(Archive Page from Dec 1991)
"Theological Foundations of Evangelization" (by Paul Hacker, Steyler Verlag, St. Augustin, 1980, pp 100.)
Paul Hacker in this posthumously published work gives a penetrating analysis of some recent trends in Roman Catholic thought in India. In many ways this is a prophetic rebuke of the syncretism and compromise that mark so much of present-day Roman Catholic attitudes and actions toward Hindus and Hinduism.
The book might be more accurately entitled "Toward an Orthodox Christian Theology of Comparative Religions", although it seems likely the author chose his title to emphasize his practical as opposed to merely academic concerns. An evangelical reading this book cannot miss the fact that Hacker, largely holding the position of traditional Roman Catholicism, defends a viewpoint quite closely resembling his own. A great chasm exists between evangelicals/traditional Catholics (ideological 'enemies' for centuries, and still such despite the birth of an ominous common foe) and liberal Protestants/radical post-Vatican II Catholics.
Hacker's "Preface" sets the tone. "One of the primary expressions of the Church's life is evangelization or missionary work", he states.1 But on account of mistakes that can be summarized as "the post-conciliar disaster"2 we have a situation where there is "a grave peril to real evangelization today."3 We will note later Hacker's view on just how Vatican II led to this 'disaster'.
The first chapter covers "The Religions of the Nations in the Light of Holy Scripture". Old Testament covenants are helpfully analysed. The covenant with Noah is seen as an unconditional promise to sustain mankind in its state of rebellion. There is no salvific content or instruction on worship, but rather a mere(!) promise of protection from destruction. The later judgement at the Tower of Babel appeared to so disperse the nations that universal salvation would be impossible; but the preservation promise of the Noah covenant established conditions such that a later evangelization of all nations would be possible.
Hacker is emphatic, however, that only the covenants with Abraham and Israel are "a direct preparation for the gospel"(his italics).4 Gen 35:2 is put forward as an example that from earliest times the God of Israel/Jacob was seen as other than the gods of the surrounding nations, and this is emphasized continually from the time of God's covenant with Israel mediated by Moses (Ex. 20:3, 4 for the most obvious example). The people of the covenant and the fact of peoples outside the covenant is a fundamental Biblical fact and perspective that is not overruled by the New Covenant in Christ and that must never be ignored if we are to be faithful to Biblical revelation.
A clear summary of OT views of other religions is found in Acts 14:16, "In past generations God allowed all the Nations to walk in their own ways". This rules out the modern idea that all religions are legitimate, while recognizing the fact that God never called Israel to either jihad against the nations nor to missionary endeavour to convert them.
Considering the New Testament, Hacker first focuses on the conversion of Cornelius. As a "pious Gentile" Cornelius is viewed as something of a type, and Hacker asserts that the message intended in Acts is that such "pious Gentiles" will find their way into the church, and "it would amount to missing or evading the point of the passage if we would inquire what might happen if a pious gentile does not come to know the gospel and the Church"(italics mine).5
Paul's preaching in Acts 17 is built on the Noah covenant. It strikingly uses materials from non- Biblical sources which in their original contexts are not purely true although reflecting some element(s) of truth. In no sense does Paul grant validity or salvific content to Greek religions, yet he does not hesitate to use (and transform) some of their ideas. Further, the "now" of vs 30 is seen as definitive for all consideration of other religions. If the "now" offer of salvation on condition of repentance is accepted, "then and then only is the past annulled in its aberrations and reinstated in its remnants of truth and righteousness. The past is not redeemed by concepts but only in concrete reference to the 'day of salvation' which is offered for the acceptance of faith in the message of the Cross and Resurrection of Christ. If the past is contemplated in itself, without reference to the 'day of salvation', then the religions of the Nations remain as perverse in the view of the New Testament as they were in the view of the Old Testament."6
Hacker's second chapter deals with "The Religions of the Gentiles as Viewed by Fathers of the Church". He sees the church fathers following faithfully the pattern of Scripture, and demonstrates this by analysis involving extensive quotation from 7 early theologians, most prominently Justin Martyr, Clement, and Augustine. The presuppositions and conclusions of the church fathers are seen to be quite other than those of modern proponents of "salvation in all religions" viewpoints. The "spoiling of the Egyptians" (the idea that as Israel took treasures out of Egypt, so also non-Christians bring "treasures" from their past into the Christian faith) is noted in several, and under the technical term of chresis (Greek for "utilization") is later adopted as the proper paradigm for comparative religious study and practise.
Under "The Christian Attitude Toward Non-Christian Religions" Hacker deals with Karl Rahner's theory of "anonymous Christians" and with Vatican II and its aftermath. He begins with a clear statement that as individual Christians we should meet non-Christians "in a spirit of dialogue".7 But in analysing the theological concepts behind some theories of dialogue he finds betrayals of Biblical revelation. Rahner is weighed and found wanting on numerous points. The documents of Vatican II are shown to be at variance with Rahner despite continued efforts to interpret them as supporting his view that people can be saved in and through their own non-Christian religions.
Hacker grants, along with Vatican II, that "men who without their guilt are ignorant of the gospel and the Church can attain eternal life if they, guided by God's grace, seek God and follow the dictates of their conscience. Without faith, however, man cannot be pleasing to God. We must assume that God can lead those ignorant of the gospel to faith by ways which He alone knows. This implies that the salvation of non-Christians is ultimately a mystery which we cannot unveil by scrutinizing."8 Yet he sees the larger issue of comparative religion ("the Christian attitude to non-Christian religions") as perhaps more important than the question of salvation for individual non-Christians.
Fundamental to "comparative religion" (a term Hacker does not use) is "simply to face the reality of the non-Christian religions as they are".9 Vatican II recognized the positive values of non- Christian religions, saying "not seldom do they reflect a ray of that Truth which illuminates all men".10 Yet despite the desire of the Council to present a positive pastoral stance there is no mention of legitimacy in other religions, nor that salvation can be found through them. Rather, in Hacker's interpretation, "even the Second Vatican Council, with all its understanding openness and reserve, has not hesitated to state or indicate that there is inveiglement by the Devil and evil defilement in non-Christian religions".11
Hacker sees the council squarely in line with the view of chresis or utilization developed by the Church Fathers. "In the course of time the Church, certainly not without the guidance of the Holy Spirit, has actually, though without really thinking it through, exercised such utilization on a large scale. It may suffice here to recall that Christian rites are in great measure reorientations of pre- Christian customs...".12 Evangelicals cannot be quite so positive about all the extra-Biblical rites adopted by the Roman church over the centuries, but must not be blind to this background for some of our own practises!
Hacker quotes Vatican II for the theological basis for chresis: "Through a sort of secret presence of God, elements of truth and grace are found already among the gentiles. (Missionary activity) liberates all these elements from evil defilements and restores them to Christ who is their Author. He overthrows the dominion of the Devil and wards off the manifold malice of evil deeds. Therefore, all those good elements which are found in a germinal form in the hearts and minds of men or in the rites and cultures peculiar to particular peoples, are not destroyed; on the contrary, they are healed, elevated and perfected for the glory of God, for the humiliation of Satan and for the beatitude of man."13
Three elements of this utilization (chresis) are drawn out. Elements borrowed from a non- Christian system must be made to work toward a different end than they pointed to in their original setting. Secondly, items can only be so taken over that have some truth contained or hidden in them. Finally, such items must be reoriented so their truth shines out clearly.
In his final chapter Hacker surveys "The Situation of the Church in India". He begins by pointing out that in the third Synod of Bishops in October, 1974, "the opinion of most of the Indian bishops...did not find the Pope's approval".14 Hacker laments the fact that in the ten years between the Vatican Council and this meeting the meaning of Vatican II had been interpreted by Karl Rahner and other radicals in such a way that its true meaning was lost. The effort to truly interpret the Council following this 1974 confrontation proved a case of too little too late. Sections of the Roman Catholic church in India had and have run far ahead of and beyond what is acceptable to either Biblical thought or the traditions of orthodox Christianity.
Hacker states the view that India, with its ancient spiritual and cultural traditions, needs a strategy of chresis or utilization of its cultural riches by Christians. Yet he suggests that no successful chresis has yet been effected here.15 He sees the great work of Robert de Nobili as illustrating adaptation and even assimilation of habits and customs, yet is not ready to grant that even de Nobili arrived at chresis. (And as de Nobili's method itself was not continued for long after his death, nothing near chresis ever appeared.)
Two problems are highlighted in considering the need and possibility of presently working toward chresis, now illustrated as a marriage between Indian thought/customs and Biblical discipleship. The first problem is that the Indian church is already married! The Indian church is married with "pre-Christian Western culture and this cannot be dissolved....we could say that the spiritual temple of the one true God which is to be adorned by Indian 'treasures' has already been decked out by precious achievements of the Western mind, Christian and (incorporated through chresis) originally pre-Christian."16
From this obvious fact, Hacker draws the conclusion that a second marriage or chresis is not possible ("inadmissible"). The western heritage must be allowed to stand rather than attempt to work directly from Scripture on the basis of chresis. Crucial western theological terms are not open to discussion, but can only be translated. Translation itself is seen as difficult, "a special kind of adaptation".17 In this section Hacker seems on unstable ground, and especially on evangelical principles the refusal to allow the Bible to interact directly with the cultural context cannot stand. Hacker admits that "Christian Hindi sounds somewhat artificial", yet goes on to say that "it would be an error to try to eliminate this artificiality by using expressions familiar to the Hindus. This would be no chresis but syncretism".18 He still wants chresis and sees rich potential in it, yet seems to desire even the dropping of pavitra atma for Holy Spirit from Hindi Bibles in favour of the old missionary use of the Latin espiritu sanctu!
A second great problem with any chresis today is that Hacker sees no one qualified to do it. "Chresis requires, first, that the Christian dogma be the thinker's mental treasure; secondly, that he have an exact and comprehensive knowledge of the pagan system in whose area he is working; thirdly, that he be able to think in the language which is the medium of expression of this pagan system; fourthly, that he have the spiritual power to reorientate pagan notions which will inevitably occur to his mind as he is pondering on the mysteries of Christianity in a non- Christianized language. And let me repeat: There is hardly any theologian today who could fulfill all these requirements."19 Hacker defends his bold assertion that such people are not to be found, claiming there are inadequacies in both the Indological and Biblical fields. The compartmentalization of life leaves few Indian Christians with any deep knowledge of Hindu thought. More tragically, Indian religious texts are now read not with Christian discrimination but with the belief that they are virtually on the same level as the Bible, clearly indicative of the death of clear Biblical thought. "Early Christians wrote apologies to defend Christianity against paganism; present-day Indian adapters and indigenizers produce apologies of paganism."20
The evidence for this strong statement is seen in D. S. Amalorpavadass, a follower of Rahner's thought who also "seems to subordinate religion to nation--and in this he agrees with the pagan modernism of his native country".21 Hacker strongly disapproves of Amalorpavadass' desire to introduce readings from non-Biblical Scriptures into Christian worship, in Hackers words a "paganizing deformation" reading these "pagan" texts.22 Celebrating Indian festivals is similarly considered; chresis in this area would be fine, but pushing some Christian meaning into a Hindu feast so as to have a common celebration is seen as misguided.
Such efforts as these have made it virtually impossible for a true chresis to develop. Fr. Johanns' "To Christ through the Vedanta" is written off as "a hybrid product, courting misconception on both sides", although avoiding "paganization".23 Raymond Panikkar "was probably gifted enough to solve the task, but unfortunately his writings have reached the climax of hybridity or syncretism....it is quite out of the question that a Catholic could accept Panikkar's thesis".24 Numerous specific examples of the mistakes and problems involved are mentioned. A striking conclusion is reached in the light of the confusion of such syncretism: "chresis is not only excluded but, if it were attempted at all, would be misunderstood"!25
The essential problem is that in the Roman Catholic church in India today we are not witnessing an example Biblical chresis in the Hindu context, but rather an indigenization or nationalization of the presently existing church. Hacker suggests that this nationalization has nothing to do with evangelization and in fact is the same error (ethnocentrism, although Hacker does not use the term), made by the colonial missionary who introduced western ways. Hacker rightly points out that confusion and opposition are being generated in the church by some aspects of this indigenization, and at least by inference suggests that it is irrelevant to Hindus who might notice the process.
There is so much more of weight and importance in Hacker's brief study. His perspective needs to be wrestled with by anyone seriously engaged in Hindu-Christian encounter. This reviewer will suggest only three brief observations in interaction with Hacker's thesis. First, his criticisms of Indian thinkers do not entirely ring true; greater sympathy even in criticizing would be helpful. (Even as he acknowledges at one point that the texts often misused in syncretic fashion are the right texts to be engaged in chresis.) Yet in the broad perspective it seems Hacker's criticism is on target.
Second, something must be done! Call it chresis or indigenization or anything else, the tendency to despair in Hacker's thesis must be overcome in favour of Biblical and contextual evangelization and church planting (this a far greater priority than seeking to change the existing church). To point out errors is useful; to paralyse serious and necessary efforts is not. Evangelicals are hardly involved in this significant field, and reading this work by Hacker may only scare us away. This would be tragic.
Finally, Hacker makes clear that the way ahead in contextual work among Hindus is incredibly difficult and dangerous, and he may be right that even assuming a proper practise of chresis, misunderstanding is inevitable. But the prospect of crucifixion did not turn Jesus aside, nor can past and present failures and mistakes condone continued inaction in the vital field of Hindu evangelization. Hacker does a great service in pointing out how narrow the true path is, even if at points we must conclude that he is not completely accurate in his analysis and approach.
1. pg 5 7. pg 61 13. pg 75 19. pg 91 25.
pg 93
2. pg 5 8. pg 71 14. pg 79 20. pg 86
3. pg 6 9. pg 72 15. pg 81 21. pg 88
4. pg 12 10. pg 72 16. pg 84 22. pg 89
5. pg 27 11. pg 73 17. pg 85 23. pg 90
6. pg 31 12. pg 75 18. pg 85 24. pg 90, 91
More Book Reviews:
CHRIST-BHAKTI: Narayan Vaman Tilak and Christian Work among Hindus by H. L. Richard, ISPCK, Delhi, 1991, pp 130.
This new book on the biography of Narayan Vaman Tilak the Mahakavi of Maharashtra fills a long gap since J. C. Winslow's biography last printed in 1932. The lives of Indian Christian Apologist-Evangelists are the most powerful incentive for Indian Christians and missionaries in the task of communicating Christ contextually.
Richard's timely book of 13 chapters and two appendices form very stimulating reading. Richard himself has become incarnate in Hindu culture and therefore is able to enter into the indigenous missionary spirit that motivated Tilak in his incarnational communication.
The challenge of making disciples among the 26,000 jatis of Sanatanis remains the primary responsibility of the People of Christ in India. It still remains a task that has barely begun.
The publication of this book is a vital contribution towards the fulfilment of this urgent task. It should stimulate Indian Christians to practise Christian Discipleship in more indigenous forms.
The figure on the cover appears a bit jarring. But that should not in any way detract the value of its contents which will prove spiritually enriching. --George David
BOOK REVIEWS: "Gurus Ashrams and Christians" by Mataji Vandana, second Indian edition 1988, St. Paul Publications and ISPCK "The World of Gurus" by Vishal Mangalwadi, revised edition 1987, Nivedit Good Books
These two books present a fascinating illustration of the different perspectives with which modern Christians view Hinduism. Sister Vandana is overwhelmingly careful not to find fault where fault might not exist, whereas Vishal Mangalwadi seems zealous not to miss any opportunity to criticize.
The contents of the two books are important, and so will be briefly outlined. Vandana is writing primarily on ashrams, which she points out cannot properly exist without a guru. She begins with a description of the Sivananda ashram in Rishikesh where she studied and which is the foundation for all her views later expressed. There is a chapter on gurus, one on ashrams, and then the final chapter recording observations on various ashrams across India.
Sr. Vandana is anxious to absorb all that is good from Hindu traditions into life in Christ. This commendable goal at times leads to conclusions that are hardly compatible with Biblical faith. Of the Sivananda ashram she says, "I think the Spirit of God blows here as clearly as does the Himalayan breeze", and "life here is, I would say, the sign which Jesus told us of, the sign 'by which all men will know that you are my disciples'".1
The book is clearly written to interest Christians in the riches in traditional Hinduism which have been missed by the overly-westernized church. A number of Christian ashrams are described along with numerous that are Hindu. Vandana rightly sees that ashrams can and should play a vital role in developing spirituality in our modern materialistic world. She states, following Abhishiktananda and Gnanananda, that there are two types of guru, the instrumental (karana) guru and the true (gnyan) guru, and suggests that a Christian can and should be a karana guru while only Christ is gnyan guru.
This pivotal paragraph of Vandana's study calls for deep thought and application by serious Christians: "Like many other areas of the rich spiritual and cultural legacy of India, there is much here that is valuable and precious, and which needs to be preserved by both Hindus and Christians. Indeed, Christians may have at times to play a similar role to that played by the monks of Medieval Europe who preserved culture from being utterly destroyed by the Barbarian invasion. For there are many Hindus today who do not value their own heritage, beguiled as they are by much of the tinsel of Western consumer society. And this is where Christians may have to remind them, in the words of the Katha Upanishad, to "Arise, awake, and having taken possession of your gifts, realise them!". Guruism may well be one of these precious gifts."2
Turning to Vishal Mangalwadi one enters another world. This book is clearly written to expose the weaknesses and fallacies of guruism, presumably primarily to warn young westerners against being led astray. Part one analyses guruism as a whole with an emphasis on the societal factors that contributed to the explosive growth of the guru phenomenon. In parts 2 to 5 eight chapters are devoted to various of the most popular gurus, with the inadequacies and inconsistancies (often scandals!) of each highlighted. Part three concludes the book with a critique of monism and a presentation of Jesus Christ as the true guru.
This is a helpful book in what is says, but a disturbing book in the way it often says things and in what it does not say. A mocking tone, especially against advaitic teaching, is often present and seriously mars the usefulness of the study. Presumably the author would not be happy for a barbarian invasion to destroy all of India's cultural traditions, but from this book one could not gather that he would agree with Sr. Vandana as quoted above.
"The World of the Gurus" exposes the fallacies and weaknesses of various outgrowths of modern Hinduism. This is not an insignificant achievement. Yet it runs the risk of yet further rooting evangelical Christians in the old missionary tradition of "evangelism by criticism/ridicule". "Gurus Ashrams and Christians" thankfully leaves behind the spirit of triumphalism, yet in doing so absorbs more than fidelity to the Bible allows. These are two good books, yet should both be read rather than either one alone, since the full truth lies in a mingling of insights from each.
NOTES
"Gurus, Ashrams and Christians", pg 101, 102 Ibid., pg 27
Tilak poem pg 59, 60 in Winslow. SSS last two parables from old issue no 2:3
Think not of India as of a child's buffoonery or a jester's tricks and
airs;
Here have sprung mighty heroes of faith, at whom the world trembles.
Here have sprung sages that were lords of yoga, whose light abides unto
this day,
Men whose faith was their very life, their all, and the world their home.
Yes, even here such kingly saints were born, and in the hearts of all
men they shone resplendent.
What boots it to bring here a masquerade of strange disguises and of foreign
airs?
All that you gain you'll squander in the end, and about your neck ignominy
shall lay her garland.
Saith Dasa, Here be the Lord Jesus Christ set up on high--that is our need
alway!
(From "Christ-Bhakti: Narayan Vaman Tilak and Christian Work among Hindus", pg 83-84)
* We see medicine for our eyes. It is in a bottle, but when it is in our eyes we cannot see it. The medicine cleans the eyes and still the eyes cannot see it. They feel the presence of the medicine. You say: "I have medicine in my eyes". So when Christ was in Palestine, in the physical body, many people could see Him, but now when He is living in our hearts we cannot see Him. Like the medicine. He is cleaning our spiritual eyes from all kinds of sins. We are being saved though we cannot see Him. We feel His presence. (I don't mean by "feeling" a kind of physical sensation, this "feeling" is not an emotion either.) By "feeling" I mean we realise the reality of the living Christ and shall be able to bear witness for Him and to say: "Now we are in the Kingdom of God and the Kingdom of God is within us".
* About four years ago I was talking to a very learned man. He said: "It is very useful to know all about the Bible, and also to analyse every part of it". Then, as an illustration, he took a cup of milk: he was a chemist. "Now, is it not so much sugar, and so many other things in milk?" He made everything separate. I said: "It is very interesting, I cannot go against it, but I should say that your little child of three years of age is better than you. This child cannot analyse the milk, but he drinks it and knows from experience that it is sweet, and in doing so, gets stronger every day. He does not know how many things it is made of, but he knows two important things: first, that the milk is sweet; second, that by it he is getting stronger. You have analysed it, and in doing so have derived no benefit, and you have spoiled the milk." There are many chemists who can analyse the Word of God. They say: "This part belongs to Palestine, this to Greece." They can explain many things about it in different ways, but they never drink the spiritual milk. They analyse the Word of God but never drink it, they have not strength enough to overcome temptation; that is why there is great danger in criticism, and our Lord knew about these things when He took a little child and said: "Of such is the Kingdom of Heaven". You must be like a child who takes and drinks.
From "Life in Abundance", CLS, 1986) heological Foundations of Evangelization" (by Paul Hacker, Steyler Verlag, St. Augustin, 1980, pp 100.)
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