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Narayan Vaman Tilak was raised in western India in a Brahmin family as a Hindu of the highest caste. He was an ardent nationalist and gifted poet. Baptized in 1895, he remained one of the most highly placed Hindu leaders to turn to faith in Jesus Christ. This book tells Tilak’s story as a pioneer in Protestant mission history.
Narayan Vaman Tilak was raised in western India in a Brahmin family as a Hindu of the highest caste. He was an ardent nationalist and gifted poet. Baptized in 1895, he remained one of the most highly placed Hindu leaders to turn to faith in Jesus Christ. This book tells Tilak's story as a pioneer in Protestant mission history.
This Is A New Release Of The Original 1919 Edition.
Patrick O'Connor highlights specific action-oriented principles from the teachings of George Patterson as he guides the reader through the various aspects of cross-cultural ministry: the gathering of new believers, the development of new churches, the mobilization of new churches into a movement, the training of new leaders, and the departure of the pioneering ministers.
A Call to Follow Jesus When He Challenges Our Traditions There are many challenges to adequately representing Jesus to the majority world, and often Western Christian traditions create unnecessary hindrances to people accepting His truth. This book grew out of many interviews with Indian Jesus-followers—both Christians and Yesu bhaktas—who identified painful stumbling blocks to receiving and sharing the gospel. While Hindus often have a high view of Jesus, they struggle with the conventions, practices, and labels around "church." Christian Barriers to Jesus uniquely challenges readers to examine nine barrier-producing Christian traditions, exploring: • The assumptions Christians may hold about the value, origin, or necessity of their customs • The concerns Hindus commonly raise about traditions that confuse, offend, or alienate them • Teachings from Jesus in Scripture that often question the same ideas or practices Pennington suggests that by not asking deep enough questions about what is essential for following Jesus and what is a non-essential human invention, the church is unnecessarily alienating millions of people from Him. As a body, it is time to honestly address these concerns, developing new patterns of discipleship that reveal Jesus’s heart for breaking down barriers instead of creating them. The analysis presented in this book will empower readers to critically examine their personally cherished traditions and the purity of the gospel they present, with insights that are relevant in all contexts.
This book describes how Hindu people experience and respond to Jesus Christ. Through moving personal stories, biblical reflection, and practical wisdom, Shultz introduces us to the centrality of family, the covenantal relationships that make up Hindu social life, and the yearning for authentic spiritual experience.
When Hindus and Sikhs become followers of Christ, what happens next? Should they join Christian churches that often look and feel very unfamiliar to them? Or to what degree can or should they remain a part of their Hindu/Sikh communities and practices? Uncomfortable with the answers that were provided to them by Christian leaders in northwest India, six followers of Christ began Yeshu satsangs (Jesus truth-gatherings) that sought to follow Christ and the teachings of the Bible while remaining connected to their Hindu and/or Sikh communities. Ecclesial Identities in a Multi-faith Context analyzes the contextualized practices and identities of these leaders and their gatherings, situating these in the religious history of the region and the personal histories of the leaders themselves. Whereas Christians worry that the Yeshu satsangs and related "insider movements" are syncretizing their beliefs and are not properly identifiable as "churches," Ecclesial Identities analyzes the Yeshu satsang's narratives and practices to find vibrant expressions of local church that are grappling with questions and tensions of social and religious identity. In addition to its ethnographic approach, Ecclesial Identities also utilizes recent sociological and anthropological theory in identity formation and critical realism, as well as discussions of biblical ecclesiology from the book of Acts. This study will be a helpful resource for those interested in global Christianity, the practices and identities of churches in religiously plural environments, and the creative ways in which Christ-followers can missionally engage people of other faiths.
Jones recounts his experiences in India, where he arrived as a young and presumptuous missionary who later matured into a veteran who attempted to contextualize Jesus Christ within the Indian culture. He names the mistake many Christians make in trying to impose their culture on the existing culture where they are bringing Christ. Instead he makes the case that Christians learn from other cultures, respect the truth that can be found there, and let Christ and the existing culture do the rest.
This study examines an indigenous phenomenon of the Hindu devotees of Jesus Christ and their response to the gospel through an empirical case study conducted in Varanasi, India. It analyzes their religious beliefs and social belonging and addresses the ensuing questions from a historical, theological, and missiological perspective. The data reveals that the respondents profess faith in Jesus Christ; however, most remain unbaptized and insist on their Hindu identity. Hence, a heuristic model for a contextualized baptism as Guru-diksha is proposed. The emergent church among Hindu devotees should be considered, from the perspective of world Christianity, as a disparate form of belonging while remaining within one's community of birth. The insistence on a visible church and a distinct community of Christ's followers is contested because the devotees should construct their contextual ecclesiology, since it is an indigenous discovery of the Christian faith. Thus, the "Christian" label for the adherents is dispensable while retaining their socio-ethnic Hindu identity. Christian mission should discontinue extraction and assimilation; instead, missional praxis should be within the given sociocultural structures, recognizing their idiosyncrasies as legitimate in God's eyes and in need of transformation, like any human culture.
Biography of Narayan Vaman Tilak, 1861-1919, Marathi poet and a Christian convert from Hinduism.