Christian subversion and missionary activities

[acharya]

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http://www.vishalmangalwadi.com/articles/hate.htm

Neither the dictatorship of Pakistan, nor the democracy of India gives us a credible basis for hope. Neither the secularism of the Indian National Congress, nor the religiosity of Hindutva inspires confidence that sinners can build a civilized South Asia. Yet, the kingdom of God means to be “born again into a living hope” (1 Peter 1:3).


South-Asia’s Confused Church

When our church leaders talk of action for peace and justice, I often feel that they are turning God’s church into a useless appendix of liberal, secular humanists who have destroyed our democracies by turning them into “majority-rule.” The Church is under no obligation to join the chattering class, which has hijacked the biblical idea of human rights and destroyed its metaphysical foundations. The pulpit’s duty is to teach the revealed worldview that can still save our tottering democracies. The Church’s primary task is to proclaim the Lordship of Christ. There will be no justice and peace until the authorities and the majorities, are bound by the transcendent law of God. The rulers of our nations have to be taught to fear the wrath of the lamb (Rev. 6:16-17). He has come to establish his kingdom on earth. He is the ruler of the kings of the earth (Rev. 1:5).

How Secular Humanism Won South Asia

The biblical worldview did not result in an education revolution only in Europe and America. It also revolutionized India. From Charles Grant’s letter to John Wesley (1786-87) to Sir Charles Wood’s Educational Despatch (1854), the movement to educate India was led by the British evangelicals. (Incidentally, if any of you is an aspiring writer looking for a story to write, I would recommend that you write the story of Charles Grant, “The Greatest Englishman that Ever Lived” [from the point of view of the people of South Asia]. This most important player in South Asia’s modernization has been forgotten, because he was neither a missionary, nor a Governor General of India.)

Unfortunately the university movement began in 1858 – the year of the great Mutiny or India’s “First War of Independence” as some prefer to call it. Substantial blame for the mutiny was put on the missionary movement: that in their zeal to reform India, the missionaries had upset India’s socio-religious leadership. Once the responsibility of governing India was taken from the East India Company in 1858 and given to the Parliament, it was decided that the government would not disturb the religious sentiments of the people. The self-interest of the British Raj forbade universities from teaching truth. So although, until that point, reforming and educating South Asians had been a Christian agenda and most secular humanists had been indifferent, if not actually opposed to the education of the “natives”, once the universities began they got the right to promote secular humanism. (That is, Christian values without the biblical worldview.) This undermined the possibility of building enduring freedom and human rights in South Asia.

The Crux of South Asia’s Crisis

The world has a right to ask: can Islamic, Hindu or secular traditions provide spiritual resources for a just settlement? If not, then those who want a civilized society must seek a spirituality that is capable of bringing repentance, forgiveness and reconciliation.