Gospel Ferment in India among both Hindus and Christians Jesus, My Master: “Jesu Bhakta” Hindu Christian Theology by Herbert Hoefer

n my last trip to India, Professor Ravi Tiwari of Gurukul Lutheran Theological College in Chennai kindly gave me a copy Oof his biography of his father, a Brahmin convert and theological professor: Yisu Das: Witness of a Convert (ISPCK, Delhi, 2000), Dr. Yisu Das, of course, was a member of the church, though—as with most non- dalit converts—he did not fit in. As I mused on the elements of Dr. Das’ theology, I started pulling together other experiences of theological thinking that I had found among “Christian Bhaktis” (as Dr. Das called himself), particularly among the non-baptized believers in Christ. At the start of Professor Tiwari’s stimulating biography, he provides the sum- mary of his father’s faith, as he had presented it to a conference in 1963. Listen to “The elements of the Christian Faith, which have appealed to me” (p. 5): 1. The presence of the living Christ. He quotes the Christian mystic Thomas a Kempis: “That man only is rich with whom Jesus delights to dwell.” 2. A person worthy of our devotion. In contrast, Dr. Das speaks of the Hindu Bhakti tradition in which “the devotees have a nobler character than the gods they wor- ship.” I am reminded of the anthropological axiom: People become like the gods they worship. 3. Jesus’ teaching of God as our personal Father. “This teaching has given to Christian prayer simplicity, directness, dignity, which is seldom found elsewhere.” 4. Christian tradition’s emphasis on service. “A Christian Bhakta is ipso facto a servant of humanity.” A Christ-ized Hinduism What struck me in this theology and in other of Dr. Das’ reflections was the “Hindu” character of the theologizing. A major reason why Hinduism has lasted as a tradition far longer than any other religion has been its ability to absorb new thoughts and faiths. A Hindutva advocate would have no dif- ficulty accepting Dr. Das’ theology within the Hindu fold. Dr. Das also sees himself as part of the Hindu bhakti tradition, with Jesus as his “ishta.” (p.  24) From my research among non-baptized believers in Christ (see reprint Herbert Hoefer is a former missionary with additional chapters, Churchless Christianity, William Carey Library, to India, having served from 1968– 2001), I am convinced that the Christian faith will permeate India only 1983 with the Lutheran Church, Missouri Synod. He is currently as part of Hinduism, what I called “Christ-ized Hinduism.” (pp. 200-06) professor of theology at Concordia What might such a “Christ-ized Hinduism” look like? What is it beginning University, Portland, Oregon. to look like? Obviously, it is not for a conservative Lutheran pastor from the International Journal of Frontier Missions 19:3 Fall 2002•39 40 Jesus, My Master Herbert Hoefer 41 USA to write that theology. It is for sion and description. We know God Doctrine of Salvation the theology to develop gradually over is love, and that is what is important. In classic Western theology, soteri- many decades from within the Jesu ology focuses on the substitionary bhakta community of faith in India (see Doctrine of Man atonement achieved for all humankind the writings of Dayananda Bharati as a Most Hindu philosophy sees the by the sinless sacrifice for sin provided recent example). We are only observers human as essentially spiritual in by the incarnate Second Person of the and cheerleaders. But we are also wit- nature. This view is grounded in Trinity. Once again, I have not seen nesses, and it is important that we share the doctrine of Brahman and the Jesu bhaktas reject this theology, but what we see developing. human as fundamentally part of I also have not seen that they used it the Great Soul of all Being. Among The wider church deserves to know, to express their own sense of redemp- Jesu bhaktas, there is a similar sense tion. The juridical image used by St. both for their prayers and for their of humans’ essential spirituality. reflection. The wider church has a Paul, where a judge declares the sinner This understanding is not rooted in righteous because the debt has been responsibility to help the whole Body Hindu thought but in Hindu culture. remain within the orthodox tradition paid for him, is not an image drawn In popular spirituality, to be truly out of the Hindu cultural tradition. of the faith. The wider church needs human one must develop one’s spiri- to know, also for what they can learn Rather, the radical grace of God is and gain from this fresh approach to understood as His relentless desire to the faith. In fact, I can see this indig- bring us into communion with Him. enous Christian theology of India Many high caste and Muslim con- providing an approach to the faith I can see this indigenous verts, for example, have come to faith that will have a strong appeal to the through a personal vision of Jesus. post-modern youth of the West. Christian theology of They experienced a direct encounter What is it like? Is it orthodox? Let India providing an with God’s gracious call in a mystical us see. I propose below to utilize the approach to the faith that vision. They felt, “Who am I that you traditional categories of Western sys- should come to me? I have no choice tematic theology and share what I’ve will have a strong appeal now but to follow.” heard from the Jesu bhaktas. to the post-modern youth Typically, these converts did not come to faith through an intellectual Doctrine of God of the West. acceptance of Jesus as the Savior from The Hindu bhakti tradition emphasis sin. Jesus is not so much the gracious the grace and love of God. God is Savior as the gracious Master. He totally approachable and caring. The tual nature. One who is unrealized takes even me under his wing. I know common symbol for this character spiritually is just an animal. his undeserved love. I receive Him into is the mother, so female deities and Therefore, Jesu bhaktas have no diffi- my heart. My sinfulness is not paid for. gurus are common. culty admiring and affirming spiritually It is enveloped in His loving embrace. Among Jesu bhaktas as well, the realized people, no matter what religion overriding concept is that God is love. they are in. Jesu bhaktas have found Christology The righteous wrath of a holy God in Jesus the Master Who can lead and Hinduism has a strong tradition against sin is not spoken of. As illus- empower them to spiritual growth, to of God becoming incarnate. The trated above by Dr. Das, the common growth in character and in communion tradition is more docetic than the symbol for this character, however, with God, to be fully human. Christian tradition. But it is an is the biblical one of the heavenly affirmation of the basic theology The fallenness of man is understood Father. Though the symbol is dif- behind John 3:16, “God so loved not so much as a rebellion and dis- ferent, the content seems to be quite  the world that He sent His one and obedience. Our fallenness is evident similar to the Hindu tradition. only Son . . . .” The evidence of Jesus’ in our bent to lead a self-centered incarnation is his sinless character. Jesu bhaktas have no problem affirm- life rather than a God-centered life. The proof that He is God incarnate is ing the Trinity. They respect the Our fallen nature is expressed in our that He is totally love, for God is love. standard ecumenical creeds as the his- stupidity, in our foolish focus on the Jesus’ sinlessness is a concept coher- torical wisdom of the church. There material instead of the spiritual. Man ent with both Hindu and Muslim are Hindu systems of logic, in fact, is not viewed primarily as a sinner. theology. Many Hindu philosophers that can more easily accommodate a He is viewed as a fool. Jesu bhaktas have no difficulty affirming that Jesus concept of Three-in-One than our are not averse to speaking of humans was one of the incarnations of Vishnu. Western Aristotelian system. Dispute as sinful, but the emphasis is not on Orthodox Muslim theology affirms on this great Mystery of God seems breaking of laws and commandments that all of the prophets were faultless useless. They are part of the Hindu but on failure to be all that we were examples of the revelation God called tradition that the nature of God is created to be. them to proclaim. ultimately beyond human comprehen-

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Jesus’ sinlessness, however, is not The Holy Spirit is welcomed as the primarily a source of doctrinal truths related so much to soteriology (to be Spirit of Christ. The Holy Spirit wills as a well-spring of spiritual truths, to the unblemished “Lamb of God that to work in me the holiness and inti- be sought and treasured and absorbed. takes away the sin of the world”). It is macy to which my Master calls me. I The Bible is readily available. The related to His worthiness and right to pray for the “fruit of the Spirit” in my Jesu bhakta does not have to enter be my Master. My goal in life now is life. I seek a heart of forgiveness and a church to receive God’s ministry simply to realize Christ, or better, to generosity and peace. Jesus’ Sermon through the Word. His Master can let Christ live in and through me in on the Mount is my daily meditation. reach him at home or in a book or His grace. The relationship of the Jesu I want the Beatitudes to live in me: to through a Bible correspondence bhakta with his Lord Jesus is similar to be meek and pure in heart and merci- course. However, the Sacraments that a Hindu bhakta has with his guru. ful and a peacemaker. “O living Lord, are typically available only within dwell in me, through the Holy Spirit. The Jesu bhakta affirms, however, as the walls and rules of the organized Create in me a new heart.” Dr. Das stated in the beginning of church and its clergy. this article, that Jesus is far worthier Word and Sacraments Church and Ministry of our obedience and trust. It is the In classical Christian theology, the Our discussion of the Word and living Christ that Dr. Das empha- Holy Spirit works through the means Sacraments leads us directly into the sized. It is the Master available right of grace: the Word and the Sacraments. Jesu bhaktas’ attitude toward the now to all. He was dead but He is He works faith in the heart and effects church. The difficulties of non-bap- alive. He is here. All you need to do is sanctification. At this point, it is tized believers in Christ with the let him enter your heart. You will have common that the Jesu bhakta begins to organized church are well known the gracious, trusted Master for your part from the classical tradition. S/he and well documented. If s/he could soul. The Jesu bhakta strives to be in is not averse to the Sacraments. Rather, receive these rites without joining the the same “guru-sishya” relationship as I have found that they desire them church and without alienating her/his Jesus’ first disciples. fervently. However, the Sacraments are community, he would readily receive a ministry of the church. If you are not Jesu bhakta theology certainly is this unmatchable communion with in the church, you do not usually have Christo-centric. There is a danger the Master. that it becomes Christo-monistic. access to this blessing. If the Jesu bhakta decides to take Holy Bhakti mysticism runs into all the Furthermore, many of these converts Baptism, it is essentially an act of theological dangers that mysti- have come to faith not through the commitment to his Master. It is not a cism always has in the history of the church’s regular ministry of Word joining of another social community or church. Yet, it is a theology of the and Sacraments but through personal a rejection of his caste. If s/he partici- church. Is there a place for this Jesus experience. They prayed to Jesus for pates in Holy Communion, it is a spir- mysticism of India? healing, and it happened miraculously. itual communion with the Lord and a They had an unexpected vision and Sanctification spiritual affirmation of the Christian personal call. They attended a mass The Jesu bhakta’s on-going spiritual fellowship. It is not participation or rally or heard a television evangelist relationship with Jesus his Master, membership in an organization. or read a tract, followed the call to his Guru, is the focus of his life. As ask Jesus into the heart, and experi- The fact of the matter is that the Jesu Christ lives in and through him, he enced a peace they had never known bhakta typically feels no particular reaches out in the love of Christ to all before. When Jesus can meet me so need to participate in public wor- around. The sinless Christ calls him powerfully in this way, what do I ship. The Hindu tradition of bhakti to moral perfection. need the church or the clergy or the worship takes place primarily in the The bhakta does not presume to Sacraments for? home and in private. The church’s judge others. He focuses on his own rites seem like external shells. Why The Jesu bhakta honors and uses the imperfections. He has no hesita- not get to the heart of it all directly Holy Scriptures. Typically, however, tion getting guidance and inspira- and personally? he did not come to faith through read- tion from wherever he can in his ing the Bible. Nonetheless, he thirsts The words “church’ and “Christian” path of sanctification, certainly from for the spiritual insight and guidance are notorious among high caste Christian Scriptures and saints but that these Scriptures can provide. Hindus and Muslims. Also in the also from other religious traditions. His Master speaks to his heart in the West, we can find this same revul- The Jesu bhakta affirms his caste and Gospels. He spiritually partners with sion with what these words have his culture and tries to live as a light the saints of the past in the stories and come to stand for, especially in of Christ among them. Even if s/he truths the Bible provides. He is part Europe and among post-modern cannot freely proclaim Christ, every- of that great heritage of those who Americans. Clergy still are welcomed one knows who his ishta deva is. They have known this same loving Master. and respected if they live up to their can see what one becomes worshiping S/he communes with them through spiritual calling. this God. God’s Holy Word. Scriptures are not

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Even when the church and its clergy is it acceptable? Can we call these are accepted, they are just seen as Jesu bhaktas as fellow believers? Even w options for those who need that kind of if we are not members in the same thing for their spiritual development. organized church body, are we fellow Reaching They are nice to access as and when members of the Body of Christ? needed, but they are so overbearing and Secondly, is this theology an adequate demanding the moment you show any basis for our evangelistic proclama- Hindus: interest. It is better to just stay away. tion? If this is the formulation of the The Master is not confined to the faith that makes sense to the vast church. He is not controlled by the majority of India, should this be how clergy. He comes whenever and wher- the Gospel is presented? Should Dr. ever He is allowed. And that is the Das’ four elements of the Christian point anyway, isn’t it? faith be the simple truths to which people are called? Along the way, we Eschatology have recognized views that are inad- There are many Western Christians equate, but maybe that is the only way who profess belief in reincarna- some people can grasp the Gospel. tion. Significantly, I have not found that belief among any non-baptized Next, can we accept that all human believers in Christ in India, however. theologizing is inadequate? What was Probably they are more aware of the held as incontrovertible truth in one implications of the Hindu teaching generation has been changed in the than Westerners are. According to the next. A theology that makes sense in Hindu concept of “samsara,” reincar- one culture and in one way of think- nation occurs eternally. We always ing can prove totally inadequate in were and we always will be relentlessly another. As we hear another theol- carried forward and back by the law of ogy coming from a totally different karma. The biblical understanding of cultural context, we must listen with Clearing the heaven is a great comfort and release humility and openness. God’s Spirit for converts from Hinduism. can also work in their hearts, and in Obstacles to new and significant ways. They may A concept that Jesu bhaktas typically have something to teach us. They hold in common with their Hindu may have a theology that we need for compatriots is the eternal nature of sub-cultures of our own society. the soul. In fact, this concept fits more Faith in logically with the Hindu teachings of Finally, are we comfortable that Brahma and samsara than with the these members of the Body of Christ biblical teaching of the bodily resur- remain outside the fellowship of the church, outside our regular ministry Christ rection. Nonetheless, the doctrine of Word and Sacraments? Are there of the eternal nature of the soul has To obtain a free copy its own long and illustrious tradi- ways that we can help to nurture and tion within the history of the church. guide this faith movement without of this special, The Jesu bhaktas’ theology cannot be imposing our traditions and catego- 24-page issue of counted unorthodox on this count. ries and demands upon them? As I have indicated several times already, I Mission Frontiers with Inadequate or Heretical? anticipate that the church will need to seven key articles, call We are brought, then, to the final relate to many believers in these non- 1-626-398-2249 institutional ways also in the West. question of this theology’s authenticity. or write Is it heretical? Does it deny fundamen- The church is not the Kingdom [email protected]. tal truths that endanger the essence of of God. The church is a servant of the faith? Or is it simply inadequate, the Kingdom. God in Christ is the undeveloped, and false at points? Kingdom. His Spirit “blows where Most of what has been presented it wills.” We in the church are called above is to be found in the church’s to try to keep up with our missionary own history of theology. In every con- God. What is He doing among the gregation are those who espouse one Jesu bhaktas of India? IJFM is a publication of the or the other of the unorthodox posi- U.S. Center for World Mission. tions described above. However, if we put it all together as a single whole,

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