Development of Missiological Thinking and Praxis (BHM01)

Topic: Christian Mission & Conversion

Submitted to: Rev. Mathews M. Kurian Submitted by: Sudheer Kumar. S
Presented on 25thOctober 2019. BD 2

Introduction:
Religious conversion has become one of the most debated topics in recent times. With the
arrival of BJP government at the Centre the issue of conversion has become serious. Almost
in all states the issue has been taken as a case against the Christians. World has totally
changed, and it cannot be possible to share good news as it was in 18th and 19th century.
Rationalism and intellectuality in every sector made mission more complicated than before.
Politically, socially there are fundamentalist groups working against Christian missions. This
paper discusses and presents the contextual methodological issue – Christian Mission &
Conversion in India.
1. Meaning and definition of Christian mission and conversion:
Conversion is the work of God, in Christian mission, in both to reconcile the person to
himself and to transform that person’s life completely.1“Conversion is a spiritual event, an
interior turning to God, which has vertical dimension- the relationship to God, and a
horizontal dimension- the relationship to society.”2This concept can be explained below:
1.1. Theological Meaning (Conversion from above):
Humans are made in the image of god (Gen 1:26,27), that image was defaced by
fall (Gen 3). To reestablish the condition of that reconciliation and to turn humans from
cracked icons into Glory producing icons, God unites himself with Israel in a covenant,
climaxing in the work of Christ, that is fundamentally familiar and rational (Gen 12,15,
17,22, Ex 19-24; Mark 14: 12- 26; Acts 2).
The goal can be found in the eternal destiny of the humanity where people
worship God and have fellowship with one another. As Jesus taught in great commandment
‘to love God and others’ (Mark 12: 28-31) which resembles the heaven on earth when it is
practiced. (Mat 8: 11-12; 25:31-46).
Therefore theologically, conversion is the process of ‘transformation of cracked
icons to glory producing icons. The term conversion embraces both becoming a disciple and
being a disciple, both regeneration and sanctification. A comprehensive Biblical model
recognizes occur at times, to a group, as can be seen in the conversion of the family 3 (Acts
16:25-34).
1.2. Sociological Meaning (Conversion from below):
Sociological analysis concludes that there are at least six dimensions4 of
conversion. Each of them, though not in chronological enough as ‘steps’ but can be found in
conversions in various cultures.

1
S. McKnight. “Conversion”, John Corrie,ed., Mission Theology: Evangelical Foundations (England: IVP,
2007), 71.
2
Julian Saldhanha, Conversion and Indian Civil law (Bangalore: Theological Publication in India, 1981), 11.
3
S. McKnight., Op. Cit., 71-72.
4
Ibid., 72.

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 ➢ Context: each ‘convert’ has a context. The gospel may not change but human
cultures do. Each context shapes conversion: contexts involving one’s social milieu,
perceptions of human selfhood, one’s psychological and sociological health, as well as one’s
location in a social cycle. Conversion in Western, Eastern and Muslim countries will
inevitably shape how gospel is heard, how gospel in presented and how the individual will
respond.
➢ Crisis: Conversion occurs as result of some ‘crisis’, though some conversion
theorists are the first to point out that all crisis are dramatic (like Paul’s or Luther’s).5Some
crises are unconscious and undetectable. A crisis of some human condition that precipitates
the yearning for spiritual transformation. A variety of crisis can lead to conversion, including
mystical experiences, near- death experiences, illness, political and social turbulence along
with most common feature of a general dissatisfaction with life.
➢ Quest: The most notable develop in the scientific study of conversion is
Quest. Human ‘Quest’ is to resolve their spiritual crisis in order to-(i) avoid pain, (ii) Find
intellectually satisfactory world view, (iii) Settle relationships, (iv) encounter meaningful
transcendence. Christians need to provide structure that encourage ‘questers’ to find form
with in each of these categories.
➢ Encounter: Whoever and whatever leads a potential convert to ‘encounter’
gospel may be called an ‘advocate’. Effective advocates develop ‘rhetoric’ that shapes the
gospel to the potential converts own culture. Three models of rhetoric are noteworthy in New
Testament: Jesus’ exploration of ‘kingdom’; John use of the expression life; Paul’s metaphors
of justification, reconciliation…
➢ Commitment: A convert, at the same point and even if unconsciously done
‘commits’ himself or herself to the truth of the gospel. The commitment involves ‘decision’,
‘surrender’ and ‘testimony’. Most converts sense a need to ‘embody’ their commitment in
some sort of rite: Baptism, raising one’s hand, publicly testifying.
➢ Consequences: Genuine Conversion must make itself manifest in changes-
affective, intellectual, ethical and socio-political. Fundamentally, the consequence of
conversion is the transformation of identity from self to God. A converted disciple can be
thus making with integrity the central affirmation of Christian faith: Jesus is Lord.6
1.3. The Aim of the Mission:

The goal or aim of the mission or the missionary can be found in the last teachings of
Jesus before He ascended to heaven. In great commission (Mat 28:19, 20) and in Peter’s
discourse in Acts2:38, 3:19, in one simple understanding, the goal of the mission is
“conversion”. Conversion is not a bad or wrong word, but the prejudice made it as a bad
word. Understanding the process in broader is complex in Missiology. But if we analyse the
concept of conversion in this way: the sovereignty of God and His salvation act to Humanity
makes a true meaning.7

5
Ibid., 72.
6
Ibid., 72-73.
7
Richard D. Love, “Conversion”. A. Scott Moreu, Evangelical Dictionary of world Missions (Michigan: Baker
Books, 2000), 231.

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 1.3.Types of conversion taken place in India:
In India, Conversion in terms of religiously known as Dharmaparivartan. This
means renouncing one’s religion and embracing another religion. According to Hindu
JanagrutiSamiti (they claim), the religious conversions are divided into as follows:
• Knowingly embracing another religion.
• Doing so with greed for wealth and materialistic gains.
• Getting converted forcibly by through torture against wish.8
• Conversion due to marriage.9

2. Conversion in Indian pluralistic context:

India is the land of diversity in believes and behaves that ‘All is one’. Christianity existed
in India in the context of plurality of competing and contrasting religions.10 In simple
understanding, in Bhagavad-Gita 4.11: In whatever way people surrender unto me, I
reciprocate with them accordingly. Everyone follows my path, knowingly or unknowingly, O
son of Pritha.11 This means all religious ways leads to God and every religion has truth as a
path to ultimate reality (concept of Avatars). There is no exclusivity and absoluteness12in any
religion but believing the presence divine revelation in other religions.13 The Roman Catholic
Church and World Council of Churches have both taken steps in their understanding and
appreciation of other religions14(general revelation in other religious scriptures). They say
that the truth of Jesus is not new to Vedic Sages.15 The ideology was rejected by
Evangelicals.16

On contrary, according to Samartha, religious pluralism is the larger part of the larger
plurality of race, people and culture of social structure, economical system and political
partners of human.17 According to M. Stephen, Religious pluralism is love, unity, fraternity
and harmony and togetherness with different faiths.18

2.1. Non- Christian’s opinion on conversion:

Non- Christians mean Hindu Organisations such as Hindu JagranManch, VHP (Viswa
Hindu Parishad), RSS (Rashtriya Swayamsevak Sangh), BajaranDal who are with BJP in

8
https://www.hindujagruti.org/hindu-issues/religious-conversion/15793-html
9
https://www.mapsofindia.com/my-india/society/conversions-to-what-extent-freedom-of-religion-holds-
true-in-india
10
Ronald Davis, “Pluralism”, A. Scott. Moreau, Op.cit, 761.
11
https://www.holy-bhagavad-gita.org/chapter/4/verse/11
12
Joseph pathrapankal, “Christians self- understanding of world religions in the context of religious
pluralism: insights and impulsions from the Bible”, edited by Mathews George Chunakara (Tiruvalla: CSS, 2014),
46.
13
I. Satyavrata, “Religious Pluralism”, John Corrie, ed., Mission Theology: Evangelical Foundations. Op.cit.,
335.
14
Joseph pathrapankal, Op.cit., 55.
15
John Martin Sahajananda, Mission without Conversion: Becoming Instruments of peace (New Delhi:
ISPCK, 2013), 100.
16
I. Satyavrata., Op.cit., 335.
17
S. J. Samartha, One Christ many Religions (Bangalore: SATHRI, 1987), 4.
18
M. Stephen, Anew mission Agenda (Delhi: ISPCK, 2007), 2.

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Indian politics and with a virulent agenda i.e. anti-conversion.19 According to these Hindu
Nationalists, conversion to Christianity means the abandonment of Indian Culture. They feel
that Christianity is dangerous to Indian unity since it has been converting the innocent poor
and innocent tribal people who have demanded for a separated homeland with the help of
active political and financial support from the west.20

Former VHP general secretary, Dr. Thogadia reported in Indian Express on JAN
21, 1990: Christian schools are centres of evangelization and conversion; they are corners of
de-culturation of Hindus, they tried to influence the Hindu students by teaching Christianity
in the name of moral education.21 VHP wants to make a law to ban conversion. They accuse
to stop the fund which is used for conversion and said the North- East Churches are giving
support to terrorism.22

Gandhi felt that many conversions are so called, as appeared to the stomach than
heart (money and food from Europe). He believed in conversion which is not renouncing one
religion and adopting the other, but a change in one’s life. He emphasised conversion must
not mean denationalization (for him, conversion to Christianity is rejection of Indian culture
and denationalisation of the individuals23) but giving up the evil of the old, adoption of all
good true dedication to one’s country, surrender to God under real self-purification.24

2.2. Cultural issues in India:

An oft repeated criticism, by Hindus, of Christian missions in India has been the lack
of adaptation in respect to local cultures. In the past, the Christian communities in India have
been alienated in different ways and degrees from local culture. Christianization was
accompanied by a change of name, dresses and Diet. Tribal dances were stopped in some
missions and the use of Indian musical instruments in the liturgy was frowned upon. Thus
Gandhiji deplored the fact that some Christian Indians discard their mother tongue and bring
up their children to speak English only and not to salute to national flag. 25 His pained query
was: “Do they not thereby completely cut themselves a drift from the nation in those midst
they have to live?”26 A very important aspect of the culture alienation is which has hardly
been adverted to in the current anti-Christians propaganda.

3. Conversion and Indian Civil Law:

In India the various religious communities each governed by its own personal laws
existed, or rather co-exist., inheritance and succession, marriage, Guard-ship and adoption of
minors and dependents, are all comprised within the dominant of personal law. Conversion
results in a switching over from one personal law to another and implies a passage from the

19
J. G. Muthuraj, “Human Rights and Religious Freedom: Challenges and Responses” 122-123.
20
V. S. Lalrinawana, missiological issues facing the contemporary church in India (Bangalore: Centre of
Contempory Christianity, 2011), 253.
21
S. J. Ishanand Vempeny, Conversion: National Debate or Dialogue (Gujarat: Sahitya Prakash, 1999), 11.
22
Muthuraj., Op.cit., 124-125.
23
P. S. Daniel, Hindu Response to Religious Pluralism (Delhi: Kant Publications, 2000), 261.
24
M. K. Gandhi, Christian Missions: Themes and Issues (Ahmedabad: Navajivan Press, 1941), 138-139.
25
Jehovah witness believes that salute to the national flag is an offence. This was highlighted by anti-
Christians that whole Christianity is alike, though we recognise them as cult and not as the part of Christianity.
26
Julian Saldhana, Mission Today: Themes and Issues (Bangalore: Claratian Publications, 2006), 127.

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social group to another.27 The legal principles of social conduct are closely interwoven with
religious beliefs that of Europe and America. For personal law in India, it cannot be different
between legal and religious systems. For example, Muslims have some principles for
inheritance which are also agreed by court.

But Christianity does not have such particular codes of social conduct or personal
28
Law. Yet, after Baptism of a convert from Hinduism ceases to be a member of the Hindu
joint Family and is compelled to hold his share of the family property separately. He/she is
excluded one.

3.1. Conversion and Indian Constitution:

Article 18 the universal declaration of Human Rights, that everyone shall have the
Right to Freedom of Thought, Conscience and Religion. It is important to note that the Right
to Religion and Belief is a legal status in most countries.29 A Conversion according to Law of
India could be defined as; “a person out of his religious conviction willingly without force
renounces his old religious faith and accepts another religion”. Every person has Right to
Convert and no one has Right to prevent it.30

A short Constitutional Debate for formulating Article 25(1) is centred on the following
points:

(a) Freedom to Practise Religion: The Clause “Right to freely Profess and Practise
Religion” was included in draft submitted in 7th March 1947 by K. M. Munshi. He and Dr. B.
R. Ambedkar emphasised freedom of religion to all citizens. Sardar Vallabai Patel finalised it
as, “The freedom of religious practice guaranteed in the clause shall not debar the state from
enacting laws for the purpose of social welfare and freedom”.
(b) Freedom to propagate Religion: The minorities, like Christian and Islam, Sub
committee recommended (on 19/4/1947) to right to propagate. Article 25 gives every person
the right to propagate his/ her religion.31
(c) Restrictions on conversion: The supreme court clarifies the statement of the state
government on the “fundamental right to convert any person to one’s own religion” by
Article 25(1) guarantees freed of conscience to every citizen not by compulsion of other their
own conviction.32
3.2. Fundamental Rights:
The preamble to the constitution proclaims that it is designed to secure to every
citizen liberty of thought, expression, belief, faith and worship. Article 25-028 recognize the
public and private aspects of religion. The right includes freedom to change his/ her religion
of belief (article 18). This article shall include freedom to have or adopt a religion or belief of
his/her own choice (article 18.1).33

27
Ibid., 11.
28
Ibid., 13.
29
P.D. Mathew S.J, “Conversion: Legal Perspective”, JNANADEEP,3/1 (Jan, 2000), 51.
30
V. S. Lalrinwama., Op.cit., 251.
31
P.D. Mathew S.J,Op.cit., 55-56.
32
V. S. Lalrinawana, Op.cit., 252-253.
33
Ibid., 253.

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3.3. Anti- Christian Law:
Anti- Christian laws have taken hold in country where the dominant religious (often
ethnic) majority feels threatened by an active and growing religious minority. State BJP
parties and other nationalist groups, as RSS, continue to tout anti- Christian laws called
“freedom of religious acts”. Hindu Nationalists stated that Christians are persuading to
convert Hindus from under privilege and cited the need to protect the cultural identity of
tribal communities of the country. Anti- conversion laws first came into existence in the
11930’s.
Seven states in India have such laws: Odisha (1967), Madhya Pradesh (1968),
Arunachal Pradesh (1978), Chhattisgarh (2000), Gujarat (2003), Himachal Pradesh (2006).
Nationalists have advocated for anti- conversion laws in other states and even India as whole.
The alleged purpose of each of the anti- conversion laws is to prohibit conversion by force,
fraud, or inducement. Penalties for violating the provision on converting others in Orissa and
Madhya Pradesh and elsewhere leads to the amount of one to four years of imprisonment and
5000 to 1 lakh rupees fine.34
4. Challenges on mission in terms of conversion
Today in India, we are facing religious fundamentalism, linguistic chauvinism, caste
exploitation, political vengeance and ideological conflicts in different parts. The challenges
of conversion from o0ne religion to another under Hindu law are as follows:
4.1 Effects of conversion
(i) From Law: the effect of an Indian conversion to Christianity may renounces him from
Hindu law and the privileges from that law. Mostly Hindu Dalits that convert to Christianity
lose their affirmative action benefits. They are no longer entitled in seats reserved in
government- educational, job, admissions
(ii) The effects on the inheritance: Under Hindu law a convert from Hinduism could not
inherit to the Hindu relations- this in caste disabilities removal act, xxi of 1850
(iii) Problem in marital rights: Under the Hindu marriage act, 1955, conversion of
either can take divorce at any time, at any grounds.
(iv) Effects of Guardianship: the paramount consideration regarding guardianship is the
welfare of the minor to decide.35
4.2. Reconversion or Ghar vapsi:
A typical Indian or a Hindi word, Ghar vapsi, simply means home coming. It is a call to
one who a strayed from Hindu dharma and are now desirous of coming back to the Hindu
fold. The program had taken off at the turn of the century during the first BJP government the
current slogans and statements have revealed in increase of its vested anti-Christian agenda
(i) Ghar vapsi- good or bad: This homecoming is good if they come on their own free
will and decision. It should be down with respect to the constitution which guarantees
freedom of religion.
(ii) Ghar vapsi and nikasi: Nikasi is opposite to Ghar vapsi, which means clearance. This
means before inviting people back to the house. It is reason able to reflect upon why they
cleared off from the house or why they went away from the so-called happy homes.36

34
Meghan G. Fisher, “Anti-conversion laws and International Response”, Penn State journal of Law and
International Affairs, 6/1 (Junae 2018), 13-17.
35
K. T. Ninen, The Law relating to christian in Kerala (Kottayam: CMS Press, 1971), 14-95.

6
4.3 Conversion and casteism:
Caste is prevailing India and it is related to Hinduism. Indian judiciary permitted such
privileges to certain caste but the conversion effects those privileges. The cast did work in
social, political and elsewhere in critically towards such people.
(i) Oppression: the problem with the casteism is that it stratifies a society in such a way
that if one sis born as low will be always low. India’s long oppressed low cast people are
being denied by the society. The church opposes forcible conversions but follow the
constitutional rights to who wanted to convert from oppressed situation.37
(ii) Social discrimination: this is byproduct of casteism. After independence social
discrimination was prohibited. Despite these prohibitions that discriminated where sometime
barred from temples. This is another reason for the low caste people to move away from their
own religion to another religion.

Evaluation:
Today, conversion is very serious issue all nationalist groups wanted anti-conversion
bill to India. Re-conversion or Ghar vapsi had no problem with Christianity but nominal
Christians will disappear. Christianity is minority in India, all Christians should become unite
for all these actions. Christians of next generations should involve in all areas of Jobs, in
government sector as well as private. Pastors must take initiative to teach social issues against
Christians in the church.

Conclusion:
Almost all the countries in the world guarantee freedom of religion in some or other
form. To sum up, it adapted the form secularism, which looks like the most practical method
for Indian state to keep national uniformity, order and peace. India is a country with large
variety of people groups. Finally, conversion is not new but since the time immemorial.
This is the church’s time to stand like Moses in front of Pharaoh (Ex 5:1), Daniel and
his friends against Nebuchadnezzar (Dan 3:16, 6: 17-18), Paul before Felix (Act 24: 10-23)
and Graham Stains in the land of VHP.

36
Jenson La Salette, “the Conversion of Converted and Ghar vapsi” MISSION TODAY, 18/1 (March 2016),
53-65.
37
Ibid., 60-63.

7
 BIBLIOGRAPHY
Chunakara, Mathews George. Christian self-Understanding of the context of Hindu Religion
Tiruvalla: CSS, 2014.
Corrie, John ed., Mission Theology: Evangelical Foundations. England: IVP, 2007.
Daniel, P. S. Hindu Response to Religious Pluralism. Delhi: Kant Publications, 2000.
Gandhi, M. K. Christian Missions: Themes and Issues. Ahmedabad: Navajivan Press, 1941.
Ishanand Vempeny, S. J. Conversion: National Debate or Dialogue. Gujarat: Sahitya Prakash,
1999.
Lalrinawana, V. S. missiological issues facing the contemporary church in India, Bangalore:
Centre of Contempory Christianity, 2011.
Moreu, A. Scott. Evangelical Dictionary of world Missions. Michigan: Baker Books, 2000.
Muthuraj, J. G. “Human Rights and Religious Freedom: Challenges and Responses”.
Ninen, K. T. The Law relating to Christian in Kerala. Kottayam: CMS Press, 1971.
Sahajananda, John Martin. Mission without Conversion: Becoming Instruments of peace. New
Delhi: ISPCK, 2013.
Saldhanha, Julian. Conversion and Indian Civil law. Bangalore: Theological Publication in
India, 1981.
Saldhana, Julian. Mission Today: Themes and Issues. Bangalore: Claratian Publications, 2006.
Samartha, S. J. One Christ many Religions. Bangalore: SATHRI, 1987.
Stephen, M. A new mission Agenda. Delhi: ISPCK, 2007.

Salette, Jenson La. “the Conversion of Converted and Ghar vapsi” MISSION TODAY, 18/1
(March 2016), 53-65.
Meghan G. Fisher, “Anti-conversion laws and International Response”, Penn State journal of
Law and International Affairs, 6/1 (June 2018), 13-17.
P.D. Mathew S.J, “Conversion: Legal Perspective”, JNANADEEP,3/1 (January 2000), 51.

WEBLIOGRAPHY
https://www.hindujagruti.org
https://www.mapsofindia.com
https://www.holy-bhagavad-gita.org