributions.
The growing Indian Church finds that missions, with their close association and control-administrative and financial-are a hindrance to the growth of independence in thought and practice in the churches, especially where the churches have developed in education, in numbers and in economic standing. The missions are not allowing the churches in India the sacred privilege of suffering and making mistakes on any significant scale. I have never been able to look with favour upon the various Devolution or Integration schemes set on foot in various places. They simply conceal the old autocracy and control under the mask of church-councils, Indian leadership, and many impressive phrases.
After more than a century of intensive missionary effort, and remarkable success attained in the religious field, at least the experiment of real autonomous government of churches might surely have been encouraged. The Christian West, as represented by missionaries, ought to have gone ahead of British Imperialistic policy in India. But to any thinking man it is clear that the religious domination of the Indian churches by Western missions runs exactly parallel to the political hold of India by Great Britain before 1947. Just as many reasons were offered for the perpetuation of British control over the political life of India, so many excuses are found also for the retention of control, in some shape, of Western churches over the spiritual life of the churches in India. In the circumstances, one cannot expect much self-support or evangelistic zeal or spiritual depth among Christians, because full freedom and self-respect are necessary for the growth of these qualities.
However, quite apart from all this, the non-Christian is coming under Christian influence in various ways, and this aspect of the missionary situation is much more hopeful. This also has its reflex action on the Christian. Though social, religious, and economic reform movements, sponsored by Mr. Gandhi and by the Government, may appear to be suffering a setback, they have a definite purifying effect both upon the Missions and the Indian Church. There is a steady process of true Christianization of the people. There is widespread spiritual hunger, both among the English-educated who have so far remained practically without any religion, and also among the more orthodox-Brahmins, priests, pilgrims, Sadhus and Sanyasis - who feel tired of the popular religion of laws and ceremonies and long for a vital spiritual power. Then the younger generation is more practical and courageous than they were before and many of them are returning to a sense of religious need. The most hopeful aspect of non-Christian life is the awakening of the women and the liberation of the girls. Their instinctive common sense and straightforward practical outlook, as well as their religious conservatism, will help in the appreciation of the Christian contribution to the life of New India that is being born.
I would like to be able to love Christ passionately … in the act of loving the universe. Is this a chimera or a blasphemy? Besides communion with God and communion with the earth, is there communion with God by means of the earth, which thus becomes like a great Host where God keeps himself for us?
Teilhard de Chardin in a letter written in 1916Then, Lord, you said to me … ‘It is I that am the real Link of the World. Without me beings are separated by an abyss, even if they seem to touch … Here am I to bear up your effort, to make it fruitful and to give it peace … Let me in!’
Teilhard de Chardin in a letter written in 1916