How do I Minister to a Hindu?

Question: “I am a Hindu, why should I consider becoming a Christian?”

Answer: Comparing Hinduism and Christianity is difficult, in part, because Hinduism is a slippery religion for Westerners to grasp. It represents limitless depths of profundity, a rich history, and an elaborate theology. There is perhaps no religion in the world that is more variegated or ornate. Comparing Hinduism and Christianity can easily overwhelm the novice of comparative religions. So, the proposed question should be considered carefully and humbly. The answer given here does not pretend to be comprehensive or assume even an “in-depth” understanding of Hinduism at any particular point. This answer merely compares a few points between the two religions in effort to show how Christianity is deserving of special consideration.

First, Christianity should be considered for its historical viability. Christianity has historically rooted characters and events within its schema which are identifiable through forensic sciences like archeology and textual criticism. Hinduism certainly has a history, but its theology, mythology, and history are so often blurred together that it becomes difficult to identify where one stops and the other begins. Mythology is openly admitted within Hinduism, which possesses elaborate myths used to explain the personalities and natures of the gods. Hinduism has a certain flexibility and adaptability through its historical ambiguity. But, where a religion is not historical, it is that much less testable. It may not be falsifiable at that point, but neither is it verifiable. It is the literal history of the Jewish and eventually Christian tradition that justifies the theology of Christianity. If Adam and Eve did not exist, if Israel did not have an exodus out of Egypt, if Jonah was just an allegory, or if Jesus did not walk the earth then the entire Christian religion can potentially crumble at those points. For Christianity, a fallacious history would mean a porous theology. Such historical rootedness could be a weakness of Christianity except that the historically testable parts of the Christian tradition are so often validated that the weakness becomes a strength.

Second, while both Christianity and Hinduism have key historical figures, only Jesus is shown to have risen bodily from the dead. Many people in history have been wise teachers or have started religious movements. Hinduism has its share of wise teachers and earthly leaders. But Jesus stands out. His spiritual teachings are confirmed with a test that only divine power could pass: death and bodily resurrection, which He prophesied and fulfilled in Himself (Matthew 16:21; 20:18-19; Mark 8:31, 1 Luke 9:22; John 20-21; 1 Corinthians 15).

Moreover, the Christian doctrine of resurrection stands apart from the Hindu doctrine of reincarnation. These two ideas are not the same. And it is only the resurrection which can be deduced convincingly from historical and evidential study. The resurrection of Jesus Christ in particular has considerable justification through secular and religious scholarship alike. Its verification does nothing to verify the Hindu doctrine of reincarnation. Consider the following differences:

Resurrection involves one death, one life, one mortal body, and one new and immortally glorified body. Resurrection happens by divine intervention, is monotheistic, is a deliverance from sin, and ultimately occurs only in the end times. Reincarnation, on the contrary, involves multiple deaths, multiple lives, multiple mortal bodies, and no immortal body. Furthermore, reincarnation happens by natural law, is usually pantheistic (God is all), operates on the basis of karma, and is always operative. Of course, listing the differences does not prove the truth of either account. However, if the resurrection is historically demonstrable, then distinguishing these two after-life options separates the justified account from the unjustified account. The resurrection of Christ and the larger Christian doctrine of resurrection are both deserving of consideration.

Third, the Christian Scriptures are historically outstanding, deserving serious consideration. In several tests the Bible surpasses the Hindu Vedas, and all other books of antiquity, for that matter. One could even say that the history of the Bible is so compelling that to doubt the Bible is to doubt history itself, since it is the most historically verifiable book of all antiquity. The only book more historically verifiable than the Old Testament (the Hebrew Bible) is the New Testament. Consider the following:

1) More manuscripts exist for the New Testament than for any other of antiquity—5,000 ancient Greek manuscripts, 24,000 in all including other languages. The multiplicity of manuscripts allows for a tremendous research base by which we can test the texts against each other and identify what the originals said.

2) The manuscripts of the New Testament are closer in age to the originals than are any other document of antiquity. All of the originals were written within the time of the contemporaries (eyewitnesses), in the first century A.D., and we currently have parts of manuscript as old as A.D. 125. Whole book copies surface by A.D. 200, and the complete New Testament can be found dating back to A.D. 250. Having all the books of the New Testament initially written within the times of eyewitnesses means that they did not have time to devolve into myth and folklore. Plus, their truth claims were held accountable by members of the church who, as personal witnesses to the events, could check the facts.

3) The New Testament documents are more accurate than any other of antiquity. John R. Robinson in Honest to God reports that the New Testament documents are 99.9% accurate (most accurate of any complete antique book). Bruce Metzger, an expert in the Greek New Testament, suggests a more modest 99.5%.

Fourth, Christian monotheism has advantages over pantheism and polytheism. It would not be fair to characterize Hinduism as only pantheistic (“God is all”) or only polytheistic (having many gods). Depending on the stream of Hinduism to which one ascribes, one may be pantheistic, polytheistic, monistic (“all is one”), monotheistic, or a number of other options. However, two strong streams within Hinduism are polytheism and pantheism. Christian monotheism has marked advantages over both of these. Due to space considerations, these three worldviews are compared here in regards to only one point, ethics.

Polytheism and pantheism both have a questionable basis for their ethics. With polytheism, if there are many gods, then which god has the more ultimate standard of ethics for humans to keep? When there are multiple gods, then their ethical systems do not conflict, do conflict, or do not exist. If they do not exist, then ethics are invented and baseless. The weakness of that position is self-evident. If the ethical systems do not conflict, then on what principle do they align? Whatever that aligning principle is would be more ultimate than the gods. The gods are not ultimate since they answer to some other authority. Therefore, there is a higher reality to which one should adhere. This fact makes polytheism seem shallow if not empty. On the third option, if the gods conflict in their standards of right and wrong, then to obey one god is to risk disobeying another, incurring punishment. Ethics would be relative. Good for one god would not necessarily be “good” in an objective and universal sense. For example, sacrificing one’s child to Kali would be commendable to one stream of Hinduism but reprehensible to many others. But surely, child sacrifice, as such, is objectionable regardless. Some things by all reason and appearance are right or wrong, regardless.

Pantheism does not fare much better than polytheism since it asserts that ultimately there is only one thing—one divine reality—thus disallowing any ultimate distinctions of “good” and “evil.” If “good” and “evil” were really distinct, then there would not be one single, indivisible reality. Pantheism ultimately does not allow for moral distinctions of “good” and “evil.” Good and evil dissolve into the same indivisible reality. And even if such distinctions as “good” and “evil” could be made, the context of karma voids the moral context of that distinction. Karma is an impersonal principle much like a natural law such as gravity or inertia. When karma comes calling on some sinful soul, it is not a divine policing that brings judgment. Rather, it is an impersonal reaction of nature. But morality requires personality, personality which karma cannot lend. For example, we do not blame a stick for being used in a beating. The stick is an object with no moral capacity or duty. Rather, we blame the person who used the stick abusively. That person has a moral capacity and a moral duty. Likewise, if karma is merely impersonal nature, then it is amoral (“without morality”) and is not an adequate basis for ethics.

Christian monotheism, however, roots its ethics in the person of God. God’s character is good, and, therefore, what conforms to Him and His will is good. What departs from God and His will is evil. Therefore, the one God serves as the absolute basis for ethics, allowing a personal basis for morality and justifying objective knowledge about good and evil.

Fifth, the question remains “What do you do with your sin?” Christianity has the strongest answer to this problem. Hinduism, like Buddhism, has at least two ideas of sin. Sin is sometimes understood as ignorance. It is sinful if one does not see or understand reality as Hinduism defines it. But there remains an idea of moral error termed “sin.” To do something deliberately evil, to break a spiritual or earthly law, or to desire wrong things, these would be sins. But that moral definition of sin points to a kind of moral error that requires real atonement. From where can atonement rise? Can atonement come by adherence to karmic principles? Karma is impersonal and amoral. One could do good works to “even the balance,” but one cannot ever dispose of sin. Karma does not even provide a context whereby moral error is even moral. Whom have we offended if we sin in private, for example? Karma does not care one way or the other because karma is not a person. For example, suppose one man kills another man’s son. He may offer money, property, or his own son to the offended party. But he cannot un-kill the young man. No amount of compensation can make up for that sin. Can atonement come by prayer or devotion to Shiva or Vishnu? Even if those characters offer forgiveness, it seems like sin would still be an unpaid debt. They would forgive sin as if it were excusable, no big deal, and then wave people on through the gates of bliss.

Christianity, however, treats sin as moral error against a single, ultimate, and personal God. Ever since Adam, humans have been sinful creatures. Sin is real, and it sets an infinite gap between man and bliss. Sin demands justice. Yet it cannot be “balanced out” with an equal or greater number of good works. If someone has ten times more good works than bad works, then that person still has evil on his or her conscience. What happens to these remaining bad works? Are they just forgiven as if they were not a big deal in the first place? Are they permitted into bliss? Are they mere illusions, thus leaving no problem whatsoever? None of these options are suitable. Concerning illusion, sin is too real to us to be explained away as illusion. Concerning sinfulness, when we are honest with ourselves we all know we have sinned. Concerning forgiveness, to simply forgive sin at no cost treats sin like it is not of much consequence. We know that to be false. Concerning bliss, bliss is not much good if sin keeps getting smuggled in. It seems that the scales of karma leave us with sin on our hearts and a sneaking suspicion that we have violated some ultimately personal standard of right and wrong. And bliss either cannot tolerate us, or it must cease being perfect so that we can come in.

With Christianity, however, all sin is punished though that punishment has already been satisfied in Christ’s personal sacrifice on the cross. God become man, lived a perfect life, and died the death that we deserved. He was crucified on our behalf, a substitute for us, and a covering, or atonement, for our sins. And He was resurrected proving that not even death could conquer Him. Furthermore, He promises the same resurrection to eternal life for all who have faith in Him as their only Lord and Savior (Romans 3:1023, 6:23; 8:12; 10:9-10; Ephesians 2:8-9; Philippians 3:21).

Finally, in Christianity we can know that we are saved. We do not have to rely on some fleeting experience, nor do we rely on our own good works or fervent meditation, nor do we put our faith in a false god whom we are trying to “believe into existence.” We have a living and true God, a historically anchored faith, an abiding and testable revelation of God (Scripture), a theologically satisfying basis for ethical living, and a guaranteed home in heaven with God.

So, what does this mean for you? Jesus is the ultimate reality! Jesus was the perfect sacrifice for our sins. God offers all of us forgiveness and salvation if we will simply receive His gift to us (John 1:12), believing Jesus to be the Savior who laid down His life for us – His friends. If you place your trust in Jesus as your only Savior, you will have absolute assurance of eternal bliss in heaven. God will forgive your sins, cleanse your soul, renew your spirit, and give you abundant life in this world and eternal bliss in the next world. How can we reject such a precious gift? How can we turn our backs on God who loved us enough to sacrifice Himself for us?

If you are unsure about what you believe, we invite you to say the following prayer to God; “God, help me to know what is true. Help me to discern what is error. Help me to know what is the correct path to salvation.” God will always honor such a prayer.

If you want to receive Jesus as your Savior, simply speak to God, verbally or silently, and tell Him that you receive the gift of salvation through Jesus. If you want a prayer to say, here is an example: “God, thank you for your love for me. Thank you for sacrificing yourself for me. Thank you for providing for my forgiveness and salvation. I accept the gift of salvation through Jesus. I receive Jesus as my Savior. Amen!”

Recommended Resource: Jesus Among Other gods by Ravi Zacharias

Question: “Witnessing to Hindus – what is the key?”

Answer: The problem with witnessing to the Hindu is that he sees himself as a believer. While trying to witness to a Hindu, we must remember that we are involved in spiritual warfare which can only be won by sincere and focused prayers. So that is the place to begin. Pray regularly for the one to whom we are trying to present Christ. Because his beliefs about God and man are diametrically opposed to what we are trying to present from the Bible, our words often convey a totally different concept to his mind and therefore one has to be extra careful that we are communicating to him properly. To a Hindu the word “God” does NOT communicate much because to him everything, visible and invisible, is god or manifestations of god. To him god is an unknowable and unknown force and not a person. We might say that the Hindu calls nature god. So to begin by telling a Hindu that God loves him does not make much sense as he himself is a part of god!

Another thing to remember, as we try to reach Hindus with the Gospel, is that the word “Christian” is a grossly misunderstood word by our Hindu friends. To them “Christian” equals “beef eater” and that is an obnoxious thing to them. Cow is one of their favorite gods and to eat beef is one the most offensive things a Hindu can conceive of. So, in trying to reach a Hindu for Christ, never introduce yourself as a “Christian.” Rather you can introduce yourself and say, “I am a disciple of Christ and I wish to introduce my ‘Guru’ to you.” Then you will have a welcome hearing as Christ is accepted and venerated as a “Guru par excellence” by most Hindus.

Probably the best place to begin is to talk about Jesus of Nazareth. To a Hindu all avatars (incarnations of god) are mythical and non-historical. But the Bible presents Jesus as a historical person who lived and died in a specific time and place and historians confirm this. Much more than His life, the resurrection of Christ must be emphasized as there is nothing comparable in Hindu thinking at all. Thus we must present Christ as a unique person of history, indeed the creator God Himself, who came to settle the sin problem of humanity. His resurrection is the proof that He was indeed God in human form.

To a Hindu sin is a serious matter. He believes in transmigration of the soul so that the debt of sin can be paid back. In fact, the Puranas (Hindu religious books) say that a person has to be re-born millions of times to pay back the negative karmas (actions) of one life. And there is no guarantee that in the next birth there is no sin at all. So to a Hindu, moksha (salvation) is almost unattainable, even though one works very hard for it. The good news the Hindu needs to understand is that Christ paid the penalty for our sins, once for all time (Hebrews 7:27), and that salvation is a free gift based on the work of Christ (Ephesians 2:8-9).

Moksha (salvation) to a Hindu is becoming lost in the “ultimate reality” thus losing identity forever by becoming one with it. But the Bible talks about being with a personal God all through eternity enjoying Him forever. This is something unique to biblical faith, and it must be presented as God’s own way for all men who will choose to live for Him here and now on earth. So each person has to decide where he/she will spend eternity. By coming to Christ, salvation can be received as a free gift by repentance and by faith based on His atoning work. May that be the portion of all Hindus most of whom earnestly work towards getting moksha. May the Lord help them to see the truth of salvation by grace alone, through faith alone, in Christ alone.

Recommended Resource: Jesus Among Other gods by Ravi Zacharias

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