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Rishi Sunak’s wealth and why he doesn’t apologise for it

Commentary on wealth prompts Rahil Patel to explore Hindu, and Christian, attitudes to prosperity.

Rahil Patel

Rahil is a former Hindu monk, and author of Found By Love. He is a Tutor and Speaker at the Oxford Centre for Christian Apologetics.

A red carpet lies on a grand entrance to a newly constructed Hindu temple.
A £86m Hindu temple newly constructed in the UAE.

When Rishi Sunak was on the verge of becoming the UK’s first Asian Hindu Prime Minister much of the British media was hounding him about his extraordinary wealth . At the time, the BBC’s North America editor Jon Sopel had just returned to London from Washington DC and commented on Twitter/X that the media commentary on Mr. Sunak’s wealth were ‘very British’ in nature. After considerable time covering the America’s financially seismic politics we might sympathise with Mr. Sopel’s diagnosis. 

However, the question of money and wealth in politics or elsewhere for that matter is not just a cultural divide between Britain and America. It is a significant religious divide between those of the Christian faith and those from a Hindu background.  

A startling truth that many Christians is that in Christianity you can’t serve God and Money. In Hinduism, you can. In fact, you must! Dharma (moral duty), Artha (wealth), Kama (pleasure) and Moksha (liberation of the Self from birth and rebirth) are the four ‘spiritual paths’ all Hindus of all traditions must pursue (unless one decides to take a more monastic route of course)! 

PM Sunak could have shot back at the press by simply saying, ‘could you please not offend my Hindu faith!’ Frankly, he would have been one hundred percent right. And as a minority faith believer in today’s United Kingdom  that volley response to a hawkish media would have halted them in their tracks. For better or worse, Christian political leaders can’t get away with that sort of thing… 

Wealth is a sign that ‘God is on your side.’ The only catch I must hasten to add is that when money is asked from a Hindu, one must not hesitate to give it away. 

It is true, along with all the intricately meditative, contemplative and devotional teachings across various Hindu traditions, nearly every single Hindu Guru will encourage and guide their followers to pursue money. After all, that’s how one builds beautiful temples and grows the Hindu faith. The Swaminarayan Hindu Movement for example have spent close to $700m building temples in North America over the last twenty years alone. Temples and shrines line the streets and sideways of India supplying its one billion Hindus plenty of space for belonging, prayer and worship. 

The Hindu concept of a temple to house the images of god is a Greek import into Hinduism during the fourth century AD. It is now a central spiritual pillar across all Hindu religions and money plays a key spiritual role lying  primarily on the shoulders of the Hindu believer. 

Temples tend to attract more wealth. The famous Tirupati Balaji Temple in South India’s Andhra Pradesh State has a net worth more than the market capitalisation of companies like Nestle, Wipro or Indian Oil Corporation.

Yes, it can be very transactional for Hindus at times but then there is a beautiful reminder in the minds of many Hindus that says, “it’s not mine anyway.” 

Tithing is a huge part of a devout Hindu’s life and so making money to give away is equally important. Wealth is a sign that ‘God is on your side.’ The only catch is that when money is asked from a Hindu, she must not hesitate to give it away. That’s the spiritual trick that reveals the attachment or detachment to money in a devout Hindu’s life. This spiritual test almost gives the guru the upper hand. His or her work will always flourish.  

In my life as a Hindu monk I have witnessed time and again how Hindus have been struck by the selfless giving of Christians and more so to causes that would never cross the mind of a Hindu.  

Giving to the downtrodden and marginalised in India is a very Christian action as it contradicts how a Hindu must play out their karma if they are destined to be poor or destitute. Hindus prefer to give to temples and earn god's direct blessing. Yes, it can be very transactional for Hindus at times but then there is a beautiful reminder in the minds of many Hindus that says, “it’s not mine anyway.” 

Every Hindu seeks Moksha (a liberation of the Self from birth and rebirth), not Salvation. One of the four key practices for that ultimate liberation from birth and rebirth is Vairagya which is to remain detached from earthly pleasures. Hindu doctrine does not say one can’t enjoy wealth but does say that if it is not in your possession one day for any reason one mustn’t lose Stita Pragnata (a still and balanced mind). Staying unaffected is the aim. If you are unaffected at the loss, your Atma (the Self) is very much on the path to Moksha.  

Famous stories of detachment to wealth are often woven into Hindu teachings as a healthy reminder. The ancient Hindu king Janaka sat rooted to the spot listening with rapt attention to his guru whilst his palace in the famous city of Mithila south of the Himalayas was burning. Ironically, it was the monks that stood up and ran to fetch their burning robes and food bowls revealing how detachment is an internal affair. 

Whilst money might deal with the ideas of detachment and attachment in a Hindu world it doesn’t really deal with the deep longing in the human heart which is to be able to trust in someone who is a good Father for all one’s needs. The deep but unknown longing that God has your back and will provide even when you falter or fail is never fulfilled. This is where and when Karma puts the final nail in hope’s coffin for a Hindu and this is why there is always a sense of restlessness and striving simmering underneath the face of spiritual detachment at all times. “All my worth in God’s eyes and man lies in this accumulation of wealth” is quite a common but subtle heart posture. This is not articulated in the mind of course but it is the engine driving the relentless hard work. 

Yes, Indians are a very successful community at every level of western society. The culture of family and frugality plays a good role in that success but if we were carefully and respectfully to place a microscope over the heart and mind of a Hindu the intricate mechanism behind the ‘success’ is running on the pistons of striving and performance. It is a tiring and gruelling inner world.  

Detachment from the world or money does not bring the rest, joy and hope that the heart  truly cries and craves. 

Jesus often talks about money because it’s probably the best tool for revealing the heart. It highlights the obvious pitfalls of the prosperity gospel whilst equally but more subtly exposes the false spiritual facade of the poverty gospel. “It’s very spiritual to be poor” can sneak into our hearts under the guise of humility quite often. Apologising for the Father’s blessing in life is one of many signs of the poverty gospel. To revert back to Jon Sopel's transatlantic perspective, the prosperity gospel is quite obvious in parts of the American church but the poverty gospel not so much. And, in my view it is quietly hidden in parts of the British church.  

You can give money because you are genuinely generous while others may part with money because they are guilty for having it! And yes, there are those of us who give away money because we are simply bad stewards of money. It all looks very much the same but Jesus is interested in the heart and what this profound tool amplifies in that deep and protected place.  

One very awkward question Hindus tend to ask a Christian when they feel a level of trust has been developed is ”why aren’t you financially blessed by your God?” It’s a fair question now that we know a Hindu’s general worldview on the matter. A Christian can answer by offering the security and sense of significance that Christ offers not just intellectually through eastern-style self-talk but by His Spirit who dwells in the heart of a believer. If wealth is added to that, so be it but one doesn’t chase after or apologise for it.  

Detachment from the world or money does not bring the rest, joy and hope that the heart  truly cries and craves. An “unaffected mind” brought forth with striving and performance is not the same as the deep Peace th that Jesus wants to offer.  

When Mahatma Gandhi was fasting during his ‘Quit India Movement’ he wasn’t fasting in the Hindu context of immolation of the body’s desires. Instead he fasted for those in the British administration, who he believed from his knowledge of the Christian faith, were slaves to money and power. He made this very clear in a letter to Lord Irwin who was the Viceroy of India during the Independence struggle.  

He knew that Christians should have one master uncoupled from mammon and if he used Christian principles against a civilisation based upon the message of the Messiah he would stand a far better chance.  A Hindu was fasting, for a Christian result. In short, he was fasting in the most un-Hindu way… 

Prime Minister Rishi Sunak recently in January 2024 revealed his weekly fasting routine in the aim of a ‘balanced lifestyle’ so that he can indulge in ‘sugary treats later in the week.’ Not quite the same as Gandhi’s desired result but still a devout Hindu at that and quite unapologetic about his wealth.

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Théoden and breaking the spell

Bernard Hill’s most famous role sheds light on where humanity needs to be.

Theodore Brun

Theodore is author of the historical fiction series The Wanderer Chronicles. He previously studied Dark Age archaeology at Cambridge, and afterwards worked in international law.

A movie scene of a king and prince walking confidently.
Bernard Hill, middle, in The Lord of the Rings.
New Line Cinema.

Recently we saw the sad passing of Bernard Hill, one of the great British actors of his generation, whose career enjoyed many high points. Hill came to prominence, in Britain at least, in the 1980s with his role as an unemployed tarmac-layer in the BBC series Boys From the Blackstuff. Through the 1990s, he went on to star in a number of big budget Hollywood feature films, such as The Ghost and The Darkness, Titanic, and The Scorpion King. But his best-known role, the one which won him global recognition, was as King Théoden in Peter Jackson’s Lord of the Rings trilogy. 

In both Tolkien’s book and Jackson’s adaptation, the character of King Théoden plays a pivotal role in making a stand against the forces of evil advancing under the banners of first the wizard Saruman the White in The Two Towers, and then the Dark Lord Sauron himself in The Return of the King, the trilogy’s climax. 

Théoden’s character arc is as heroic as any in Tolkien’s epic. But perhaps the most memorable moment within it comes when he is first introduced. Gandalf comes to Théoden’s hall of Edoras to rally support against Saruman’s rampaging armies of orcs. But instead of a redoubtable king and ally in the fight against their common enemy, he finds a weak man buckled under the weight of old age and infirmity, cowed by fear and indecision, and enthralled to the counsel of Grima Wormtongue - whom Gandalf reveals to be an agent of Saruman. 

In Jackson’s version, Gandalf ‘delivers’ Théoden from his enthrallment, in effect breaking the spell of inertia and inaction which Saruman, through his minion Wormtongue, has cast over him. Théoden awakes from his bondage, is physically rejuvenated, and is now able to rise and take his proper place in the battleline against Sauron’s evil power. In Tolkien’s version, Théoden has more agency. He chooses, at last, to throw off the counsel of Wormtongue and cling to the slim thread of hope which Gandalf represents, however desperate it may seem. 

It is a powerful image, and one from which we can and must learn today.  

Our ears are open to so many voices through both mainstream and social media that it becomes a matter of extreme importance to be able to discern who is Gandalf and who is Grima Wormtongue?

Few would deny that recent times have revealed new and determined manifestations of evil in our culture and our world. And yet, both inside and outside the church, these latter years have also been characterised by a feeling of helplessness and inaction in the face of such evil. It’s common to hear both men and women complain that they feel unable to speak up in opposition to what they perceive as wrong. They have been silenced. Either those who dare to speak up find themselves cancelled. Or else those who don't self-censor, keeping their mouths shut and their heads well below the parapet. Like Théoden, they lock themselves away in their hall. In this latter case, the battle is ceded without ever having drawn a sword. 

As the famous Edmund Burke quote goes: ‘The only thing necessary for the triumph of evil is for good men to do nothing.’ Much of the church, some might dare to say most of it, resides in this place of cowed inaction. Enthralled and confused by the Wormtongue whisperings of the media as mouthpieces for agendas diametrically opposed to the good, we have willingly subjected ourselves to this spell. And the consequence? Like the Westfold of Rohan, the land is burning. 

It is not controversial to say anyone who cares about our culture and its future needs to awaken from their slumber. Needs to cast off - or else have cast out - the gag of silence. But what is more troubling perhaps is that, even having done that, we cannot agree on what is evil and what is good. 

In the Bible, the devil is portrayed as often masquerading as an angel of light. And it warns against the descent of some cultures into a state of such moral confusion that God’s ordinances are inverted: good is called evil, and evil is called good.  

So how are we to navigate our way through this mire of uncertainty? Warnings against misinformation and disinformation abound. And yet, those in positions of power who proclaim them may equally be charged with propagating untruths and dissembling realities, all for the sake of shoring up their own power structures.  

All this is to say - our ears are open to so many voices through both mainstream and social media that it becomes a matter of extreme importance to be able to discern who is Gandalf and who is Grima Wormtongue? 

Tolkien’s choice of the name Grima Wormtongue is significant. ‘Grima’ derives from the Old Norse word, grímr which means ‘mask’. ‘Worm’ similarly derives from another Old Norse word: ormr which means ‘snake’ or ‘serpent’.  

As such, it throws us right back into the Garden of Eden and the honeyed words of the serpent which led humanity into such disaster, offering some purported good up front, while concealing the calamity (and shame) which comes hard on its heels. If we are to stand up and contest the modern manifestations of evil, we must be able to recognise the side of the field of battle on which to take our stand. 

Who is Gandalf? In Tolkien’s world, though he hated the idea of his work being interpreted as allegory, Gandalf does represent the Christ figure. And Sauron in turn suggests the Anti-Christ - a nebulous figure arising from scripture, poorly understood at the best of times. But somehow the fountainhead from which, humanity is told, all evil must flow. 

But if humanity thinks of Christ on the side of good, and Christ as the most human of us all, perhaps this provides a yardstick by which we can discern the lines of battle.  

Is it human or anti-human to stand up for life at its most vulnerable? Is it human or anti-human to stand up for the family unit? Is it human or anti-human to honour and celebrate each and every Imago Dei as they were created to be? Is it human or anti-human to safeguard a parent’s right to speak good into their children’s life? Is it human or anti-human to preserve the innocence of our young? Is it human or anti-human to challenge systems of power which enable all kinds of exploitation and other self-evident evils? 

First we must awaken. Then we must choose our side. And finally, like Théoden, we must ride to the fight. 

 

Visit Theodore's web site, and follow him on Instagram and X.   

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