Challenges and Failures of Christianity in India
Summary: Christian projects faced challenges and failures in India due to historical, cultural, and religious factors. The spread of Christianity clashed with established Hindu and Islamic faiths, leading to resistance and limited conversion. The complex dynamics of British colonialism, denominational divisions, and missiological approaches further complicated interactions with Indian society. Additionally, the deep-rooted philosophical and religious concepts of Sanatan Dharma presented a contrasting framework to the linear trajectory of Abrahamic religions, contributing to the lack of acceptance of Christianity. The historical denial of Jesus within the Islamic faith also influenced the perception of Christianity in India, ultimately resulting in the failure of Christian influence and missiological approaches.
1-Why have Christian projects failed in India?
It is widely believed among Christians that Christianity was founded in Jerusalem in the first century, and missionaries like Paul and Others played significant roles in spreading the Christian faith to different parts of the world. Their message focused on the good news about Jesus, emphasizing his resurrection and the promise of salvation. According to Christian teachings, Jesus’ victory over death and his ascension to heaven are central to the hope for a future return, accompanied by a final judgment and the establishment of a paradise where believers will enjoy the fruits of eternal life in the company of saints and prophets. This narrative emphasizes the protective role of Jesus in shielding humanity from corruption and ensuring a safeguard against potential falls orchestrated by malevolent forces such as Satan. Different Christian traditions may present variations in the theological details and interpretations of these beliefs, but the core elements of this narrative remain foundational within Christian faith and theology.
2-The Historical Influence of Christianity on Rome
According to Christian historians, the Romans were predominantly pagan, and the conversion of Rome to Christianity was deemed imminent within the greater plan of the Christian God against the temporal and spiritual power of Roman pantheons and the credible genius of Roman Emperors. Gibbon’s assessment of the fall of Rome due to Christian hegemony in Statecraft and moral perversion, coupled with weak military campaigns is convincing. The Roman militia, empowered with Hellenic philosophy and the constitutional framework of the Roman Senate, became visibly weak during the time of Constantine. Constantine found the inadequacy of Roman religion and faith statements to bind the people and militia, so he adopted a Zoroastrian creed from Persia and transformed it into a Christian creed, accompanied by a fitting story. Before that, Christians were a combative community within the Roman Empire, engaging in disputes, predominantly related to the divinity of Jesus Christ. Constantine supplied the required vocabulary to constitute a suitable Christology. The vague identity of ‘Father the God’, was incorporated into Trinitarianism, amalgamating with Roman Spirit. With the help of this Trinitarianism, Constantine’s futuristic hope continued until the rule of Justinian, and it faced no challenge until the rise of the Islamic Prophet Muhammad.
3-The Impact of Muhammadan Faith on Christianity in India
The rise of the Muhammadan faith and the establishment of faith-based militias had a significant impact on the spread of Christianity in the eastern part of the world. As the Islamic faith expanded, it rapidly moved out of the Arabian Peninsula and established rule through the Persia to a Sultanate in Delhi. The authority of Christendom, which was largely based on the Gospel of Jesus Christ, faced new challenges with the arrival of the Holy Quran, which presented a competitive alternative to the Gospel of Jesus in the Arab lands and beyond.
The Quran challenged the authority of the Gospel and depicted Jesus as a miraculous human being rather than divine, challenging the traditional Christian beliefs about his crucifixion and divinity. Additionally, the Quran disregarded the roles of St. Peter and St. Paul within the Abrahamic line of prophethood. Despite the presence of a substantial Christian population in Arabia, it is possible that the New Testament did not exist in the region, leading to a different narrative about Jesus within the Muhammadan faith.
The supremacy of the Muhammadan faith expanded from Syria and Turkey to Delhi and Agra, challenging the influence of Christianity along the way. This expansion led to a transformation where the Roman Bishop became a symbol of the Roman Empire in disguise, and the traditional Christian liturgy struggled to compete with the practices of the Muhammadan faith.
Overall, the Muhammadan faith had a profound impact on the spread of Christianity in India and beyond, reshaping the religious landscape and challenging the traditional authority and teachings of the Christian faith.
4-Christian Projects in India: A Historical Perspective
The arrival of Christians in India during the 16th century, alongside their trader friends and companies, coincided with the rule of the Mughal Empire in India (the Malabar Church was already in Kerala then), which was predominantly Islamic. The Muslims had already forcefully converted the land and its people, with temples being destroyed and mosques built in their place. The conversion of the lower economic groups of Buddhists, Jains, and Hindus was relatively easier, but the conversion of Brahmins, Kshatriyas, and Vaishyas was significantly more challenging, as these high-class Hindus were deeply rooted in their faith and traditions.
The Brahmins, who had studied the Vedas for thousands of years, quickly grasped the teachings of the Quran and were able to critically analyze and challenge the Islamic faith. They were cognizant of the Quran’s denial of the role of Jesus in salvation and found the concept of the Gospel of Krishna more compelling than the story of Jesus. Despite the Islamic rule, Hindus were able to produce a substantial number of credible saints and philosophers, and they contributed significantly to Sanskrit texts and religious literature. The revival of Mathura and Vrindavan under the leadership of Chaitanya posed a challenge to the Christian presence in India.
Chaitanya’s leadership not only revitalized these sacred places but also presented a formidable challenge to Christians both in India and beyond. The influence of Hindu saints and philosophers ultimately contributed to a resurgence of Hindu culture and spirituality, countering the Christian influence. The impact of this cultural and religious revival was felt beyond India, as evidenced by the confrontation between the followers of Hare Krishna and Christian proponents, symbolized by the clash between “Hare Krishna” and “Hallelujah”.
5-The Philosophy of Sanatan Dharma
In order to better understand the deep theological and philosophical comparisons between Sanatan Dharma and Christianity, it is pertinent to lay the foundation by delving into the concept of Sanatan Dharma.
Traditionally, the people of India are known as followers of Sanatan Dharma, a term that encompasses not only Hindus or Hindusthanis but also includes Buddhists and Jains within its fold. At the core of Sanatan Dharma lies the principle of ‘Karma’, as evidenced in the first two Slokas of the Isha Upanishad. This ancient belief system acknowledges the dominance of the power of Ishwara in the world, with Ishwara bestowing salvation upon those who engage in virtuous deeds.
In Sanatan Dharma, the attainment of salvation is not contingent upon the love of God or divine affection; rather, it places greater emphasis on the individual’s actions and knowledge. Good deeds accompanied by wisdom are believed to expedite the path to salvation, as expounded in the Vedas. The triad of Dharma, Karma, and Gyana forms the bedrock of the pursuit of salvation within this philosophy. It posits that the true essence of humanity is inherently divine, and it is the accumulation of negative karma and erroneous knowledge that leads to suffering, while positive karma and enlightenment pave the way for happiness in both earthly life and the afterlife.
Central to the concept of Sanatan Dharma is the notion that belief in a specific deity is not essential within the framework of salvation. It professes that, without bias, Ishwara can offer guidance, but ultimately, it is incumbent upon each individual to earn their own salvation. Sanatan Dharma is considered eternal, devoid of a beginning or an end, with individuals being introduced to this eternal truth through the teachings of the Vedas. The Vedas, in turn, prescribe Karmakanda and Gyanakanda, commonly known as Vedanta, wherein the former provides guidance on virtuous action while the latter imparts wisdom about these actions. Additionally, social ethics and morality form integral components of karma within this belief system.
6-Comparison of Indian Philosophical Concepts with Abrahamic Religions
The Indian philosophical concepts, deeply rooted in Sanatan Dharma, present a distinct approach to understanding the material world and pursuing the destruction of suffering. These concepts, including Vaiseshika Darshan, Naya, Samkhya-yoga, Mimamsha, and Vedanta, offer a comprehensive framework for comprehending the nature of the created world and achieving liberation from pain through proper knowledge and action.
Unlike the linear progression of Abrahamic religions, Sanatanis espouse a circular path of spiritual evolution, emphasizing critical thinking, self-realization, and the pursuit of proper knowledge and action. They do not rely on a singular savior or informant but seek to attain their goals through their efforts, guided by the principles of good karma and enlightenment.
The timeless foundation of Sanatan Dharma, enriched by the concept of Avatar, underscores the direct intervention of the author and custodian of the eternal truth in safeguarding the Dharma during existential challenges. This perspective diverges from the anticipation of a Son of God, as affirmed in the Bhagavad Gita, highlighting the self-sufficiency and resilience inherent in Sanatanis’ approach to spiritual liberation.
Moreover, the variability of vice and virtue in Sanatan Dharma emphasizes the significance of good karma in attaining liberation, without the need for the protection of institutionalized structures or financial contributions for salvation. The complementary principles of Varna and Ashram serve as integral components for societal harmony and the sustenance of military endeavors within this philosophical framework.
The dynamic Indian philosophical concepts, with their emphasis on self-realization, karma, and the cyclical nature of spiritual evolution, present a distinct contrast to the linear trajectory and institutional reliance observed in Abrahamic religions, contributing to a rich tapestry of global philosophical diversity.
7-Challenges and Perceptions Regarding Christianity in India
The history of Christianity in India has been marked by various challenges and conceptions, leading to a complex relationship between the Christian missionaries and the indigenous population. The arrival of Christians during the Mughal period and the subsequent influx of reformed missionaries during the rule of the East India Company indeed created a cultural and religious clash.
It is evident that there were misunderstandings and prejudicial attitudes towards the indigenous faith, as well as a misguided approach towards conversions. The primary goal of the missionaries, it seems, was to increase the Christian population and report their progress to their foreign superiors rather than addressing the needs and pains of the local people.
The establishment of educational institutions, medical facilities, and other entities by the missionaries was perceived as a means to gain converts, rather than genuinely serving the community. This approach, fueled by the sole focus on increasing the Christian population, resulted in a relatively low percentage of Christians in India.
In contrast, Hinduism has experienced significant growth in countries such as England, Wales, and the USA, indicating a different reception and acceptance of Hindu practices and beliefs in foreign lands.
The appeal of the “Hare Krishna” chant, propagated by a Hindu monk, A.C. Bhaktivedanta Prabhupada (ISKCON), has become a global phenomenon, demonstrating the acceptance and understanding of Hindu spirituality and practices outside of India.
The concept of Original Sin in Christianity may have presented challenges in India, given the ancient lineage of Vedic traditions and the strong belief in the resilience and power of Hindu Avatars in protecting Sanatan Dharma. The homicidal death of Jesus and the theological interpretations of the Christian faith may not resonate with the deeply rooted beliefs in Hinduism.
Furthermore, the theological interpretations and hermeneutics of Christianity may not align with the philosophical and religious framework of Sanatan Dharma, possibly contributing to a lack of acceptance of Jesus among Hindus. Additionally, the historical denial of Jesus within the Islamic faith, both in Arabia and India, may have further influenced the perception of Christianity by the Indian population.
8-The Failed Influence of Christianity and Missiological Approaches in India
The diverse missiological approaches and denominational divisions within Christianity have led to complex interactions with Hinduism and other indigenous faiths in India. The historical impact of British colonialism on Indian society, including the division into Savarnas and Dalits by missionaries, has contributed to social and political tensions. The attempts to gain a significant following among Dalits have faced challenges, as they often find resonance with other alternative belief systems, such as Buddhism, rather than embracing Christianity.
It is essential to acknowledge the rejection of Jesus and Christian contributions by prominent figures like Ambedkar, which led to the development of Dalit theology as a distinct branch of subaltern studies in India. The societal and cultural context within India, along with the awareness of Western imperialism and the motives behind missionary activities, has shaped the perceptions and responses of the Indian population towards Christianity.
Furthermore, the arrival of American Pentecostals in India, with their emphasis on a direct relationship with Jesus and the Holy Spirit, represents a new chapter of unhealthy competition between Christianity and Indian Dharmic traditions.
The interaction between missionary activities, conversions, and the resistance from certain segments of Indian society, as well as the emergence of Hindu Americans exposing missionary tactics, underscores the complexity of the future of Christians in India and the failure of the Christian faith in Hindusthan.
Tanmoy Bhattacharyya
Date: 21/07/2024
