Journal of Hindu-Christian Studies

Volume 16 Article 5

2003 Hindu-Christian Dialogue: Revisiting the Tannirpalli Trinitys Original Vision Klaus Klostermaier

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Recommended Citation Klostermaier, Klaus (2003) "Hindu-Christian Dialogue: Revisiting the Tannirpalli Trinitys Original Vision," Journal of Hindu-Christian Studies: Vol. 16, Article 5. Available at: http://dx.doi.org/10.7825/2164-6279.1294

The Journal of Hindu-Christian Studies is a publication of the Society for Hindu-Christian Studies. The digital version is made available by Digital Commons @ Butler University. For questions about the Journal or the Society, please contact [email protected]. For more information about Digital Commons @ Butler University, please contact [email protected]. Klostermaier: Hindu-Christian Dialogue: Revisiting the Tannirpalli Trinitys Original Vision

HINDU-CHRISTIAN DIALOGUE: REVISITING THE T ANNIRPALLI TRINITYS ORIGINAL VISION

Klaus Klostermaier

LIVING in India from 1961 to 1970 I Christian millennium a great harvest of faith intensively and extensively participated in will be reaped in this vast and vital Hindu-Christian Dialogue at various levels, continent" are apt to feed such suspicions. academic as well as existential, and I came Hindus also noted with disdain the Southern to know personally most of the then leading Baptists' recent prayer call for the "more figures. While Hindu friends even then kept than 900 million people lost in the hopeless regularly imploring their Christian darkness of " and their ambitious counterparts to persuade their churches to plans to bring their own light to them. Last desist from proselytizing, they welcomed month's Vatican announcement that Mother and encouraged dialogue. During the last Teresa of Kolkata will be beatified in decades the relationship between Hindus on Mission Sunday (!) later this year, was and Christians in India has visibly immediately picked up by Hindus as proof deteriorated. In the context of legislation for the "ulterior motives" in her increasingly restnctmg or forbidding humanitarian work. Incidents like these Christian missionary activities, also dialogue severely strain Hindu-Christian relations and efforts have come under suspicion as being harm genuine Hindu-Christian dialogue. "mission by another method." , once a supporter of Pronouncements by past and present Hindu-Christian dialogue, accused in his presidents of the Vatican Secretariat for widely read book Catholic Ashrams: Non-Christians (and its successor)l and Samnyasins or Swindlers?2 the "Tannirpalli utterances such as those of Pope John-Paul Trinity" [Father Jules Monchanin ("Swami II during his last visit to India, when he Parama Arubi Ananda"), Dom Henry Ie publicly expressed his hope that "in the third Saux ("Swami Abhishiktesvarananda") and

e" Klaus Klostermaier is University Distinguished Professor Emeritus, University of Manitoba, Winnipeg, Canada, where he has been teaching since 1970. His voluminous writings include Hindu and Christian in Vrindaban, SCM 1970 (U.S. edition In the Paradise of Krsna, Westminster 1971),re-issued by Trinity-Press 1993; A Survey of Hinduism, SUNY Press, 2nd ed. ! 1994. His most recent publications, all with Oneworld, Oxford, are: A Concise Encyclopedia of ! Hinduism (1998), Hinduism: A Short History (1999), Buddhism: A Short Introduction (1999), Hinduism: A Short Introduction (2000); The Wisdom of Hinduism (2000), Hindu Writings (2001). His main interest is India: specifically fudian , including inter-religious dialogue, but also questions relating to the socio-political and the economic-cultural situation of present day India. At present he is completing a number of long and short articles for several major encyclopedias. His major current research is devoted to Hindu-Muslim relations in India in the last 100 years.

Hindu-Christian Studies Bulletin 16 (2003) 3-11 Published by Digital Commons @ Butler University, 2003 1 Journal of Hindu-Christian Studies, Vol. 16 [2003], Art. 5 4 Klaus Klostennaier

Dom Bede Griffiths] of not seeking genuine interestedly to their discussions about the dialogue but selling "Old Merchandise in a appropriateness of a Christian visiting a New Package," i.e. being disguised . The three "experts" did not rmsslOnaries, implicitly accusing all think it an issue to be taken lightly. Later on, involved in the Christian Ashram-movement living in Vrindaban, when it had become a in India of being swindlers rather than matter of almost daily routine for me to genuine samnyasins.3 make the rounds of temples and to Jules Monchanin I have never met: he participate in satsangs and all manner of had died four years before I came to India. Hindu celebrations, I sometimes recalled From what I have heard from those who had this memorable debate with some known him, and from what I have read in his wondering. _own writings and about him, he must have Their writings and their biographies been an extraordinary person with enonnous clearly show that each of-the three men later chann and personal magnetism, besides associated with Saccidananda Ashram possessing outstanding intellectual gifts and followed a very special personal vocation - a unusual erudition. religious calling thoroughly tested both For over a decade I had been quite close before coming to India and after. All three to Dom Henri Le Saux, or "Abhishikt," as had read extensively about India in their we used to call him. Meeting him soon after home countries and they knew a great deal my arrival in India in early 1962, invited to a about Indian culture and , though gathering of the "Cuttat-Group," and later at none of them had acquired academic degrees other occasions, especially at Murray in Indian studies or great proficiency in Rogers' Jyotiniketan Ashram, I also spent Indian languages. They believed to be some time with him at Santivanam, and he responding to Christ's command to "make visited me when I was living in Vrindaban disciples of all nations" (Mt 28, 16) - a and later in Bombay, where he entrusted me scriptUral injunction, whose authenticity with the publication of his Hindu-Christian they were not questioning (as contemporary Meeting Point: Within the Cave of the New Testament scholars do). Monchanin, a H eart.4 I have kept a fair number of his member of the secular clergy of the letters, which he sent me after I had moved Archdiocese of Lyons, joined Fr. Lebbe's to Canada - the last one written not long "Auxiliaires missionaires" _to serve under before his death. Bishop Mendonca of Tiruchirapalli. Le Dom Bede Griffiths I also met with the Saux, a Benedictine monk in a French Cuttat Group and -at other dialogue abbey, encouraged by a visiting Indian conferences in India. I considered it an priest, came to India with the "intent of honour and an expression of his trust that he establishing an Indian Be~edictine asked me at some time to write an article on monastery, eventually fO!lnding with Hindu-Christian Dialogue for the Journal of Monchanin the Saccidanda Ashram. Ecumenical Studies on his behalf.s Griffiths, originally an Anglican, joined Fr. I was in sympathy with the ideal these Francis Mahieu's Kurisumala Ashram, a men tried to realize and felt personally much Christian monastic establishment in Kerala attracted to their vision.6 I preserve a following the Syrian rite. They also believed photograph in my files with Abhishikt, Bede that by following their Christian calling they Griffiths, Fr. Hendrecourt, and myself in joined the Hindu samnyasins in their_ Moussouri, on the way from the Rajpur pilgrimage in search of the Absolute. 7 Cuttat-Group meeting to the 1962 Kumbha They were inspired by' Roberto de Mela in Rishikesh and Hardwar. I was new Nobili and Brahmabhandab Upadhyaya, to to India then, and new to the dialogue group whom they referred quite explicitly in their 8 for whom I had immense respect. I listened writings , and they were hoping that by

http://digitalcommons.butler.edu/jhcs/vol16/iss1/5 2 DOI: 10.7825/2164-6279.1294 I -.J I ..1 Klostermaier: Hindu-Christian Dialogue: Revisiting the Tannirpalli Trinitys Original Vision Hindu-Christian Dialogue: Revisiting The Tannirpalli 5

following more traditional Indian ways of cannot be left to non-Hindus to decide who life and by incorporating elements of Hindu is a samnyasin. One, who acknowledges the worship in the Eucharist they would make intrinsic spiritual value of Hindu samnyasa, the local Roman Catholic Church more must also be ready to submit as a shishya to "Indian": a move criticised by more a genuine Hindu guru. Someone who is not conservative Indian Christians. Goel, prepared to do this is also not entitled to use detailing some of the more fraudulent the external paraphernalia of samnyasa. conversion practices of de Nobili, seems to Wearers of the ochre robe for centuries have imply that the Tannirpalli Trinity's earned the respect of the Hindu people by admiration for the man made them co­ following Hindu traditions - it would be conspirators against Hinduism: swindlers dishonest to gain materially or morally from rather than genuine samnyasins. The this deposit of faith without participating Tannirpalli Trinity, however, did not adopt fully in that tradition .. de Nobili's missionary methods: they were The Tannirpalli Trinity did not become sincere in their self-denial, honest in their part of the traditional Hindu samnyasin scholarly work, open in everything that milieu nor did they become associated with concerned their lives, not out to deceive a particular Hindu teaching tradition. 11 anyone. They certainly were not swindlers. Neither Monchanin nor Griffiths cultivated But were they samnyasins? sustained relations with traditional Hindu They had renounced family and mathas. Abhishiktananda visited the possessions, they lived simple and frugal Ashram in Annamalai for lives, they spent most of their time in study, a few weeks (after Ramana Maharsi's prayer and meditation. Many Hindus, for departure), spent some time in one of the whatever personal reasons, don the ochre nearby caves of Arunacala and also stayed robe on their own and enjoy free food and for some time with Swami Cidananda in the lodging at the kshetras. Samnyasa, however, Slvananda Ashram in Rishikesh. Both are as an important Hindu institution, has modem, non-traditional outfits, geared definite rules and regulations. While no towards a liberal clientele, including longer bound to observe the general caste foreigners. Abhishiktananda may well have regulations, samnyasins have to follow the had a profound inner experience on yati-.9 In order to qualify as a Arunacala about" \Yhich he writes with great genuine samnyasin one has to receive diksha eloquence - but that did not make him an by a recognized guru after having gone initiated samnyasin in any Hindu through the required preparation. Diksha has sampradaya. In Uttarkashi, in his own'" specific prerequisites and entails its own kutiya, Swami Abhishiktananda lived very obligations. While Hinduism may not be as much for and by himself (except for the narrowly (institutionally and dogmatically) short time when Marc, his French disciple, defined a "religion" as Roman Catholicism, was with him) - often' observing mauna­ it is not as amorphous and nondescript as sadhana, and not socialising in any Bede Griffiths seems to assume in his significant way with the local sadhu exchange of letters with Swami community. 12 . Devananda.1O In order to be a genuine Besides their illegitimate use of the samnyasin, one must belong to one of the samnyasin garb, what Goel found recognized sampradayas whose members particularly infuriating was their have to submit on matters of life-style and superimposition of the sacred Hindu teaching to their respective leaders. If the pranava (OM) on the Christian cross: it authorities of Christian monastic appeared over the entrance to the chapel of communities claim exclusive legitimacy to Saccidanda Ashram and on the necklaces of determine conditions of membership, it the Tannirpalli Trinity. "Nailing the Om to

Published by Digital Commons @ Butler University, 2003 3 Journal of Hindu-Christian Studies, Vol. 16 [2003], Art. 5 r 6 Klaus Klostermaier I: the Cross" he perceives as one of the worst rule and later during the British Raj the sins against the Hindu spirit. Hindus anyhow Hindus had to tolerate massive abuse of usually react negatively to the image of their religion and their customs - they are no Christ nailed to the cross - to "crucify the longer willing to accept this. The OM" they consider an unpardonable misuse Tannnirpalli Trinity did not engage in of their most sacred symbol. Strange, that missionary activities, they did not "de­ the Tannirpalli Trinity were not sensitive nationalize" any Hindus - nor did they seek enough to see this point. They obviously planned dialogues with Hindus. At the time believed to be free to take over from Hindu of Monchanin the very notion of "dialogue" culture whatever they . could fit into had not yet become part of the Church Christianity, as they understood it, referring vocabulary.15 Abhishikt, while participating frequently to the way the early Church in some meetings of Christians talking about Fathers had Christianised neo-Hellenic dialogue - practicing, what Jacque Albert culture. Classical Greek culture, however, Cuttat had called "inner dialogue" - did not was dying out at that time and the Roman engage in dialogue with Hindus other than Empire had become Christian, when with those few who by chance personally theologians began assuming its legacy. After befriended him. 16 One reason for this was Christianity had become the state religion of probably linguistic: his English remained the Roman Empire, the Church could deal strongly accented, his Hindi was virtually with paganism however it pleased - and it non-existing, his Tamil probably not good did so quite ruthlessly. It not only enough for serious inter-religious dialogue. appropriated all pagan temple property but He was communicating more often through also exploited pagan literature and gestures than through words. He also for Christian purposes. Church believed that the time was not yet ripe for writers referred to the precedent of the "outer" dialogue. It was not deviousness but Israelites who claimed the golden vessels real conviction that made him not only they had stolen from Egyptian temples as decline an invitation to participate' in a gifts from their own God. Christian dialogue meeting at Ajaltoun (Lebanon) in theologians likewise asserted that whatever March 1970, organised by Stanley Samartha good and true was found in Greek under the auspices of the World Council of philosophy belonged to Christians as Churches, at which some notable Hindu rightful inheritors of the Kingdom. 13 scholars were present, but also to write The Indian situation is quite different: under the pseudonym Sivendra Prakash a Indian traditions, ancient as they may be, are letter: "Dialogue Postponed," in which he still alive and flourishing, and their laid out the standard Hindu objections custodians are not willing to surrender them against Christian missions and dialogue. freely. The recent colonial past has Murray Rogers, the recipi~nt of the letter, sharpened the pride of Hindus in their own read it out together with his own comments traditions, and the Hindu jagaran that began at the meeting - nobody else knew at that a century ago, has lead to an invigoration of time who the real author was.17 The letter Hindu culture in many areas. Hindus resent not only shows that Abhishikt was familiar the appropriation of their culture for alien with the Hindu arguments against dialogue, purposes, as they resent the interpretation of but also suggests that he had made them their tradition from alien and often distorting largely his own. 1S perspectives. 14 Bede Griffiths' "English only" restricted The main objection of Hindus to his contacts to English speaking Indians, Christian missions was that it was out to among them also some Hindu students, with destroy Hindu culture and to "de­ whom he established friendships. I nationalize" the converts. During Muslim Saccidananda Ashram became under his

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guidance mainly a retreat for individual has frequently been unable "to sift truth Western educated Hindus and Western from falsehood and good from evil." This is Christians who looked for quiet and not the place to detail the sins of the fathers - spirituality and who found his idea of a suffice it to remind of the numerous "Marriage of East and West" attractive. declarations of apology, which the present Monchanin, by establishing Saccidanda Pope felt constrained to make for crimes Ashram, hoped to create the outward committed by, and in the name of "the conditions to realize "the essential vocation unique Church." In Hindu-Christian of the Church and of India, ,,19 the dialogue the assumption of such uncalled for contemplation of the (Trinitarian) mystery uniqueness would prove fatal - it has its of God: "Contemplation stands supreme; parallel in a similar Hindu claim, which is viewed either from the standpoint of God, or equally unjustified. from that of man, or from that of the Holy Abhishiktananda, after having lived in Church. God has created the Universe for India for many years and having moved His own glory, and out of love, in order to outside the Saccidananda Ashram, became diffuse His intrinsic goodness and to make more aware of the differences between the intelligent creatures sharers in His eternal original Christian-Platonic ViSIOn and bliss." He pursued this Platonic ideal 20 in a Hindu spirituality, but never moved far Christian spirit - and assumed it to be enough intellectually into Hindu territory to identical with the spiritual thrust of Hindu gain citizenship there. He built his 21 samnaysa • He held that the contemplation (Christian) theology on an eclectic and of the Trinitarian God was the fulfilment not idiosyncratic interpretation of the ohly of his own Christian (priestly) vocation and although calling it Advaita, but also the realization of the true meaning he did not connect with any orthodox Hindu of life for all human beings, and that in darshana. While taking over selectively reaching out for it, he met the soul of India. some Hindu practices, he did not follow in In their co-authored work "An Indian his sadhana the routine of any recognized Benedictine Ashram," Monchanin and Le Hindu sampradaya. He did, however, make Saux expressed the opinion that "India is to some inroads in the Catholic Church. Some Asia what Greece was to Europe" and that of the younger Indian clergy, who had "the Christianisation of Indian civilisation is grown up in Independent India and who to all intents and purposes an historical shared the nationalism of their fellow undertaking comparable to the Indians, began to see the need for Christianisation of Greece." Possibly Indianising Christianity not only prompted by an ecclesiastical censor, they administratively but also theologically. In added to the compliment that "India has the latter period of his life, especially after received from the almighty an uncommon the 1969 Bangalore Seminar·"The Church in gift, an unquenchable thirst for whatever is India", Abhishikt was 'invited to address spiritual," the qualification that "Indian priests and nuns on prayer and meditation wisdom is tainted with erroneous with an Indian background. Abroad, his tendencies", and that "Man outside the writings became fairly well known in some unique Revelation and the unique Church is Christian circles, especially in France. After always unable to sift truth from falsehood, his death some of his friends founded the good from evil." Apart from finding it Abhishiktananada Society, publishing a non­ difficult today to accept notions like "the periodical Bulletin "Setu." unique Revelation" and "the unique Bede Griffiths, for many years involved Church," history (also the most recent) has with Kurisumala, a Syrian rite Christian amply proven that also "Man 'inside' the monastery in Kerala, left it largely because unique Revelation and the unique Church" he did not share the more practical

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agricultural development interests of Fr. present Hinduism as universal spirituality, Mahieu and took over Santivanam from utterly other-worldly, without organisation Abhishiktananda, where he had more or dogma, accommodating virtually freedom to live out his own ideas, which anything and everybody with a religious were closer to the contemplative ideal of leaning. Hinduism is mutating from an Monchanin. He sought affiliation with the open-air self-serve bazaar from which all Trappist monastery of Camaldoli (Italy), could pick up whatever they liked and put it thus identifying himself with the Western to whatever use, into an increasingly tightly Christian monastic tradition rather than with controlled organisation that is establishing any Hindu sampradaya. In his polemic its own rules of business. Hindus have exchanges with Swami Devananda he become self-conscious and have begun to repeatedly (and unnecessarily) referred to define Hinduism in such a way as to exclude the Catholic Church hierarchy's approval of all religions that have not originated in India his way of life. He too found more and that do not share the Indian cultural resonance among Christians in the West heritage. If Paul Hacker could in the 1960s than among Hindus in India.22 describe Inclusivism as one of the When multinational pharmaceutical characteristics of Hinduism, this is no longer concerns began patenting Indian indigenous true. There exist now powerful and medicinal· plants for commercial influential Hindu organisations, which speak exploitation, demands were voiced to protect and act exclusively for large numbers of India's natural and cultural heritage for the Hindus. Although .. not all Hindus may benefit of the people of India. This has identify 'with the Vishva Hindu Parishad relevance also for the Hindu religious and its affiliates, it has the sympathies of heritage. Hindus object to subsuming their many and acts world-wide as watchdog for symbols and traditions under some alien Hindu interests, critically looking at label. Some Hindus, well read in Christian everYthing that is spoken and written about theology, traditional as well as Hinduism anywhere in the world, including contemporary, have begun to submit the way Hinduism is being taught at Christianity to a substantial critique.23 American universities.24 It also has revived Christian theologians, not only in India, will the Dharma-parishad of earlier ages, have to answer searching questions from attempting a Hindu aggiornamento. Hindus, who find Christian teachings A dialogue with this new Hinduism will unconvincing and Christian practices, past be different from the dialogue that had been and present, often unacceptably "un­ attempted under Christian auspices in the Christian". Old issues like the devastation of p'ast. 25 This time it is the Hindus who lay the Americas by some of the most Christian down the rules of the game. Indian nations of Europe and the way the Christians will have to establish a dialogue Portuguese treated Hindus in their Indian with this new Hinduism too: if only for the territories are being raised again. Hindus are sake of survival. They are dealing now with not convinced that a conversion from Hindus who often know more about the Hinduism to Christianity would benefit history and reality of the Church than many them or their country spiritually or Christians themselves. They will have to otherwise. accept critique and instead of flaunting their India - and with it Hinduism - has difference in life-style and world-view - an undergone a dramatic change in the last two attitude that earned them the doubtful decades, affecting also the relationship distinction of a "Christian superiority between Hindus and followers of other complex" - they will have to demonstrate religions. No longer are Hindus eager, as solidarity with their' fellow Indians and had been, to largely re-appropriate the culture of their

I, II I'

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forefathers. When adopting Hindu religious Osservatore Romano December practices and symbols they will have to 19, 1968) referred to most follow Hindu conventions and get the Roman Catholic scholars then Hindus' agreement, demonstrating respect active in India in Hindu­ for their spirit. Christian dialogue - including Few Christians and few Hindus will be Abhishiktananda, Bede interested in, and qualified for, inter­ Griffiths, and a Consultor of his religious dialogue on the level aimed at by own Secretariat - as "enemies of the Tannirpalli Trinity. While na

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express therr complete failure of communication, first renunciation of the world. with a largely Hindu, the second Probably Church authorities with a Catholic audience." See would not have permitted that. Swami Parama Arubi Anandam 8. The memorial publication in (Fr. 1. Monchanin) "1895-1957. honor of Fr. Monchanin carries A Memorial, Saccidananda on the frontispiece Ashram, 1959, 124. Brahmabhandab's "Hymn to the 16. When he visited me m , Trinity" (Vande Vrindaban, I introduced him to Saccidanandam), which they some of my Hindu friends. Dina also used in their liturgy. Sharana Das, who had great 9. There are texts like respect and love for Christ, Yatidharmasangraha, ed. by asked Abhishikt: What is your V.M. Apte in the Anandashrama favorite Gospel passage? Series (No.60) that detail the Abhishikt seemed perplexed by duties of samnyasins in general; that question and mumbled there are many additional something "I could not regulations in the teachings of understand. - Checking in his specific sampradayas. Spiritual Diary [as published by 10. Swami Devananda mentions in R. Panikkar] the entry under his letters that samnyasa diksa Vrindavan: May 5, 1963 [La cannot be given to a non-Hindu. montee au fond du coeur, Paris, When in Italy he suggested to a O.B.LL., 1986, p. 312 f] Ifound Catholic Church dignitary that no reference at all to any he would don the habit of a friar eijcounter with Hindus in and preach Hinduism m the Vrindaban nor any comment on Italian countryside, he was the place itself or his reaction. informed that was against the 17. Murray Rogers personally told law and he would be prosecuted me about that much later. if he attempted it. 18. The letter, together with Roger 11. There have been non-Indians, Murray's comments, m S. J. like Ronald Nixon (Krishna Samartha (ed.) Dialogue Prem) , who underwent regular Between Men of Living Faiths, diksha and were accepted by WCC Geneva 1971, pp. 21-31. Hindus as authentic samnyasins 19. Quotes from his writings as and temple priests. published III Swami Parama 12. Church authorities would Arubi Anandam, pp. 159 ff. probably not have approved 20. Plotinus, Enneads. V, 6 their joining an authentic Hindu expresses the view that sampradaya. contemplation is the highest 13. Gregory of Nyssa, De Vita form of existence. Moysis, 2, 11 ff 21. Swami Sivananda, Necessity for 14. There is vocal Hindu opposition Samnyasa (Sivanandanagar: 2nd I to the Freudian analysis of ed. 1963), "Instructions to Hindu mythology widely Sarnnyasins," p. 75, No. 17: practiced in u.S. academia. "You have no other duty to 15. Bede Griffiths, listening to two perform m this world than of Monchanin's public meditation 'on the Supreme Self addresses, noticed a "sense of or ."

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22. Several good biographies of 24. Various websites submit the Bede Griffiths have appeared in writings of American Hinduism English, the latest is J. B. schohrrs to critique from a Trapnell, Bede Griffiths: A Life Hindu standpoint. in Dialogue, SUNY 200l. 25. In my essay "The Future of 23. Ashok V. Chowgule's Hindu-Christian Dialogue" in H. Christianity in India: The Coward (ed.), Hindu-Christian Hindutva Perspective, Mumbai: Dialogue: Perspectives and Hindu Vivek Kendra, 1999 Encounters, Maryknoll, NY: should also be read to learn how Orbis Books, 1990, pp. 262~ engaged Hindus view 274, I expressed myself on this Christianity and Christian issue in greater length. history.

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