The Lausanne Global Conversation is on the World Wide Open Network
Author: Atul Y. Aghamkar
Date: 16.08.2010
Category: Partnership, Unreached People Groups, Diasporas
It is my pleasure to introduce you readers to Dr. Atul Aghamkar, newly elected President/Chair of India Evangelical Association, and professor of Missiology at South Asia Institute of Advanced Christian Studies (SAIAC). He is one of the leading experts on Hindu Diaspora.
Expect more articles and blog posts from him, Dr. J.D. Payne of The Southern Baptist Theological Seminary and Rev. Hun, Korean Diaspora scholar based in Oxford U.K.
Sadiri Joy Tira D.Min., D.Miss., Senior Associate for Diasporas Lausanne Committee for World Evangelization ------------------------------------------------------------------------------------------------------
In the wake of globalization, the twenty-first century is witnessing a significant movement of upwardly mobile Hindus to different parts of the world. Next to Chinese, probably Hindus or Indians are perceived to be most influential migrants in the globalised era. This Hindu presence is not only confined to physical, professional and cultural aspects, but more profoundly spiritual aspects of the global society. An increasing number of people around the world have been influenced by the concepts and practices like Yoga, Transcendental Meditation, Re-incarnation, Maya and Karma, which have been consciously introduced in the West by the Hindus in the Diaspora and their counterpart Gurus from India. As the process of globalization continues to grip the world, upwardly mobile Hindus are bound to impact the world in no lesser manner.
It is clear from the trends that the number of Hindus is bound to increase around the world in the coming decades. This will bring tremendous pressure on the global Church and mission agencies to strategically think about their role in witnessing to these Hindus who are now an inevitable part of global society. Truly the uttermost parts of the world have come to the doorstep of the global Church. The process of migration, settlement, adaptation and eventually assimilation of the Hindus provides the global Church a significant opportunity to witness to them. The need for critical reflection on the global Hindu Diaspora and developing a meaningful partnership in evangelizing them is urgent.
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Note: Photo from flickr: FaceMePls
Keywords: Hindu, evangelization, partnership, diaspora, migration
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United States
The South Asian Hindu community is definitely scattered around the world. In the U.S., even small rural towns of 3500 people will have at least one South Asian family doing business, if not living, in the community. It seems to me that equipping believers to be aware of and then knowing how to effectively show love to these neighbors must be strongly considered.
How to contextualize among Hindus is another very important topic. To give a small example in response to the article, while house church settings may be acceptable to some South Asians, many that I know place a high value on sacred space. Many Hindus try to have one room set aside for prayers in their own homes; I encourage believers wanting to have a worship service inside a home to consider using a separate room or at least having liturgical decorations to create a sense of sacred space.
I recommend "An Introduction to Contextualization Among Hindus" (written by my wonderful husband Cody Lorance):
http://conversation.lausanne.org/en/conversations/detail/10373
17.08.2010
United States
@ Katherine_Lorance:
Dear Katherine,
I did read your husband’s paper on contextualization and appreciate his sincerity and commitment to reaching Hindus. I do think he takes amazingly creative liberty with the gospel, almost reconfiguring it to fit his desire to contextualize into Hinduism.
I don’t mean to be undully critical, but his argument touches on such fundamental issues of the Christian gospel that it is important to test it thoroughly before it is accepted as settled.
As for "holy" physycal places of worship, one would have to explain Jesus’ words to the Samaritan woman concerning where to worship.
As for contextualization to the degree that Laurence writes, it would be important to consider it in light of Hebrews 11, in particular the part concerning Abraham living as an alien in the promised land, and see if and how it is compatible with Scriptures.
One final word: Laurence says that Jesus was completely contextualized to the Palestine culture of his day. Perhaps, but I am not sure. Clearly he was misunderstood over and over by his peers. One might even say that perhaps his crucifiction was the result of a failure of contextualization.
Paul speaks in 2 Corinthians 5 of a believer representing a whole new paradigm and value system, which are the roots from which cultural practices develop. In this total newness is the hope of the gospel: only a new thing, of divine origin, introduces real hope to a lost world in all its cultural expressions. So, the incarnation could be just as easily interpreted as the introduction of the alien, in the sense of alien to a fallen world shaped and governed by sin. If so, by necessity the gospel clashes with any human culture whether secular American or Hindu.
These are random thoughts in response, and offered as points to consider, not as definitive convictions. I am open to critique.
Blessings
Alex Araujo
01.09.2010
United States
@ Alex_Araujo:
Thank you for sharing these thoughts. My husband (I think this is the Lorance you refer to) has written several papers dealing with contextualization, including a series on why we should contextualize, which may give you more things to consider.
The incarnation of Christ and thus the gospel hold two seemingly opposing truths together like a coin: that Jesus is one of us and that Jesus is the ultimate Other (God). Our lives as followers of Jesus reflect this apparent opposition as we are “in the world” but not “of the world.” I sense that you are concerned that one side -- that Jesus is Other and that we are not of the world – is being lost. May that never be!
Most of the Palestinian Jews who lived 2,000 some years ago first knew Jesus as “one of us.” He had been born in a stable, he spoke Aramaic, he observed Jewish festivals, he became a carpenter and he was known as “the son of Mary.” To be sure, there were at least a few people who knew Jesus was special, such as those who had heard angels, but none of those people would have denied His humanity or His Jewish-ness. Then after Jesus began His ministry, more people began to see that Jesus was special. He spoke and taught with authority, performed many signs and wonders, and identified Himself as God. One of the reasons Jesus was crucified was because some people could not accept that “one of us” might be God.
The Creator of heaven and earth, the Sustainer of life, the Almighty God is neither foreign nor far from people today. As a result people still need to see that Jesus is “one of us.” By enabling the early disciples to speak in many languages at Pentecost and by pouring out the Spirit on the uncircumcised at Cornelius’ house, the Lord revealed language and culture would not limit His work. We are not compelled to worship Him in Aramaic and with shofars just as Hindus should not be forced to learn English and eat bland food in order to follow Jesus. If as His ambassadors we fail to adequately identify with those we seek to reach, Jesus never becomes “one of us” to them. If Jesus is never seen as “one of us”, then people may reject Him not because He is God (which they may actually accept) but because He seems foreign. More importantly, if Jesus is never seen as “one of us,” part of the gospel is lost.
10.09.2010
United States
@ Alex_Araujo:
To address the specific issue of making a “sacred space”: When the Samaritan woman brought up the issue of whether this mountain or Jerusalem was the proper place to worship, Jesus’s reply included that “true worshipers will worship the Father in spirit and truth.” Indeed, the whole earth is the Lord’s, we are being built into His temple and a specific geographic location (whether a mountain top or a roadside bathroom) is not inherently more holy than another.
However, a group of people must meet somewhere; there must be a location. Every group takes something(s) into consideration in determining where to meet – proximity, capacity, cost, etc. The location communicates something, whether intended by the group or not.
For example, a body of believers who want to minister to those living in a slum would be sending different messages if they built a large cathedral for worship services in the slum, if they built the same cathedral in a rich neighborhood, if they worshiped in homes in the slum and if they worshiped in homes in the rich neighborhood. None of those locations are more or less holy than the others – so long as the Father is being worshiped in spirit and truth – but the different settings will evoke different perceptions from the slum residents.
I am simply recommending followers of Jesus who wish to share the good news of Jesus with Hindus also take into consideration the aesthetics of the meeting place.
I agree that it is important to test all things in light of Scripture. I wish all believers would carefully examine their worship practices. If you have other specific concerns about us changing or compromising the gospel, please do not hesitate to share them. Blessings to you!
10.09.2010
United States
@ Katherine_Lorance:
Hi Katherine,
Thank you for your good answers to my comments. You make your points clearly and sensibly. I also appreciate the spirit with which you address me. I see gentleness, humility, and the love of Christ in you, and I thank Him for that.
Alex Araujo
13.09.2010
United Kingdom
Digital media are one area that can reach Hindus. We have just done an Open Letter to Missions
Connecting with people by interests of common interest such as Bollywood have lots of potential.
Blessings
Tony
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17.08.2010
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