The Church of Christ

(Based on the Word of God; dedicated to the promotion of independence, Indianisation, unity, co-operation, and to the removal of corruption and evil in all forms and in all places.)

The Christian Does Not Struggle Towards a Possible Victory He Proceeds From a Victory Already Achieved

Christian victory does not have as its basis a struggle because it is already a consummated thing to be accepted by faith in the redemptive achievements of our Lord and Saviour Jesus Christ.

The Christian who in the evil day when the enemy attacks did not know how to stand in the strength of the Calvary victory, and appropriate its full meaning and apply its glorious power, will surely find the enemy too much for him.

By F.J. Huegel, Missionary to Mexico.

We are Saved - To Serve! READ 2 CORINTHIANS 5:14-20.

We are not here to lean -but to lift GALATIANS 6:10.

We are not here to absorb-but to give forth LUKE 6:38.

We are not here to be ministered unto but to minister MARK 10:35-45.

We are not hereto be served but to serve others JOHN 21:15-17.

We are not here to hinder but to help MARK 14:3-9

We are not here to be a burden to others-but to bear the burdens of others. GALATIANS 6:2

We are not here to stand on the sidelines and criticise the players - but to get into the game and help win the victory. MARK 16:15.

By T. Myron Webb: “Herald of His Coming.”

Pioneer of Christianity in Maharashtra

Rev. Ramakrishna Vinayak Modak.

• Born 1810 in Poona, son of Vinayak Shastri Modak. Kotwad (Chamberlain) of the last Peshwa, Maratha Kingdom;
• Baptised, October 1842 at Alimednagar, by Rev. Mr. Abbott;
• Ordained to Christian Ministry, 1854;
• Pastor, Second Church of Ahmednagar, First Church, Bombay;
• Professor, Ahmednagar Theological Seminary;
• Died 1887.

We of the family refer to him as Grandfather Modak, the progenitor of the Christian branch of our family. The Christians called him Tatya (Elder-one). The missionaries called him Ramkrishnapunt.

He was the Father of the Christians of Ahmednagar and Bombay their moral mentor, an upright, forthright man of God who spent his life for the development of the Christian church and the uplift of thousands of the Depressed Classes who became Christians.

Although brought up in the Court of the Peshwa, in the midst of Baji Rao’s irregular life, Ramkrishnapunt came from a highly respected, godly family. His father, Vinayak, bore the title Shastri Vinayak Shastri’s character - one of clear, unbiased thinking - was kindly Just and appreciative of the highest moral and spiritual values. It is well illustrated in the only sentence of his which comes down to posterity through a letter written to the United States by Rev. Mr. Abbott. Immediately before Ramkrishnapunt was baptised - bitterly opposed by his family - Vinayak Shastri said to Mr. Abbott: “It is a consolation to me to know that he has not become an outcaste for money, or any vile purpose, but simply for truth’s sake. His motives are good, however much I regret his mistake. It is useless to fight against our fate; what was to be, has come to pass.”

Under the influence and teaching of such a father, Ramkrishnapunt grew up. He was eight years old when the Marathas lost the Third Maratha War to the British, and Baji Rao was exiled from Poona to Bithur. His Kotwad, Vinayak Shastri, chose to go into exile with the Peshwa, and lived at Bithur nearly twenty years.

The Modak family left Bithur about 1835.

Ramkrishnapunt taught a school for the missionaries at Nambori, a village near Ahmednagar. Within the next few years Ramkrishnapunt learned the English language.

In 1842, it was well-known that Ramkrishnapunt would become a Christian. He was the second Brahman to do so in this area. On one of his visits to his family in Poona, he was locked in a room in the family dwelling. The English magistrate of Poona had him released. He went back to Ahmednagar where his parents had arrived from the North. Hoping to intimidate him, his family and their friends persuaded Vinayak Shastri to sue his son for having stolen his clothes, bedroll and drinking-cup. At the trial, Ramkrishnapunt cited his father as his only witness. Ramkrishnapunt asked only one question, did he, his father, really think that his son would ever steal anything? Vinayak Shastri replied, “I will not lie. My son, you would never steal anything. The things you are accused of stealing are your personal property.” The case was dismissed.

Two years later Vishnu, Ramkrishnapunt’s younger brother, was baptised. He refused to take a salary from the missionaries, saying that he would not fill his belly on religion. Vishnu’s grandson, Cyril Raghu Madak, joined Mahatma Gandhi, and among other things, contributed poetry of spiritual depth to Gandhi’s paper, “Young India.” A scholar in both Hindi and English, Cyril came to the U.S.A., sponsored by Dr. E. Stanley Jones, and graduated with Suma Cum Laude (with the highest praise) from an American college.

In Ahmednagar, Ramkrishnapunt settled down as a leader of the Christians. His wife, Radha, loft him when he was baptised. Radha and Ramkrishnapunt never saw each other’s faces again, but every month he gave a portion of his salary for her support and twice a year took three sarees and blouses for her.

One of Ramkrishnopant’s responsibilities was the learning of English and mathematics in the mission school.

After India’s First War of Independence, the British rounded up in Poona suspects in the hope that Nana Sahib was among them. They requested Ramkrishnapunt to identify him. After viewing the prisoners he said to the officer, “I ate the salt of Nana Sahib’s father, I will never betray his son.”

During the first years of Ramkrishnapunt’s service as a Christian, he faced much opposition from other Indians. Rebellious against foreign rule which had taken away their political and economic freedom, the Indians felt that Christianity was a threat to their social and religious life. Meat-eating, western music, western clothing, etc. were in those days concomitants of Christianity. (But Ramkrishnapunt never ate meat, nor changed his name, nor gave up customs which he considered purely social.)

When Ramkrishnapunt was preaching on the streets of Ahmednagar some boys threw lumps of earth at him. He called one of the boys by name and told him to go home and tell his father what he had been doing. Soon afterwards the boy came to Ramkrishnapunt’s house embraced his feet and asked pardon. He was Dinker Shastri’s son.

Ramkrishnapunt’s ethical sense is illustrated in a small incident during his ministry in Ahmednagar. He announced from the pulpit that he had just paid the mission ten rupees for some boards belonging to the school which he had used for his private needs many years before.

His observance of the Sabbath and his insistence on church attendance was long remembered.

In an article written for the celebration of the Mission’s 50th anniversary, he deals with the reasons why so few educated Indians became Christians. He states that although Jesus made a great impression on them, they were not disposed to take communion with the uneducated people who formed the majority of the Christian group. Very few Brahman families in Maharashtra joined the church.

Ramkrishnapunt was independent in his thinking and felt himself under no obligation to be subservient to the missionaries. He never took payment for his services as pastor. Nor did his sons. Shahurad, the eldest son, became a successful lawyer, doing the legal work of the mission for one rupee per year and serving the church as pastor without remuneration. Sumitrarao, a Bible teacher all his life, was a construction engineer.

Ramakriahnapunt, became a close friend of Dr. Robert A. Hume one of the most outstanding missionaries of Maharashtra.

There is little doubt that Christianity and the work which the missionaries were engaged in for the uplift of the masses answered a need which Ramkrishnapunt felt in his heart; he was not interested in saving his own soul only. Doubtless the following poem written by another Christian, Narayan V. Tilak, would have expressed his feelings:

"Am I going to heaven or hell?
I care not! Away with all such thoughts!
Away with selfishness, this suicidal thing,
This mark of sin!

God owns the chariot of life in this world,
I am content that He should be its Driver
If so 1 bring the chariot to His feet.
That alone is my desire, O Father.

Do what you will. Order my journey as You will.
Only fulfil my desire; I ask but that,
Thy servant says, Getting to heaven!
Let others go in there ahead of me!"

(The Rev. R. Shahu Modak D.D. New York).

The Test of Experience

By Chandrashekhar S. Kirby

Age of Reason and Enquiry

In this age of reason and enquiry, man is not content to take everything for granted, or to accept easily everything as true and authentic just because the statements bear the stamp of authority, ancestry or antiquity. He wants to know the answers, not only to the questions, Who? What? When? Where? But also to the more difficult question, How? And to the most difficult question, Why? To probe into the very motive behind.

Here I might mention that generally speaking Who? What? When? Where? Are history and geography questions; and How? Is a scientific and technology question; but Why? Is a psychological question when it relates to the motives of man, and a theological question in relation to God’s motives.

And since man has body, mind and soul, and since the value and importance of these is on an ascending scale, we have to give the higher value and importance to the soul, without neglecting the health and progress of the body and the mind. And just as the body is nourished and sustained by food and exercise, and the mind by education and acquisition of knowledge, so also the soul needs the spiritual food and exercise of prayer and meditation for its health and growth.

Man Needs Religion

And in order to nourish and elevate both the mind and the soul which are so closely related to each other, man needs a religion which satisfies both his mind and soul, or his head and heart, or intellect and emotion, or reason and faith. A religion which appeals only to the exercise of emotion or faith tends to degenerate into superstition or blind beliefs while a religion which satisfies or appeals only to reason or science stands in danger of degenerating into gross materialism.

Such being the case, we find that in modern times, man is shedding a number of blind and superstitious beliefs, as they do not stand scientific or historical or logical tests. He is not, therefore satisfied with fables, legends or mythologies, or mere mottoes, but likes to take his stand on historical events and persons and to derive guidance from them.

The life of Gandhijii is a notable instance in this context. The principle of Non-Violence, was embodied in the life of Gandhijii and was actually demonstrated as a practical and powerful force, it attracted the attention of thousands of our countrymen, who willingly followed his example at the risk of losing their property and even their life.

In this connection I remember Sri C. Rajagopalchan, the former Governor General of India, having contributed an article to The Organiser - a weekly published in Delhi - under the caption, “Man needs Religion”, in which he emphasised the fact that the actual lives of Saints and Sadhus have a more powerful influence than men’s mottoes in moulding and shaping the character and lives of men and specially of the youth.

Choice of a “Guru”

Therefore, in our search for the highest inspiration and guidance, we should use both our head and heart in finding out a spiritual Guru or Master who is himself a true and perfect, Avatar or Revelation of a perfectly Holy, Just and Loving God. He must himself be not only pure and sinless, just and righteous, but also loving and compassionate towards us who are sinners, and must have the power to purify and redeem us from the guilt and power of sin.

In this connection, I would earnestly request all of you, who are not only earnest and serious searchers after the absolute and ultimate Truth, but also tolerant and broad-minded enough to acknowledge and accept the Truth, from whatever source it might come (according to the verse in the Rigveda which says Anobhadrah krutavo yantu viswathah) to study seriously and most critically the life of Jesus Christ, who claims Himself to be the true and perfect revelation or Avatar of the only living and loving God, and who says to every one - irrespective of caste, colour or creed - “I am the way, the Truth, and the Life” and also says, “Come unto me and I will give you peace and joy which the world cannot give and which the world cannot take away from you.” Such a sincere and loving invitation from such a godly and noble soul deserves the serious attention of all Mumukshus who are seriously interested in liberation and peace.

In following this great and wonderful Saviour and Redeemer, I have found great peace and satisfaction for my soul, and He is to me the living Reality who helps me in my trials and difficulties and protects and guides me in my life’s journey. This experience is a source of joy and strength to me in facing and solving the problems of life. I would therefore like to pass on this experience to you so that you too may test Him and experience His redeeming power and love, and live a happy and victorious life in this world and become entitled to enjoy eternal and heavenly bliss at the end of this life’s journey.

(The above represents a testimony given before a learned and experienced audience by Brother Kirby who is a retired officer of Burma Shell. Editor)

Comrades of the Way

SARVODAYA ASHRAM, Batlagundu, So. India.

The darkness is real
To those who see not the Light.
Life Eternal and Universal
Gleams in many a nook and corner
Throughout the world today.

These have been days of testing - and I hope of growth - days of resting and, one prays, of strengthening.

Consolidation. Our foundations are being strengthened at the Sarvodaya Ashram and in the Batlagundu area. There have also been new and real steps forward.

Rukmini, Blain Kossek of Canada, with the help of Kuppanmai, has started substantial health work in the villages.

Franklin Zahn, Quaker and member of Fellowship of Reconciliation, U.S.A., has come to give 2 years to the starting of an area rural rehousing program with the help of “Shelters for the Shelterless” This is revolutionary.

Joseph Roberts, Roman Catholic, former Professor at Notre Dame, disillusioned by western industrialism, has come to find an environment of integrity. We hope he may find it in the starting of the long-planned Ashram in our backward area.

The Benedictine Sarvodaya Ashram still marks time awaiting the dedicated worker who can lead a group in the unique contribution we feel the Benedictine emphasis can make to this area.

Jaganathan and Chandapillai have been busy with land distribution in our Land Gift Movement. They are also organising the landless agricultural labourers that we may make the “Land to the Tiller” movement more real.

Avaiyan is overly busy with the Tamilnad Sarvodaya organisation program. Food distribution, a better agricultural program, universal education program, literacy and citizenship training, village industries and specially spinning and weaving that the employed may have work and cloth to wear, the health and sanitation and composting programs.

The fundamental need is the strengthening of the spiritual foundations that alone can insure a Good Society. But at this point how much all of us fail for the spiritual involves every aspect of life each moment of the day!

Public Relations

We have always taken very seriously our relationship with the larger community, the next village, the next language and cultural area the neighbours with another religion or another economical way of life, the People on our national borders and each one of you! We say in India, “Jai Jagat!” (Victory unto all!) Thus, we eliminate all boundaries. But now to live with the Chinese or Pakistani who looks at life so differently than we do! That is where we are still weak. But we maintain that if we start so in the village, in the local neighbourhood, then we create the solid foundation for universal community!

At an ecumenical work camp, after my address, a staff member remarked. “We all love Keithahn but no one follows him!” I will not accept that judgement but at the same time I know that there is a truth herein disclosed for all on the Frontiers of Life!

True Evaluation

The average visitor to India never sees those who are the “salt of the earth” and their work. Such often talk with the Nehrus, Rajajis, etc., but forget that ultimately religion, or culture or a peace movement are only real when they are of the people. One has to get into the crevices of the villages and urban neighbourhoods to find such integrity. Even the best westerners, staying here several years, can make the most superficial of observations.

I must mention also a Seminar on “Spiritual Values in Education” at the Rama Krishna Vidyalaya. The President of India opened the Seminar. A Central Minister spent the entire time with us. A Minister of a Southern State and a Hindu told of his recent and profound conversion within Hinduism. He came to stress the importance of a spiritual emphasis in education. But the tragedy is that so few Christians are present at such times. We are still bound too much to the old “mission compounds” of the past - to the old and often superficial evangelistic methods of yesterday. Are we not too complacently content with the good work we do in our own tribal lands while the world grows rapidly into a neighbourhood demanding creative and world citizenship?

And all this implies inter-class, inter-caste, inter-neighbourhood international, intercultural and interreligious co-operation. Barriers must be broken while individual and group integrity must rise. Tolerance and understanding and compassion must grow while discipline of self, dedication of soul and utter selflessness must grow.

We must be ruthless with ourselves in a world of hunger; that is, we are Pilgrims of the Cross. At the same time we must be generous to a fault with the “prostitute,” the “enemy” the outcast, “the man on the other side of the tracks”! Did not the Master so do!

The days are trying. They are also full of tremendous hope. I am convinced that, especially in India, the Carpenter of Nazareth is revered more than ever. What a tremendous challenge to his disciples to make his way of life more real in their daily living.

With deep gratitude,

Ralph Richard Keithahn

Mrs. Manorama R. Modak

B.A., Oberlin College, M.A., Columbia University,

37 Madison Avenue Nww York 10, N. Y.

Author: The Land and People of India.

To: Acharya R.C. Das, 129 Dashashwamedh, Varanasi, U.P.

Dear Mr. Das,

First, both Dr. Modak and I thank you for publishing our article on the Early Church in the Seeker.

Then, you will be interested to hear that we have joined an Interfaith Movement, Dr. Modak as President of the All India Federation of National Churches. Interfaith, fellowship and understanding between members of religious groups must take place in the present-day world. We can all be as loyal as ever to our own religion, but we need not live as though we were the only holy ones. We must not allow persecution of one religious group by another to occur again as it did in Hitler’s Germany, and as it does today in parts of America. To kill a Rabbi, as happened in N.Y. recently, just must not occur, especially by Christians, and it is they here who do it. In India, we buy and sell with one another, we have got to build up tolerance and understanding, within our differences.

Dr. Modak and I failed to find any church groups which will accept either churches or Indian clergy who are not employees of their missions. So we turned to the Interfaith Movement, which is managed by people who are not committed to anything but co-operation. Their purpose is co-operation. They have the capacity to recognise the spiritual side of life.

May God protect you in health and in all your needs.

Sincerely, M.R.M.

Consultationism

Editor Sahib,

I have been reading so many reports and findings and statements of so many conferences in your paper that I have lost track of all of them. From committees, we seem to have progressed to conferences and consultations. Can it be called progress? I don’t know. Every subject or problem we think of we want to make the theme of a consultation. Every one of our organisations competes with others in arranging conferences and consultations. Anyone who is appointed to a new post begins work by calling a consultation. Set up a new body with a Secretary, and he will immediately organise a conference. Make a suggestion in a committee, and you have a consultation on you.

We all suffer from “consultationitis” We seem to do everything only in terms of consultations and conferences, so much so, they are in danger of becoming substitutes for real work. I do understand meeting for prayer, worship and discussion of our work as groups of workers. Occasionally certain groups at top levels must meet to discuss policy, strategy perhaps, and make recommendations which must be carried out. But conferences on every subject merely to produce nice reports which lead nowhere because nobody cares for them, we must keep to the minimum, I think. This applies to everyone, not just to one church.

Producing a report is the main object at these gatherings. If one is not ready by the time the conference or consultation ends, the organisers get very worried. If a report does not exist, it is written up somehow. The delegates, tired and anxious to go home, leave it to others.

These reports could make up a nice library. They represent our work and achievements. “What have we done in such and such a matter in our church?” if someone asks, the answer is “Oh, we had such a fine consultation (or conference or institute). Here is the report.” Copies are sent to the U.S.A. and our friends they are very much impressed. But what happens here after the consultation? The report stays on the shelf.

Correct me if my simple thinking is faulty, but what I am worried about is that we may tend to be completely satisfied with reports and findings and stop there. Already many of our organisations, church as well as ecumenical - are making a series of conferences a substitute for concrete work. The usual explanation is - if no one follows them up with action it is surely not the fault of the organisers? The findings are there (on the shelf) for anyone to follow.

But we are all responsible for gatherings which we know we are not going to take seriously. We need to pause now, I think, and keep those gatherings to the minimum. When they are essential, and we do have them let us take them seriously, plan to take the findings to the people, the rank and file of the church, and see that something is done about them, even if it is a rejection. Otherwise, we shall continue to waste a lot of money (usually it is someone else’s money) and a great deal of time.

Besides, we have organisations with full-time staff who do nothing but hold conferences, let us abolish them. If we don’t know what to do about some work except hold a consultation, let us not do anything. If we have plenty of money for conferences, let us give it to our preachers.

Yours Emphatically,

SIMPLE SIMON,

PS. - By the way, when are you holding a consultation with your contributors?

A Question of Morality

The issue of morality in relation to birth control should be dealt with directly and positively. A number of non-Catholic Church bodies have passed resolutions affirming that the weight of moral judgement lies on the side of responsible, planned parenthood. Such resolutions should be publicised. The 1958 statement issued by the Lambeth Conference the Anglican churches, for example should be brought to the attention of legislators in Illinois and Washington and of officials at the U.N.

There are many lands today where population is increasing so fast that the survival of young and old is threatened. We believe that it is the duty of the better developed countries to help such countries become self-supporting in food supplies and health measures through technical and other aids. In such countries, population control has become a necessity, Abortion and infanticide are to be condemned, but methods of control, medically endorsed and morally acceptable, may help the people of these lands so to plan family life that children may be born without a likelihood of starvation.

The position written into the Methodist Discipline in 1956 is even more to the point: “We believe that planned parenthood, practiced in Christian conscience, may fulfil rather than violate the will of God.” Equally explicit is the affirmation made by the 1959 General Assembly of the United Presbyterian Church, U.S.A. “The proper use of medically approved contraceptives may contribute to the spiritual, emotional and economic welfare of the family.” This position is sound, but something more is needed. To counteract the charge that birth control is immoral we need an equally unequivocal declaration that the proper use of medically approved contraceptives is moral and that fertility uncontrolled by morality is evil. A clear and quotable statement to this effect, issued in the name of a denomination - or other church body, perhaps the National Council of Churches-might make a considerable difference.

Editorial.

The Christian Century.

May 1, 1963.

An Open Letter

1. The Secretary. Bible and Medical Missionary Fellowship, 39, Ladbroke Grove, Aollann Park, London W. 11.
2. Methodist Missionary Society, 25 Marylabone Road, London N.W.1.
3. London Missionary Society, 42, Broadway, Westminster, London S.W.1.
4. Church Missionary Society, 6, Salisbury Square, London E.C.
5. Survey Application Trust (World Dominion Press) 59, Brayanston Street, Marble Arch, London, W.1.
6. United Literature Society, London.
7. Wesleyan Reform Union.

Dear Friends,

The Benares United City Mission was your creation in 1929 with the Rev. J.C. Jackson (L.M.S.) as the Superintendent. I had the privilege of joining this Mission in 1930 as the leader of evangelism among the orthodox believing Hindus, Pilgrims, Sadhus, Sanyasis and the educated people. There is ample evidence of the guidance of Holy Spirit and sufficient proof that our ministry was fruitful. This has been indicated in the annual (confidential) Reports during the 18 years from 1930 to 1947. Unfortunately, the mission was discontinued from 1948 after my retirement, but as I felt I should continue my ministry in this city I took out the “Khristpanthi Ashram” from the Mission Compound where it was an adjunct to the Mission, and established it in rented rooms on my personal responsibility. God blessed us through the Ashram more than we imagined and this is indicated in a recent booklet “God’s Redemptive Acts through one who found Life” copies of which were sent to you.

After the closure of the Mission, the Bungalow was rented to Government and the servants quarters to poor Christians. The Methodist Mission here became the caretaker of the properties. The late Rev. W. Machiu, Chairman of the Methodist Synod and Mr. A.J. Dain, Secretary of the B.M.M.E. assured me that the land lying fallow around Bungalow would be allotted to landless poor Christians especially to workers of the Mission so that some Christian witness might continue to be given through the congregation thus formed. But within a few years of mismanagement, inefficiency, and corruption have spoilt the whole situation. Taking advantage of the weakness of those in charge, the Town Improvement Trust have thrust in unnecessary roads through the compound causing a loss to the mission. Plots have not been allotted to any faithful mission workers but to others, not great lights in the church, some of whom are wealthy. My own application for a small site has been twice thrown into the waste paper basket and I have been thoroughly ignored though I gave 18 years of strenuous and faithful service to the B.U.C.M. There is obviously much corruption in the dealings. Some Indian priests have erected big houses for personal residence and renting for business. It is a talk of the town. You should cause a probe to be made into this infamous matter.

On top of it, it is said that the Landlord has brought a court case claiming that originally the land was partly given free and partly for a low price for service to humanity and cannot be allowed to be sold for business in this manner. This has added to the bad name Christians suffer from, for various other things. More or less similar and scandalous things have happened and are happening in other local missions and churches, Well paid and comfortably living leaders, European and Indian, are there. But whom do they lead, or where do they lead? Some of the Indians have been trained abroad and enjoy fantastic salaries and palatial buildings. They know nothing about India or Hinduism and are unable to unveil Christ. They keep up a show of work through building organisations supported by a budget. All their human efforts have been barren over long years. Is this the witness of the Christian Church to the Hindus and Muslims ? It is really shameful. You should either mend or end all things in the interest of Jesus Christ and his true Church.

Acharya Rev. R.C. DAS, M.A., a humble follower and servant of Christ, Khristpanthi Ashram VARANASI (U.P.)

Notes

The One Lakh Bethel Church, Calcutta

Last summer we were accidentally present at the opening service of their new building for worship, in the Park Circus Area. Naturally we had the idea that the ceremony would be over in half an hour’s time. But it took nearly two hours. The hall was packed and many stood on the corridor. The audience was mainly Pentecostal, but there was a cross-section of Calcutta Christians of many other denominations. The meeting was presided over by the American head of the A.G. Mission but was mainly conducted by Brother Debi Prasad Rai Choudhury - the Superintendent of the Church. The language used was Bengali interpreted with English songs, Praise the Lord, hallelujahs etc. The songs composed for the occasion were simple and inspiring but the music in many cases and the instruments used were not Indian.

The President’s long speech uttered with artificial force was peroration on the subject of the temple oi God based on an Old Testament text. The whole service seemed to us to be full of the spiritual propaganda, self-assertion, and self-righteousness verging on spiritual egotism. It was repeatedly asserted with some pride throughout the service - in speeches and prayers - that the site purchased, and the building erected were the direct answer to prayer whereas to everybody’s knowledge it was possible mainly through ample American dollars. What percentage of the entire cost has been met by real Indian money? Is a legitimate question in the seventeenth year of Indian Independence in the latter half of the 20th century. Then the whole architecture and fittings and furnishings are of thorough modern American style and expensive. One understands that there are plans on hand, to purchase the Pastor’s quarters with ever-flowing and overflowing western money. Who owns these costly and luxurious properties? Is another pertinent question.

The whole ceremony lacked reverence - the spirit of humble gratitude and quiet sanctified dedication - which one expected to find in a ceremony of this kind. The service was full of hurrays, and noisy. We are familiar with ordinary Pentecostal meetings throughout the country, but one expected this service to be more simple, quiet and respectful. Indeed, it was not a dedication service but a public mass meeting for self-glorification and for exaltation of particular narrow section.

One thing that especially pained us was a number of men representing different churches and missions seated like a dumb cattle show on the big platform - probably they call it pulpit. It seemed they were displayed there not for Christian co-operation and sympathy but for a show of Pentecostal prestige and power over others. It is also strange and unfortunate that some literate men and women of other denominations - probably because of their apparent frigidity or foreseen misunderstandings with authorities or for family unhappiness - have in recent years gone and joined this borrowed emotionalism from U.S.A. thoroughly unsuitable to our country’s culture and spiritual development and harmful to an Indian’s religious psychology. They ought to have tried to reform their own churches of any weakness or deficiency. Pentecost is God’s gift to all flesh (Joel 2:28). It is not a monopoly of a particular group but belongs to the whole church. The first Pentecost made the apostolic church soberly clad, practically loving, and gave them quiet courage for witness. One cannot but be thankful for the appearance of the Pentecostal movement in the world Church in these latter days, but unfortunately our American brethren have canalised this spiritual force into a narrow sect adding to the hundred and one denominations already there. And some of our Indian friends have fallen a prey to this artificial sentimentalism called religion. It has been reinforced by money, organisation, prestige and number; quality is being forgotten. One understands that the American Pentecostal mission is responsible for an air-conditioned church in Calcutta. God cannot be worshipped in luxury, comfort, easy circumstances, He can be known and followed only in simplicity, asceticism, hardship, suffering, and sacrifice - that is the way of the Christ - the “Man of sorrow acquainted with grief”. The Lord condemned the Temple (Matthew 24:1-2) and cursed it. It is He who said “God is spirit, and those who worship Him must worship in spirit and in truth” etc. John 4:20-25. But are not many Christians glorifying the church building over against the Lord of the Church - the Body of Christ?

Since Rome the Church has more or less forgotten that she is the living body of Christ and has exalted stone and bricks money and organisation. In this country of India a land of sages, saints and seekers a secular and materialistic church is a great hindrance. Billions of money is being spent on church buildings, cathedrals and chapels, on organisations, on plane journeys expensive training of young Indians in U.S.A. for work in India - right in the midst, and within sight, of shameful poverty, scandalous filth and disease, and nakedness and slavery in undeveloped countries in Asia and Africa. What an example Christians are showing!

We write these lines with some sorrow, but not to condemn our Pentecostal brethren, among whom we count many sincere friends, but to seriously warn them and others (vide Editorial Notes in the Church of Christ; Occasional Papers No. 2) against the degradation of the simple and direct religion of Christ. Let them examine themselves and save the Pentecostal movement from freezing into narrow and intolerant groups and develop it into the service of the Church in general so that more men and women filled with power, joy, holiness of the living Spirit may strengthen her and at the same time be true witnesses of the Lord. To be sure, there are believers and disciples in different branches of the Church - baptised of the Holy Ghost and led by Him into glad and quiet service and witness. What hinders a rally of all true people of God for a great venture of Faith in this country?

Foreign Mission

The Assembly of the Church of Scotland

The debate on the Foreign Mission Report was one of the best in the Assembly. The Convener the Rev. James Munn, said that every independent Church which had come through the work of the Church of Scotland, and there were at least 11 from the Eastern Himalayas to the West Indies, were clamouring for continued association with, and missionary support from, Scotland. They were considering the place of the missionary in the Overseas Church and to that end proposed consultation in Scotland with leaders from the Overseas Churches.

The Guardian - Madras

Comments

This is the policy of conspiracy of missionaries and their Overseas native slaves to maintain their vested interests.

Rev. R.C. DAS VARANASI

PLEASE NOTE Owing to labour trouble in the Press, I regret the unavoidable delay in publishing the Church of Christ No. 2. - Editor

Edited and Published by:

Rev. R.C. Das, M.A.,
Khristpanthi Ashram,
129, Dashashwamedh, Varanasi, India

Printed at:

Evangelical Press,
“CHRIST NAGAR MISSION”,
Badagayedapadavu Post, Mangalore Taluk, S. India