Atul Y. Aghamkar
Introduction
The Constitution of India states in its preamble
that India is a "sovereign socialist, secular, democratic republic".
But recently, the term "secular" has been debated back and forth on
various levels. Perhaps for the first time, the term "secular" was
debated in the Indian Parliament. Opening the debate, Mr. Rajnath Singh, a
prominent BJP leader and Home Minister of India, questioned the very inclusion
of the word "secular" in the Constitution of India"Mr. Ambedkar
did not want the Preamble changed, but the 42nd Amendment to the Constitution
in 1976 added two words to the Parliament Act: secular and socialist,"
Singh said. The various initiatives of the BJP government are ample indications
of its intention to make India a Hindu nation. So the word "secular"
in the constitution seems to be an obstacle. In reality, however, India as a
whole is fast becoming secular. This is especially true in urban India.
The process of secularization serves as a
double-edged sword; on the one hand it frees people from the clutches of formal
traditional religions and on the other hand it creates a strong reaction that
makes people take their religion more seriously. This was the case in Europe
and North America, where secularization was one of the main forces that
devalued religion and changed people's outlook, making them more pragmatic and
worldly. A similar process is witnessed in India, where the process of
secularization affects a section of people, especially the urban population.
More educated and urbanized people tend to be seen as becoming increasingly
secular and giving up – at least on a surface level – their traditional
religions. Interestingly, some of these people are looking for other options
and flocking to meetmodern gurus and babas who claim to provide what social
scientists call "experiential spirituality." But some are attracted
to the person of Jesus Christ and become followers in what are considered
"unconventional ways". A large proportion of these people are from the
urban centers of India and are not only from the traditional receptive segments
that were considered to be those on the periphery of Indian society, but also
from Other Backward Communities (OBCs) and the urban lower and middle classes.
Some high-caste Hindus, secular but educated and upwardly mobile from the
middle classes, and some secular urbanites show signs of openness to change.
This openness has in some cases turned into receptivity in certain parts of
India, leading to the formation of new churches among many segments of people
groups that were not traditionally receptive. Therefore, this article attempts
to grapple with the key aspects of secularization in urban India and provide an
insight into the developing Christian mission among secularized urban people in
India.
Towards an understanding of secularization in
India
The word
"secular" means equality of all religions and tolerance and respect
for all. Therefore, India does not have an official state religion and under
the constitution every person has the right to preach, practice and propagate
any religion they choose. It further means that the government must not favor
or discriminate against any religion. They must treat all religions with equal
respect. All citizens, regardless of their religious beliefs, are equal before
the law. This secular structure of the Indian constitution is important because
it gives its citizens the freedom to profess and practice the religion of their
choice.
However, the word "secular" has
different connotations in the Indian context, especially when translated into
Hindi or any other Indian language. The word "secular" is often
translated as Dharmanirapekshata or "impartiality to religion". This
means that India has no state religion and technically all religions are
supposed to be treated equally. This is important to note because India is
often perceived or presented as a Hindu nation because most of its people
profess Hinduism. Another common translation of the word "secular" is
sarva dharma samabhava, or "equal respect for all religions", based
on the principle of accommodation. This word contradicts dharmanirapekshata,
which promotes separation of religion and state. Both these concepts are likely
to be interchanged, confused or interchanged, suggesting a crisis in the
translation of the word 'secularism' into Indian languages. This apparent
confusion is reflected in India as it cannot separate religion from any aspect
of life and therefore religion and also the Hindu religion continues to
permeate all aspects of people's lives.
Considering the above fact, it is difficult to
objectively assess the secularization of India. But it definitely affects a
section of the urban population of India because secularization is primarily
concerned with the affairs of this world. Noted theologian Harvey Cox describes
it as the liberation of human beings from the religious and metaphysical
control over their reason and language. Benjamin Tonna further puts it into
perspective when he says, "Secularization simply bypasses and undermines
religion and goes on to do other things." And it allows a segment of urban
people who are inclined towards the things of this world and are attracted by
secular ideologies to retain their religious identity – at least marginally,
and move to a more secular perspective of life. At least in the Indian context,
secularizing forces do not oppose religion, nor do they persecute religion,
rather they push religion out of formal public life into private life. The
process of secularization thus brings about gradual changes in people's
thinking and practices. Vincent Rajkumar is perhaps right when he says,
"Secularism is a movement of thought which aims to improve the worldly
welfare of the people on rational and ethical grounds independent of religious
considerations."6 The central aspect of most secular Indians is "this
worldliness". ' than 'other worldliness'.
While India still remains religious at heart,
the emergence of secularization is gradually gripping the minds and impact of
educated urban dwellers
secularization is especially visible in their
lives, as in urban India, people are more exposed to secular ideals and
practices. Tuna rightly points out that urbanization and secularization go hand
in hand as parallel processes, albeit with some degree of interdependence. Secularization
demonstrates the maturation of man, and urbanization describes the context in
which it occurs. The urban population is normally secular in its thinking,
attitude and practice. This is largely true for many urban Hindus in India.
Key Traits of Secular People
Although a large proportion of the Hindu urban
population can be described as secular, it is difficult to pinpoint their
characteristics. While most Hindus would like to identify themselves as Hindus
of many shades and types, it is equally true that many remain in the Hindu fold
for pragmatic reasons and not necessarily for religious reasons. It is observed
that an increasing number of Hindus and especially urban Hindus are becoming
secular who have little to do with traditional Hindu beliefs and practices. For
all practical purposes, however, they continue to remain within the Hindu
fabric. This segment of Hindus is less traditional, less religious, less
inclined to call themselves Hindu and more open to change and moving forward
with very little reference to their traditional Hindu faith or religion. Most
of them are urbanized, educated and informed people and tend to secularize to
some extent.
Upward and outward mobility
Harvey
Cox argues that as more and more urban people become secular, they develop or
inherit common characteristics. He says that mobility and anonymity are the
hallmarks of secular urban people. Mobility is the tendency of people to move
up and out. This mobility is largely at work in Indian cities, which are fast
becoming secular. Raj Gandhi points out that the traditional hereditary nature
of caste occupations has been significantly affected by the influence of
industrialization, urbanization and modern education.
As a result, occupational mobility is on the
rise in India, affecting not only the caste system but also the socio-economic
status of all classes. In addition to occupational mobility, status mobility,
class mobility, geographic mobility and other forms of mobility are evident in
urban India.
Those who are more mobile are naturally exposed
to new ideas and practices because mobility is closely linked to social change.
These changes are particularly evident in the areas of urban families, caste
system and also in religions. However, those at the top of the social ladder
tend to guard the status quo and oppose mobility, while those at the bottom
tend to change. Therefore, they tend to be more mobile, as changes in one area
of life lead to other kinds of changes that affect their status and
authority. As a result, these people are comfortable with mobility. These
people are mainly in the middle and especially at the lower level of the social
ladder. Mobile people are usually on the move intellectually, financially or
psychologically, which makes them more receptive to new ideas and change.
Anonymity
Anonymity is another characteristic of secular
people. Cox argues that "the loss of identity and the disappearance of
selfishness" plays a growing role in the secular urban population. This
may not be entirely applicable to the Indian urban context, but secular urban
people generally prefer to be anonymous. Secular people tend to make a careful
distinction between their private lives and public relations. This often leads
to isolation and alienation. However, Cox sees it as a liberation from some of
the shadowy shackles of traditional society and a liberation from enforced
conventions. They have a favorable inclination towards a more adventurous and
demanding lifestyle and find new ways of solving life's problems. They rarely
return to the old traditional answers to life's problems that are commonly
mixed with religion. It is usually found that there are fewer of them
Devoted to their customs, traditions and
especially ceremonies. The forces of secularization generally tend to free them
from their socio-religious traditions and making them discover new and
innovative ways of life. This adds another dimension of 'pragmatic perspective'
to their lives.
Pragmatic
Secular urban people are more pragmatic and
interested in the practical aspects of life. The main question they ask is,
"Will it work?" They have little interest in anything that does not
appeal to their intelligence. They judge ideas according to the results they
achieve in practice. Therefore, most of the traditional socio-religious practices
do not make sense to them and they tend to embark on new ways of life and
practice.
George Hunter comments on other features of
secular people and provides a number of useful insights with regard to
understanding urban secular people. "Secularization has not made people
less 'religious,' but some people still enjoy being offered religious options
that are no longer controlled by the church," he said. The emergence of
numerous cults, religious gurus, babas and spiritual leaders attracts such
secular people into their fold as these secular people seek a new
interpretation of religion in the changing context of India. Traditional
Hinduism as a whole does not appeal to most secular Hindus as it tends to lose
its relevance in the contemporary context of India. However, Hunter believes
that most secular people have a religious agenda and ask important religious
questions, even if not in traditional ways. 14 It is important to take the time
to listen to their questions and provide answers that are relevant to them in
their secular context.
Life Oriented or This Worldly
Nels Anderson and Iswaran point out that most
urban secular people are more open to new ways of life. Secular people seek
life before death. They generally ask not so much about life after death as
about actual life on this side of death. As they try to save this life, they
try to find meaning in their lives, to find meaning and purpose, to achieve
meaning and to contribute while they live. This is a crucial observation
because secular people are not free from concerns about the meaning of life,
but rather are concerned with matters that have meaning in their lives.
One more observation is in order here. The
problem of resurgence of militancy and fanaticism emerging in India despite
powerful secular forces needs some explanation. A careful look at this reality
reveals that these phenomena cannot be understood without certain fast-flowing
secular currents in modern India. In one way, the forces of secularization are
shaking the roots of traditional religions in India and raising awareness about
their rights, as a result, secular people are beginning to reject their
traditional religious practices and customs. This made the upper castes uneasy
because they no longer enjoyed the same privileges of prosperity and respect in
an increasingly secularized urban India. They thus express themselves in the
form of a reaction that surfaces in the form of militant and fanatical
religious movements. Despite such reactions, the process of secularization will
continue and affect a major segment of urban society in India.
Mission to the Secular People
When we look at the global picture, we see that
Christian missionaries have been most successful in bringing the gospel to
animistic and rural people. For centuries their attention was focused on tribal
populations. However, with the rapidly changing context, the focus of the
mission should change. Perhaps David Hesselgrave's observation is correct when
he says: "The missionaries have not been nearly so successful in bringing
Christ to that part of the world where
Hinduism and Buddhism prevailed for many
centuries.”l? What Hesselgrave said certainly applies to secular urban Hindus.
The Church in India does not seem to be 'buying time' or 'heeding the signs of
the times and reaching these secular urban dwellers with the gospel. The
emerging urban secular segments of the Hindu population therefore require
serious attention from the Church.
The question is, how do we communicate and
present the gospel message to the secular urban people of India? First, we must
learn to speak about God and his message in a worldly way. The traditional
Christian approach and jargon must be replaced with more relevant and
appropriate approaches for effectively communicating the gospel to secular urban
people. God commands us to take his message to the remotest parts of the world,
including our cities overrun with secular Hindus. Therefore, it is absolutely
necessary that we convey his message to the secular urban people in the most
appropriate way and recognize that the secular people are less interested in
their traditional religion and practice. They want a message that makes sense
to them.
The gospel is a message of salvation, a message
of hope. It should be presented in such a way that it appeals to secular people
and their needs. Secular people are more pragmatic. The message must be
presented in such a way that they realize that it is relevant and applicable to
them here and now.” Most secular people are life-oriented. 18 Therefore, the
message of the gospel must be focused on this life, rather than eternal life.
Christianity was seen as something that is negative. “What benefits will I get
by accepting this message? What benefits will I get in this immediate life?”
are the questions they want to ask. The gospel must have this worldly appeal
for secular Hindus. Therefore, the positive consequences and perhaps the
benefits of the gospel must be emphasized.
They would like to see how this gospel of Jesus
Christ has changed people's lives. Precautions should be taken in our
communication with secular cities people for sharing the testimonies of some
trusted Christians. They can learn more from interacting with such people.
Experiential pragmatism can only be satisfied when they come to their own conclusion
that this gospel will work for them.
Christ should be presented as the way to address
people's 'felt needs'. The needs of secular urban people may not be the same as
the needs of those living in urban slums. But they definitely have
psychological, emotional and spiritual needs. Before we try to introduce Christ
and his message to them, we must first know what their needs are. Listen,
observe and notice their needs and problems. Don't present Christ as the
solution to a problem they don't face because they honestly want concrete
solutions to the real problems they face in their lives. We need to find ways
in which the gospel can be presented in such a way that they see it as a
solution to their problems and needs.
Being mobile and exposed to new ideas and
opinions, secular urban people tend to be more open to change. Therefore, they
are willing to experiment with the demands of Christ and the gospel. If the
gospel is perceived as exciting and challenging, they will be more open to
considering it positively. Accepting new ideas is not that difficult for them
because they are already exposed to new ideas and practices. Sociologically,
psychologically and intellectually they are open to new ideas. The challenge
for the church is how to make the best use of this openness and communicate the
gospel effectively so that they can receive it.
Secular people usually do not want to be
identified or exposed because they want to remain anonymous. We must learn to
recognize and respect that. They prefer to meet and discuss Christ's message
and claims in a neutral place. They should not be invited to a designated
Christian church or hall because many of them are less receptive in such
places. They do not appreciate any undue pressure when discussing new ideas or
making a decision, that is, a spiritual decision.
Secular people can be better reached by trusted
Christians in their kinship and friendship networks. Coaching and mobilizing
Christian leaders to achieve secular people in their social networks of
relatives, friends, neighbors and colleagues to be more receptive than the
Church would estimate. The need to identify and utilize such networks that
include most secular people is essential and worth exploring.
Conclusion
Communicating the Gospel to secular urban dwellers
in India is a great challenge for the Church of Jesus Christ. Overall, the
church seems to lack confidence in communicating the gospel to secular people.
As we share the gospel with the growing number of secular people in our
country, this is a new challenge for the church. The emerging urban segment of
people in India needs to be taken seriously as they are quite open to new
ideas. The process of secularization will continue to reshape them and perhaps
make them more open. However, if the church is not equipped and mobilized with
insights and approaches that are suitable for communicating the Gospel, they
will still remain 'unreachable'. There are tremendous opportunities to share
the gospel with them. Let the church of Jesus Christ wake up and take advantage
of this "open door".
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