Therefore, to them, becoming Christian meant strengthening the hands of the British in India. Staffner brings this in to perspective when he states: As Hindu society came into constant contact with the Christian missionaries and their institutions, changes were bound to occur.
For instance, he takes the traditional Vedantic idea of mystic union and pantheism and transforms it into an active unity of will and communion through obedience to God and his righteousness Most converts were gained from the lower and outcastes, and they had very little cultural heritage which they could carry into their new life.
Their socio-religious movements were initiated in the cities of India and have made their way mostly among the urban Hindu people.
This allegiance to another social group is perceived to be a threat to national integrity. The basic understating of many Hindus is still that each country has its own religion or forms of religion. He quite subtly wove Hindu militancy with Indian nationalism, managing to find support for both in the Vedas.
The gospel came to India --so most Hindus think--basically through the Western, white colonialists; therefore it has been fiercely opposed by the Hindus as the religion of the imperialists. Vivekananda emerged as a great advocate of Hindu philosophy, particularly the Vedantic, to the Christian West.
His attitude toward conversion reflects again the typical Hindu attitude, since it has political implications. A number of prominent Indian leaders reacted and responded to the Christian missionary work and the influence of Western thought.
While strongly reacting against the Western image of the Christian church, he advocated the indigenous church. Devanesen observed, He never truly rose above some aspects of his early emotional reaction to missionary activities in Rajkot ; it continued to colour his attitudes to Christians and Christianity for the rest of his life He criticized the church for preaching Jesus Christ as the Father appearing on earth in human shape like the avatar of Hinduism; he called this idolatry and heresy, contrary to the early Fathers, Holy Writ and Christ Neufeldt b: Naturally, having lived so closely with the Western missionaries, most Indian converts were influenced by the missionaries lifestyle.
Right from the beginning, he was interested in attacking Christianity rather than understanding it. Though this practice seems to be alien to Hinduism, he copied it from traditional Christianity and used it effectively.
To a Hindu the essential nature of Ultimate Reality is unknowable.
This uprooting from converts social, cultural and religious traditions is strongly objected to by the Hindus. But receiving baptism is regarded as an unspeakable disgrace and disaster.
However, He argued that the idea of incarnation could not be reconciled with Gods essential quality of omnipotence, and had, therefore, to be rejected Jordens Need for Studying Hindu Attitudes Samartha has observed that Hindu attitudes [range] from aggressive rejection to warm welcome, from uncritical appreciation to thoughtful understanding and from vague admiration to partial commitment He often was disturbed by and expressed his dissatisfaction with the exclusive claims of Christianity.
To him the principle [of karma] was absolute that every deed must find its proper individual retribution, and, therefore, forgiveness of sins or vicarious atonement were considered as fundamentally contradictory with the justice of God Jordens Download-Theses Mercredi 10 juin Alvin J.
Schmidt (PhD, University of Nebraska) retired in as professor of sociology at Illinois College in Jacksonville, Illinois, where he still lives.
TRADITIONAL HINDU VIEWS AND ATTITUDES TOWARD CHRISTIANITY. Atul Y.
Aghamkar, PhD. Professor and Head, Department of Missiology. South Asia Institute of Advanced Christian Studies, Bangalore, India Published under Featured Articles at killarney10mile.com, January Hindu views and attitudes toward.Download