Introduction:

This paper brings special features on the Christians reflections on Hinduism and
reflects between the Hinduism and Christianity in the past or early history of Hinduism.

Hindu Christian Relationship

Christianity has a long history of relating to Vedic religion in South Asia, though it is
only in the modern period that explicit Hindu-Christian interaction can be documented. “
Hinduism is an actable abbreviation for family of culturally similar tradition “a convenient
catch-all for a vast variety of religious cults and sects, regional and local deities and devotees,
deferring philosophies, spiritual disciplines, religious practices, guru cults and more. [1]

Christian response to Hinduism

Historically Christian has interacted with Hindus from the earliest advent of
Christianity in India. According to local mythology original convert of Thomas included
some from the Brahmin community in Kerala. Claiming descent from Namboodiri Brahmins
convert has conferred high caste status upon the Thomas Christians. This respectable social
status “enabled them to be in harmony with their pre-dominantly Hindu neighbors” Caste
related practices , customs regarding food and occupation, modes of dress, faith in
horoscopes, ceremonial bathing, rituals and festivals developed in largely in Hindu
categories. Church architecture borrows simultaneously from Jewish Synagogue and Hindu
temples with elements of Hinduism Christianity and the Syrian tradition in juxtaposition.
Christian rites of passage likewise reveal the use of ritual substances such as coconuts, oil
lamps and rice (commonly use by Hindu) but with a distinctions Christian imprint.
Conversion movements were an aspect of socio-economic and cultural change
extending beyond the Church. Azariah devised new indigenous Christian liturgies, festival art
forms borrow from Hindu and other sources. The Dornakal Cathedral incorporated aspects of
Hindu and Muslim architecture, a “dramatic statement of Christianity’s potential as the
fulfillment of India faith and culture”. Through conversion oppressed and backwards peoples
sought relief from the discrimination and stigma of untouchability as well as improvement
their status in society. Dornakal is but one example of Christian responds.
The missionary approach to Hinduism often took the terms of criticism and
confrontations. To William ward of the Serampore mission, Hinduism was an enemy to be
opposed and exposed. That at least appears to have been one of the objectives in his
publication in history, literature and mythology of the Hindus. Largely descriptive, the four
volumes and also contain translations and extracts from philosophers and religious writings.
The Round Table Conferences
The Round Table conferences conducted at Sat Tal Ashram in North India by
Methodist Evangelist E. Stanley Jones (1884-1974) were a forerunner of today’s dialogue
events. Jones sought an interpretation of Christ and the Christian Dharma in keeping with the
Indian ethos. At the Round Table, Hindus and Christians and other were able to share to their
views in non-threatening environments. As a result Hindus and others came face to face with
Christ. John found the Indian Ashram a suitable indigenous forum for reflection and utilized
Hindu philosophy and culture for presenting the Gospel. For years John decuples and
successor, Achariya Daya Prakash has continued to present Christ and the Christian message
in the form of a modified Vedanta fulfillment theology in various religious settings.
Dialogue with Hinduism challenges the Church to examine the role of Christianity in
a pluralistic society. Where Hindu population has settled in Europe, Hindu-Christian dialogue
has proven fruitful in fostering good relationship and understanding. In India dialogue
motivates the search for an authentic Indian Christianity and contextual Indian theology,
which raises questions as to how far the Indian Church can go in Hinduizing its theological
identity.[2]

Theological reflection
The basic for the theological reflection in the light of minority religious right is that
world religious traditions share the view that each human being has an inviolable, indeed, a
divine core or soul that gives him or her primary dignity. Representations of these traditions
are signatories to the United Nations Declarations on Human Rights that affirms this fact.The
Church in India being a multi-religious context, needs a theological basis reflect on the
possible ways of relating herself to other religions like Hinduism, Islam, Buddhism, Jainism,
Sikhism and the tribal faith of the land. Representing a minority community, the Church in
India needs to look into developing a theology from the minority point of view.
In theological reflection, freedom of religion is based on a theological commitment to
religious plurality and diversity and capable of recognizing deferent religions with deferent
opinions on the question of faith and practices. It is not the true freedom of religion, if people
cannot choose what religion they want to follow. Thus the very understanding of freedom of
religion needs to be liberated from its majoritarian religious constraints, addressing not just
religious tolerance but the importance of respecting and accepting those who think, act and
live differently, and choose to believe differently than the group into which they were born.
Everyone should should be allowed to exercise his/her religious beliefs, and group should be
allowed to engage in private or collective worship. [3]
A Christian Approach to Hindu People
It is necessary for Christian to have some basic knowledge of Hinduism, its teaching
and its beliefs. One cannot dialogue unless there is some basis to build on. Neither can one
have dialogue without personal contact. The Christian approach should also involve prayerful
concern for the Hindu people .Prayer and action should go to gather. Hinduism holds that all
religions are the same, all road lead to the same goal. It is understandable that they hold this
view because each Hindu believes in a variety of gods. With this in mind, begin by
explaining why Christian believes in one God, Son and Holy Spirit. As they themselves
believe in Trimurti, the Hindu Triad, Brahma, Vishnu and Shiva, they will. In a loving and
gentle way Christian should explain about the most perfect and fullest incarnation of God in
Jesus Christ. Hindus already hold that there have been nine Avatars, (Incarnations) of
Vishnu.[4]
Christianity reached India very early. Tradition says that the Apostle Thomas himself
went to India and died there. Certainly there has been a Christian church Kerala in the South
India since the third century, and probably considerably earlier. It was a Syrian church, owing
allegiance to Antioch, with a liturgy in the Syrian language and with a theology classified by
theologians as Monophysite or Eutychean.[5] Later the Nestorian church of Persia also
established work in India as part of that astonishing missionary outreach which is gain about
the end of the fourth century.[6]
 The protestant missionaries in their approaches to India rightly gave first priority to
the translating of the Bible and distributing went on preaching. Along with the work of
translation and distribution went preaching. The main emphasis went, of course, on the
positive proclamation of the Gospel; but in the tradition they made a careful study on
Hinduism, which they produced to refute with the rational logic so beloved of the late
18thcentury. The theology of the early missionary was the theology of the British supporters-
evangelical Christianity with a firm admixture of critical, hard-headed rationalism which
delighted in ridiculing perhaps a little blind to the vulnerability of some of their own
position. This theological outlook continued on through the 19th century, and in some places
continues more or less today.[7]

Conclusion
This above discussion helps to understand reflects between the Hinduism and
Christianity in the past or early history of Hinduism and the Christians ways of interpretation
and understanding of Hinduism in the present context today.

Bibliography
Boyd, R.H.S. India and the Latin Captivity of the Church . London: Cambridge University Press,1974.
Cherian, M.T. Hindutva Agenda and Minority Rights;A Christian Response . Bangalore: Siga
Arles,2007.

Dyrness, William A. Global Dictionary of Theology . England:Inter-Versity Press,2008.

Shrisunder, David . Loving Without Compromise”,A Christian Approach to Asian

Riligion”.Delhi:ISPCK,1999.

[1] William A. Dyrness, Global Dictionary of Theology (England: Inter-Versity Press,2008), 392.(hereafter will
be refereed it as William A. Dyrness, Global Dictionary of Theology…,)

[2] William A. Dyrness, Global Dictionary of Theology …,393.

[3] M.T. Cherian, Hindutva Agenda and Minority Rights;A Christian Response (Bangalore: Siga Arles,2007),
296-297.
[4] David Shrisunder, Loving Without Compromise”,A Christian Approach to Asian
Riligion”(Delhi:ISPCK,1999),10.
[5]Monophsite- the doctrine that Jesus the divine and human elements combine to form a single nature.
[6]R.H.S.Boyd, India and the Latin Captivity of the Church (London: Cambridge University Press,1974)3.(Here
after it will be referred as R.H.S.Boyd, India and the Latin Captivity of the Church)
[7]R.H.S.Boyd, India and the Latin Captivity of the Church, 5-6.