Impact of Christianity on Indian and Australian Societies

By Ashok Rathore

This book by Professor (Dr.) Ashok Rathore compares influence of Christianity on Australian Dreamtime belief and Indian Hinduism (Sanatan Dharm) religion. This is innovative work of theology and sociology with mature understanding of Christianity in two Indian subcontinents and Australian continent. The author has worked in America, Australia, and the Philippines and interacted with people of various faiths and religions (Jews, Christians, freemasons, Mormons, Jehovah's Witnesses, Buddhists, Unitarians, atheists, and numerous movements). Being a skeptic, the author always asked this question: where and why do we differ and have different religions, and where do we converge? In the world, with over two billion Christians, why is Christianity so popular worldwide? Why does Christianity remained stagnant at 2.3 percent in India? Whereas Christianity arrived in Australia only 227 years ago from Britain and over 70 percent Aborigines were converted to Christianity. The book evince There is no relative superiority of one religion over another. The world needs is a fellowship of faiths for a common goals for a global ethic which rejects conflict, revenge, aggression and retaliation with the foundation of love. The book is expected to serve as an important component to improve relationship for theologians, biblical scholars of different religions at an international level in both countries so that a common set of core values is found in the teachings and understanding of different religions and this will form the basis of a global ethic as recommended by the 1993 Parliament of the World.

India is called the Land of Faith and Religion. One can witness the Indians practicing almost all the religions prevalent in the present world - Hinduism, Judaism, Islam, Christianity Buddhism, Jainism, Zoroastrianism, Sikhism and many others (including many movements and cults). Christianity's greatest contribution to our understanding of God is, Jesus of Nazareth.

• Language: English
• Publisher: Xlibris AU
• Release date: Feb 16, 2017
• ISBN: 9781514494615

Ashok Rathore

The author (Ashok Rathore) is born in an Arya-Samaji family with understanding of Sanatan Dharm, with diverse perspectives on religion and faith, race and ethnicity, politics, feminism, and lots more. The author was educated in Sacred Heart High School, a Catholic institution run by Canadian Missionary, in Mhow, MP, India, with close friends of Islamic and Jewish faith and raised in a multicultural, inclusive atmosphere which understood that faith and culture have a deep scientific process embedded within. The author believes that each culture has its own way of seeing the world based on communal belief systems, with the view of love as postmodern secular religion. In more recent times, global warming has been referred to as a secular religion by political scientists. A smaller minority believe scientific reasoning can reveal moral truth. However, many religious and some secular ethicists believe that secular morality cannot exist without a god or gods to provide ontological grounding, or is at least impossible to apprehend apart from authoritative revelation. There are those who state that religion is not necessary for moral behavior at all. The Dalai Lama has said that compassion and affection are human values independent of religion: "We need these human values”. I call these secular ethics, secular beliefs. There's no relationship with any particular religion. Even those without religion and nonbelievers, have the capacity to promote these things the author is Emeritus Professor and Foundation Director proposed Animal welfare & Veterinary Science Allahabad UP 211-007, India (Former World Bank Consultant). The author has presented numerous papers ( 150+) as invited speaker at National & International (Europe, USA, Australia, New Zealand, Malaysia, Vietnam and, Nepal) Conferences covering diverse fields e.g. various aspects of ecology, theology, climate change and agriculture, animal behavior and animal ethology, rural poverty, and women empowerment.

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Copyright © 2017 by Ashok Rathore.

Library of Congress Control Number:   2016905253

ISBN:      Hardcover      978-1-5144-9463-9

      Softcover      978-1-5144-9462-2

      eBook         978-1-5144-9461-5

All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

The views expressed in this work are solely those of the author and do not necessarily reflect the views of the publisher, and the publisher hereby disclaims any responsibility for them.

Any people depicted in stock imagery provided by Thinkstock are models, and such images are being used for illustrative purposes only.

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Scripture quotations are taken from the Holy Bible, New Living Translation (Large Print). Copyright © 1997; Used by permission of Tyndale House Publishers, Inc., Wheaton, Illinois 60189. All rights reserved.

Rev. date: 02/19/2017

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Contents

List of Figures

List of Tables

Acknowledgement

Dedication

Abstract

List of Abbreviations

List of Different Editions of Bible

Chapter 1 Introduction

Chapter 2 (Part – I) (India) Review of Literature

Part I: Review of Literature (India)

2.1   Status of minority: Christians, Christianity, Muslims, and Islam

2.2   The challenges: How can one reach such a complex nation with the Gospel?

2.3   Some of the Christianity’s Contributions

2.4   Jesus’s recognition as human prophet to the Son of God

2.5   Christians and Christianity

2.6   Early Christianity in India

2.7   Fourth Century Christian Missions

2.8   Medieval Period Christianity

2.9   Modern Period Christianity

2.10   The Arrival of Protestant Missions

2.11   Growth of Churches in India

2.12   St. Philomena’s Church in Mysore

2.13   Indian Christianity and the Kerala Brethren

2.14   Hindu–Christian Conflict

2.15   Muslim–Christian Conflict

2.16   Composition of Indian Society

2.17   Islam and Muslims

2.18   Christianity

2.19   Reasons other than Faiths for Religion Conversion (proselytisation)

2.20   Indian attitude towards Christianity

2.21   Status of Christian Denominations in India

2.22   Literacy of Indian Adivasis

2.23   Yeshu Darbar (Court of Christ) Movement of Allahabad (Source: www. SHIATS.edu.org)

Chapter 2 (Part II) (Australia) Review of Literature

Part II: Review of Literature (Australia)

2.24   History of Australian Aborigines

2.25   Origin of Australian Aboriginal People

2.26   Christian Faith in Australia

2.27   Aboriginal Concept of God and Religion

2.28   Evolution of Australian Society

2.29   Introduction of Christianity in Australia

2.30   Early Catholicism

2.31   Equality and Women’s Welfare in the 1840s Colonial Era in Australia

2.32   Christian Affiliation (Denominations) in Modern Australia

2.33   Church Attendance in Modern Australia

2.34   Cults, Movements as Religions

2.35   New Religious Movements

2.36   Criticism of New Religious Movements

2.37   Are Jehovah’s Witness a Cult or religion?

2.38   Are Free Mason Christians?

2.39   Scientology: A Cult or Religion of the Twenty-First Century?

2.40   Proselytism

2.41   Inerrancy Defined

2.42   How Religions View ‘The Beyond’?

2.43   The Commonwealth of Australia

2.44   Indigenous Australians and Christianity

2.45   Social and Political Engagement

2.46   Catholic and Anglican Education in Australia

2.47   Christian Art and Music in Australia

2.48   Gospel: Good News

2.49   White Man’s Culture for Aborigines

2.50   God’s Blessing in Genesis 12: 1–3 Are Also for Aborigines

Chapter 3 Materials and Method

Chapter 4 Results and Discussion

Chapter 5 Summary, Conclusion, and Limitation

Bibliography/References

Appendices

List of Figures

Figure 4.1:   Believers of different religions are guiding one another to one transcendental goal

Figure 4.2:   Doctrine of Trinity is elaborate and contradictory, denying truths

Figure 4.3:   No religion is better than any other

Figure 4.4:   Vedas are purely monotheistic and prescribe the worship of only one God

Figure 4.5:   World religions affirms a common set of core values in teachings global ethics

Figure 4.6:   Hinduism parallels the Old Testament

Figure 4.7:   All religions are true to their followers

Figure 4.8:   Science and religion contradict

Figure 4.9:   One Universal God

Figure 4.10:   Different gods for different religions

Figure 4.11:   Religious books are full of errors

Figure 4.12:   Truth lies in other religions besides yours

Figure 4.13:   God reveals Himself as Jesus Christ in the Bible?

Figure 4.14:   God only reveals Himself in Allah in Qur’an

Figure 4.15:   Fanatic religious people become arrogantly intolerant to other faiths

Figure 4.16:   Believe in Jesus and Christianity or Allah when there are so many other possibilities

Figure 4.17:   Spiritual people are likely to be very happy compared to least religious people

Figure 4.18:   Overall religion is a positive contributor to mental health

Figure 4.19:   There is no evidence that religion causes mental disorder

Figure 4.20:   Mental disorders are associated with high levels of religiosity

Figure 4.21:   Belief in Resurrection

Figure 4.22:   Belief in heaven and hell

Figure 4.23:   Religion with the greatest humanitarian approach

Figure 4.24:   Religion the respondents follow

List of Tables

Table Z.1:   Z-Test for India

Table Z.2:   Z-Test for Australia

Table C.3:   Correlation Coefficient for India

Table C.4:   Correlation Coefficient for Australia

Acknowledgement

Thanks and appreciation to my guardian Rt. Rev. Professor (Dr) R. B. Lal, Most Rev. Bishop Yeshu Darbar-cum-Founder Vice Chancellor, ‘Sam Higginbottom Institute of Agriculture, Technology and Sciences’ (SHIATS) (Formerly Allahabad Agricultural Institute AAI-DU) a Deemed University, for granting permission and encouragement to pursue my Doctoral Study in Theology. My sincere thanks to Dr (Mrs) Sudha Lal and Dr Robin L. Prasad, Registrars, SHIATS.

I also express sincere thanks to my Guide Rev. Dr Henry Shepherd, Professor Emeritus, Hon. Editor, Radiant Life Christian Magazine (Former Pro-Vice Chancellor, SHIATS) for his interest, immense knowledge and unconditional support and guidance. It was my privilege and pleasure to work with such a gentle person and a scholar.

Thanks to Dr Gayatri Vishwakarma Singh, PhD, PDF, Biostatistician, Clinical Development Service Agency (CDSA), (An extramural unit of THSTI), Department of Biotechnology, GOI. 470, Udyog Vihar, Phase III, GURGAON-122016, India, and retired Emeritus Professor Dr Ram Lal, both assisted in preparing and organizing survey questionnaire. My appreciation to Col. (Prof) Emeritus Gurmit Singh and Professor Wilson Kispotta for their assistance in getting survey data tabulated and analysed. Special thanks go to Professor (Dr) Newman Fernandes, former Pro-Vice Chancellor, Academic Affairs, and my learned scientist colleague Dr Mahabalram, Plant Genetist (wheat breeder), Professor Emeritus Dr Satya Dev Sharma, Dr Ram Pal Singh and my brother in Australia Garry Nehl A. M. and, Mr Harpal Singh Sethi who encouraged me in every possible way to undertake this study and also for their continued support and encouragement.

However, I take full responsibility for any unintentional errors and omissions in the book.

Dedication

The world is 3 days: As for yesterday, it has vanished along with all that was in it. As for tomorrow, you may never see it. As for today, it is yours, so work on it. ‘He is happy in this world and he is happy in the next world: the man who does well is happy in both worlds. He is glad; he feels great gladness when he sees the good he has done.’

This book is dedicated to my late Father Shri Champa Lal Ji, he taught me ‘Never stop learning’ and ‘do not be afraid to ask questions’ and the following favourite people in my life:

My late Mother Savitri

My late Grandmother Meera

My late wife Margaret Joyce

My late and favourite Sister Professor (Dr) Kumari Tara, Eminent Sanskrit Scholar

My multi-skilled and talented son Ramon Kumar and his partner (wife) Jacqueline and

Last but not the least, my beloved Granddaughter Princess Indi and grand son

Prince Loki-Phoenix

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Abstract

The present study entitled Impact of Christianity on Modern Australian and Indian Societies compares Impact of Christianity on Australian Aboriginal traditional Dreamtime belief and Hinduism (Sanatan Dharm), Indian religion. Before assessing Impact Christianity on Australian Aboriginal and Indian societies, it is important to have a clear concept of what Christianity is and who are Christians and their relationship with Jesus beyond religion and understanding of God are as follows. Christ and his Great Mission.

The words of Jesus Christ have a permanent and enduring and universal validity for you and for me. That’s why they were given and that’s why they were recorded. There are two billion Christians forming 30% of world’s population. Trinity: God as one, yet existing as God the Father the power source, God the Son is the one who, like you and me, has been embodied and therefore ‘gets you’, and God the Holy Spirit is the one who can ‘live in you’.

Christianity is certainly relationship, not just with Jesus but with the Father and Holy Spirit, Here the 1st great Gentile church. Outsiders could see that they were neither Jews nor pagans and they were called after their Lord, Just as the 1st of disciples of Plato were called Platonists, and those of Epicurus, Epicureans. Christians believe that Jesus of Nazareth (first cent.

CE) fulfilled the prophetic predictions of the Hebrew Bible as the Christ, a Greek term which translates the Hebrew Mashi’ah Jesusah (literally, the anointed; figuratively, savior, Messiah). Religion is faith (belief) in God’s existence, relationship involves knowing God. Different faith/religious and cultural groups express their dominant views based on their own respective worldviews.

In the present-day Australia groups are further divided on the basis of the customs and languages into local communities. Australia was inhabited by Aborigines and they were aboriginal people. To assimilate the native Aborigines into European culture, children born of Aboriginal parents were taken away from their parents and placed in the mission compound.

Because of this deliberate conversion, over 75% Aboriginal ancestors accepted Christianity. Recently, their descendants who converted to Christianity are now seeking their ancestry (genealogy). Due to prosytilization to Christianity, majority of Aborigines in Australia do not believe European culture as well as Church and have lost faith in Christianity and now are favoring Buddhist philosophy.

Similarly, as reported by the Barna Research Group in a 2010 survey of American churches, more are less interested in spiritual disciplines but more desirous of secular, pragmatic techniques to solve life’s problems. The result of the survey reveals there is hardly any difference in the way Christians conduct themselves from non-Christians.

The present study entitled by the researcher was undertaken with the following objectives: 1. To study the impact of Christianity, a monotheistic religion on Indian and Australian societies; and 2. To assess perceptions of Christianity, by believers of various other faiths in Indian and Australian societi, based on the survey questionnaire (a total of 250 survey questionnaires) collected in India and Australia with critical statistical evaluation of survey questionnaire data. India is called the Land of Faith and Religion.

One can witness the Indians practicing of almost all the religions prevalent in the present world - Hinduism, Judaism, Islam, Christianity, Sikhism, Buddhism, Jainism, Zoroastrianism,, and many others (including many movements and cults). In India most of the Indians are either Hindu or Muslim forming the integral part of the Indian society.

Christianity came to India in AD 52 the Christian population remained almost stagnant at 2.3%. Whereas Christianity came to Australia only 227 years ago and over 70% Aborigines accepted Christianity. Religion affects our society in many ways because it affects our way of thinking. It affects the way people look at issues in the nation and the way people vote.

Religious differences help shape social diversity. Religion has immense influence ancient as well as modern Indian society. In India religion is considered as way of life and is an i. Religion is a way of life in India, and it is a central part of the entire Indian tradition. . India has a different culture of many devotions and religions, which makes it the matchless country in the world.

Each Indian religion has its specific customs and traditions, which negotiate the boundary of religion, caste, and creed, but India is One! where people of unalike religions and cultures live in harmony! Addressing the graduates of the Allahabad University in 1947, Late Jawaharlal Nehru, the first Prime Minister of India, said: ‘We have also to realize that social changes and transformation can only be brought about by people and not through technology alone which itself is a product of human endeavour’. On the basis of survey quantitative data, it is obvious every religion has variable impact on society, both positive and negative.

Religion has also had a positive influence on humanity. This was especially true during the earlier years where the people in primitive societies (e.g. SC/ST/OBC in India and Aborigines in Australia) were illiterate. However, with modernization, the education level has improved in both countries. Worldwide survey has shown that people in poorer countries are highly religious, whereas in advanced nations like USA, Australia, and Europe more than half of the population is not religious. Religion has also been used as an economic tool to exploit the gullibility of the commoners in favour of the elite.

Religion has been used as a tool to maintain political dominance of the world order. Religion has been one of the biggest obstructions to scientific development and success. Medical science has faced some of the most disgusting attacks from religious fanatics hiding behind facades of morality and righteousness.

Religion is now and has always been the cheapest and most effective way of controlling the masses. Religion has also a positive influence on humanity. This was especially true during the earlier years. Religion helped reinforce moral behaviour among people without the threat of divine punishment. A positive effect that religion can have on society is its support for those in financial or emotional need.

A negative effect that religion can have on society is often an increase in intolerance of diversity and of other beliefs. This can result in prejudice, overt persecution, and even war. Emperors and governors have come and gone, but it is this man Jesus whose birth people still celebrate 2000+ years later.

Even most non-Christians at least respect Jesus as a great moral teacher. Putting aside the supernatural, let us examine how the person of Jesus impacted the course of history. Human rights, the concept of universal human rights and equality comes exclusively from the biblical idea that all people are created in the image of God.

In the present study, 85.7% Aborigines in Australia claimed to be non-religious (atheist, agnostic, Buddhist) and very high proportion (52.1%) Australian respondents claimed to be nonreligious; whereas, only 11.81% Indians, mainly Hindu respondents claimed to be not religious. In India, both monotheistic religions, Islam and Christianity, have had impact on Indian society.

Christianity arrived in India prior to Islam, but Christian population, followers of Lord Christ, did not exceed 2.3%. Islam came to India 600 years after Christianity and currently 13.4% population in India is Muslim, followers of Islam. In states like Mizoram and Nagaland, Christian population is over 90%, whereas in Gujarat, Maharashtra, and Punjab Christians are less than 2%. In Australia, 85.7% Aborigines, whose ancestors were converted to Christianity, claimed they were non-religious (most of them claimed to be atheist, agnostic, Buddhist).

Like Raja Ram Mohan Roy of India, they associated Christianity as an act of surrender to colonialism, where their ancestors were taken away from their parents and were put in mission compounds. Majority of respondents in Australia stated ‘Truth lies in other religions too besides their own’. In India Christians said truth lies in Christianity only.

With the exception Christians and Muslims in India, rest of the respondents agreed ‘All religions are true for their own follower but no religion has universal truth’. They also believed different religions are co-pilgrims guiding one another to one common transcendental goal and ‘Vedas are purely monotheistic and prescribe the worship of only one God, and Core values are found in the teachings of all religions and these form the basis of global ethics’.

Based on the survey, respondents (in India and Australia) gave the following reasons for religious conversion: Other reasons for religious conversion Financial benefits, acceptance in the Christian community, as well as saved from Hindus’ label of untouchables: Dalit’s discrimination. However, in spite of the alleged benefits and acceptance in India, still the Dalit’s who took Christianity are dubbed as ‘Dalit Christians’ (cast/class denomination), and 4 Christian respondents claimed themselves SC/ST. Australian respondents who claimed Christianity to be closest to their own religion: 32.23%. .81%, Indian respondents claimed to be not religious.

In Australia, to assimilate the native Aborigines into European culture, children born of aboriginal parents were taken away from parents and were placed in the mission compounds. Because of this deliberate conversion, over 75% aboriginal accepted forced Christianity. Recently their descendants who converted to Christianity are seeking their ancestry (genealogy).

Based on the present study, ‘due to prosytilisation to Christianity, majority of Aborigines (85%) in Australia have lost faith in European culture as well as in the Church and now are favouring Buddhist philosophy. Non-religious have faith in Buddhist philosophy; they neither believe in religion nor any god. Christianity originated in 33 CE in Palestine. Its deity is God (Trinity) and sacred text is the ‘Bible’. It has no headquarters.

Religion affects our society in many ways because it affects our way of thinking. It affects the way people look at issues in the nation and the way people vote. Religious differences help shape social diversity. Religion has immense influence in ancient as well as modern Indian society. Religion in India has always played a big role. But in those days, it was not taken in narrow sense of the term. The aim of the religion was to promote righteousness.

In the present study, 85.7% Aborigines in Australia claimed to be non-religious (atheist, agnostic, Buddhist) and very high proportion (52.1%) non-Aborigines Australian respondents claimed to be not religious; whereas, only 11.81% respondents in India, mainly Hindus claimed to be non-religious. In India, both monotheistic religions, Islam and Christianity have had definite influence on Indian society.

Christianity arrived in India prior to Islam but Christian population remained stagnant at 2.3%. In Australia, prior to European invasion, 226 years ago, Indigenous Australians were the original inhabitants of the Australian continent and nearby islands Majority of respondents in Australia stated ‘Truth lies in other religions too besides their own’. In India, Christians said truth lies in Christianity only.

In the survey of 125 Australian respondents, surprisingly 24 out of 28 aboriginal stated that, though their parents were converted to Christianity, they considered themselves non-religious, they neither believed in any religion nor any god. Based on the analyses of survey data, hypothesis 1 is most appropriate that Christianity have limited and localised influence on modern Indian and Australian societies, though Christians remain the largest religious group in the world despite their population migrating from Europe to Africa to Asia.

According to a new study carried out in Americas, ‘Around one-quarter of the world’s Christian’s live in Europe today compared to two-thirds a century ago’. (According to a study by the Pew Research Forum on Religion & Public Life based in Washington DC.) sub-Saharan Africa has seen the biggest increase in its Christian population over the past century, growing from nine million in 1910 to 516 million in 2011.

In Nairobi, Kenya there were only 1.9% Christians in AD 1900 (mostly Europeans), whereas in 2014 over 75% people claim themselves Christians. Culture as a ‘Way of Life Typical of a Group’, every human being adopts a way of life. Similarly, religions are also considered way of life and are influenced by customs, beliefs, social organizations, etc.

According to many anthropologists, the essential distinguishing factor between man and animal is that men (human beings) have culture. Hence, culture is specifically related to human beings. Wherever human beings are, they adapt to a way of life, which is their culture. Culture is looked upon as universal but also seen as the unique possession of a particular community.

Though the term ‘culture’ is used often in everyday language, we face several difficulties when we have to define it. An idealist’s notion of culture is different from that of a materialist. A believer may define culture in one way and a non-believer in another way. Science may not address certain problems in philosophy in a direct way.

However, the existence of a soul and its immortality in terms of death and rebirth are ascertained by Bhagavad Gita. There is no evidence, that the concept of soul and rebirth are factual. There are other difficulties associated with the theory of rebirth and association of Karma with the soul as propounded in the Gita.

No one remembers earlier births and what they did in those lives.