V. Chakkarai, Jesus the Avatar (Madras: Christian Literature Society, 1930), p. 114.
25 V. Chakkarai, Jesus the Avatar (Madras: Christian Literature Society, 1930), p. 124.
26 V. Chakkarai, The Cross and Indian Thought (Madras: Christian Literature Society, 1932).
H. Kraemer, The Christian Message in a Non-Christian World (London: International Missionary Council, 1938).
the Kingdom of God.27 According to Chenchiah, organized church and organized evangelism are unbiblical and ineffective for the mission of reproducing Jesus in India. He suggests a base in an ashram and active involvement in society to penetrate and infect the new life with a vision for the evolution of the whole cosmos.
Chenchiah was knowledgeable in science, philosophy and comparative religion. He had no fear of change and mutation as they are the facts of an evolving life. He calls for the self-awareness of every religion and a willingness to change towards a new fusion. The following is his desire or vision:
The revelation of God, now bottled up in different religions, should coalesce. The light that shone through Geeta, Zendavest, Buddha, Christ, and Muhamud — shall confluence and man shall be baptised in this confluence of spiritual rivers and come out as the Son of God ... This is not eclecticism. This is the faith that God will be all in all to all of us.28
For Chenchiah this vision is not in any way in contradiction of the biblical vision, the life in Christ and growth in the process of salvation, which is not 'sinlessness' but 'lifefullness'. His interpretation of the Christian message was so original that it calls for a new approach to traditional views and interpretations.
Following the above, efforts to relate the Christian message to Hindu conceptual categories continued as evident in a number of studies and publications undertaken by younger scholars. Most notable of them is K. P. Aleaz (b. 1946), who has made an extensive study of those who have tried to use the non-dualist (advaita) categories to interpret the person and work of Jesus. In his own attempt he has reconsidered the constitution of the person of Jesus and features of his work. The life and work of Jesus manifests Brahman, the Supreme Self, as the pure consciousness, witness and self of all; reveals the all-pervasive power; and proclaims the liberative, illuminative and unifying power.29 Aleaz expounds the meaning of these categories with reference to their Sanskrit roots and their inter-connections as worked out in the system.
7 P. Chenchiah, 'Jesus and Non-Christian Faiths' in G. V. Job, P. Chenchiah, V. Chakkarai, D. M. Devasahayam, S. Jesudason, Eddy Asirvatham and A. N. Sudarisanam, Rethinking Christianity in India (Madras: A. N. Sudarisanam, 1938), pp. 47—62 at 60—1. P. Chenchiah, 'Religion in Contemporary India' in G. V. Job, P. Chenchiah, V. Chakkarai, D. M. Devasahayam, S. Jesudason, Eddy Asirvatham and A. N. Sudarisanam, Rethinking Christianity in India (Madras: A. N. Sudarisanam, 1938), pp. 201—15 at 214. K. P. Aleaz, Christian Thought Through Advaita Vedanta (Delhi: ISPCK, 1996), pp. 90—112.
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