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 Form of the Church

By A. Skevington Wood, Ph.D.

We live in an age of unprecedented concern for Christian unity. Never before has there been such widespread preoccupation with schemes of amalgamation. Some of it amounts also to an obsession, so that we may be prevented from getting on with the real job of the Church in evangelism.

Whatever attitude we take to the ecumenical movement - we cannot possibly ignore it. Certain basic issues are raised by it which need to be reconsidered and redefined. One of them is the question of Church order. Reunion proposals inevitably involve a plan of ecclesiastical government, and challenge us to examine afresh the Scriptural pattern.

For evangelicals the matter is settled by Scripture. We accept the Word of God as the sole rule of faith and practice within the Church. Others may be prepared to superimpose the authority of tradition, or allow for the evolution of organisational forms, but our stand is taken on Scripture alone.

It is our belief that this criterion holds good with respect to Church order as in any other sphere. Only by abandoning this standard can innovators press their case. If it is assumed that the New Testament does not provide a blueprint and that we are at liberty to concoct forms of government at will, then, of course, there is no limit to improvisation. Or, alternatively, some type of oversight may be insisted upon to the exclusion of others equally sanctioned in Scripture. Is the New Testament neutral or normative with reference to Church order? Does it speak or does it not?

Two arguments are frequently advanced by those who set aside the finality of Scripture in this matter. It is said that we must not expect to find a definitive pattern of Church government at such an early stage of development as the New Testament represents. In later ages the Holy Spirit has made further revelations and in His office as Teacher of the Church. He has guided God’s people into all truth, according to the promise of Christ Himself. But there is no suggestion whatsoever in the New Testament that the Spirit discloses anything which goes beyond the original apostolic testimony recorded in Scripture. There is more light and truth to break forth from God’s holy Word, but not beyond it. (or against it. - Editor.)

The other argument rests on the unproven assumption that certainly the disciples, and possibly even our Lord Himself, were mistaken about the imminence of the Second Coming. They imagined that it was just around the corner, and for this reason the arrangements for the oversight of the Church were left in a tentative and temporary state. This theory really does little more than illustrate how one false supposition can lead to another. It implies that the Holy Spirit also laboured under misapprehension, since He is at once the Inspirer of Scripture and the Guide of the Church. In any case, it is the later literature of the New Testament which displays a major interest in Church order, which would hardly be the case were this preposterous theory true.

What, in fact, do we find in the New Testament relative to the form of the Church? It has the elements of an ecclesiastical monarchy in the position which is assigned to the apostles. It has the elements of an ecclesiastical oligarchy in the fact that the rulers of the Church are almost always spoken of in the plural. It has the elements of an ecclesiastical democracy, in the fact that the appeal which St. Paul makes to the Corinthians on a question of ecclesiastical discipline is made neither to bishops nor to presbyters, but to the community at large. It offers a sanction to episcopacy in the fact that bishops are expressly mentioned, and their qualifications described; it offers a sanction to Presbyterianism in the fact that the mention of bishops is excluded from all but one group of Epistles. It supports on the other hand the claim of the Montanists of early days and the Puritans of later days, in the pre-eminence which it assigns to spiritual gifts.

Moving to a more recent period, here is Canon B.H. Streeter. After an exhaustive survey of the Scriptural evidence, he comes to this conclusion. “In the Primitive Church there was no single system of Church Order laid down by the Apostles. During the first hundred years of Christianity, the Church was an organism alive and growing - changing its organisation to meet changing needs. Clearly in Asia, Syria, and Rome during that century the system of government varied from church to church, and in the same church at different times. Uniformity was a later development.” Canon Streeter went on to speak of obstacles in the way of unity. Then he added, significantly, “But perhaps the greatest obstacle is the belief - entertained more or less explicitly by most bodies of Christians - that there is some form of Church Order which alone is primitive, and which, therefore, alone possesses the sanction of Apostolic precedent. Our view of the historical evidence has shown this belief to be an illusion. In the Primitive Church no one system of Church Order prevailed.”

Our final quotation is from Dr. F.W. Dillistone. He sees “a living organism which is flexible enough to include vigorous covenanted fellowships within its integrated life or a federated community which is diversified enough to include organic societies within its constitutional covenant, as two possible interpretations of the nature and function of the Church in the purpose and design of God.” Incidentally, this picture of organisational diversity within an essentially spiritual unity is confirmed in a striking chapter in Professor C.F.D. Moule’s The Birth of the New Testament (1962) on “Variety and Uniformity in the Church.”

We are reminded of the race in Lewis Carroll’s children’s story - “Everyone has won, and all shall have prizes.” The form of the Church in Scripture was confined to no single external expression. The fundamental spiritual unity of believers in Christ was manifested in a diversity of outward modes. This we believe to be the Biblical norm of Church order. Functional varieties cohere in Christ. He is the great Head of the Church. He stands in a vital, organic relation to it. He fills it with His life, through the Spirit. The Father “hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fullness of him that filleth all in all” (Ephesians 1:22,23).

— The Movement for World Evangelisation.

SARVODAYA ASHRAM, BATLAGUNDU, SO. INDIA, August 15, 1964.

Comrades of the Way:

I here become a citizen of India and think of myself as a citizen of all nations. I renounce all war preparations and segregation of any kind. I give my loyalty to a new and free nation that “fought” via “non-violence” that has produced the Tagores, Gandhis, Nehrus and Vinobas of my generation; that has helped me to emerge from narrow national walls, to escape from national denominationalism, to come out of my Mission Compound; to release myself from a privileged status to join the family of the disinherited.

For several years I have identified myself with Sarvodaya, “welfare-of-all,” “unto this-last” Movement which strives for its ends by Satyagraha, the Way of Truth in Love. I am convinced this is the biggest expression of the Way of the Carpenter of Nazareth that we know in the world today, “The most significant movement in India.” It tries to take seriously some of the most important Jewish-Christian fundamentals:

The earth is the Lord's and the fullness thereof.

Therefore, we are in a movement of Gramdan (voluntary placing of village land into the hands of the tiller).

Seek ye first the Kingdom of God and His righteousness and
all things will be added unto you.

So we accept the life of simplicity, of “stripped living,” that we may release the utmost for the hungry and naked, that we may speak to the needs of the disinherited in terms that they will understand, that our compassion may be evident. At the same time, we strive to be humble.

Blessed are those who know they are poor; theirs is the Kingdom of heaven.

We realise that no one has a monopoly of Truth.

Therefore, many of us are in a “Fellowship of the Friends of Truth.”

Together, we try to comprehend the heights and depths and breadths of Truth.

The Christian naturally feels that he has this Truth in Jesus Christ but! The normal Christian and Church does not take Jesus seriously;

We tend to box our Master in our narrow denominationalisms or mission compounds;

Seldom do we seem to realise that “the Eternal Christ” goes on ahead; He is in the devout Hindu or Muslim or Buddhist; it is for us to listen to the Christ speaking to us through His “Saints”!

I am convinced that we must seek the Truth we have in Christ together! That India will give us a new and helpful interpretation of Jesus Christ: both through the Church and devotees of India.

I have already learned much of my Master from India and her devout: from Sadhu Sunder Singh, Tagore, Gandhi, Vinoba and many another.

The crying need of today is the satisfaction of mankind’s hunger. I often thank God that the Communist is by my side, constantly making us aware of this dire need, for the “church” and culture around me tend to dull my senses.

I am convinced that these great and common tasks can only be accomplished by all of us working together.

The creation waits with eager longing for the revelation of the sons of God.

India has produced such in abundance during this century.

Most of these were very near the Eternal Christ:

Rama Krishna had a vision of Jesus Christ one Christmas Eve and his Mission celebrate that event yearly.

Tagore’s “Abode of Peace” has been opened to all truth. He said to me, “We are one humanity!” What a challenge that was to a young missionary, nearly 40 years ago!

Gandhi read the Sermon on the Mount daily for several months - more than I have ever done! - and tried to live thereby.

Once he said to me, “Keithahn, suppose that I or another really want to join the church, which shall we join? If I join one and am baptised, there is surely another to say, ‘You have not been baptised properly; you are not a true Christian! What is such a one as myself to do?!’” I hung my head in silent shame. Is not that the main reason why the cultured, educated Hindu seldom joins the church, although many will say to me, “I am a Christian” or “I am a follower of Jesus?” And such make me ashamed for they are better disciples than I am! That is why I maintain, “India is helping us come closer to the Universal Eternal Christ!”

God is a Spirit.
They that worship Him
must worship Him in spirit and in truth.

When the Spirit of Truth is come,
He will guide you unto all the truth.

He that believe on me,
the works that I do shall he do also;
And greater works than these shall he do,
because I go unto my Father.

Thus, Jesus takes us out unto the frontiers of the Spirit of God. I found such as the Maharishi of Tiruvanamalai, Aurobindo Ghosh and Swami Ramdas here in So. India on such frontiers as well as a Bishop Abraham Mar Thoma of the 17-century-old Syrian Christian Church of So. India. Most missionaries and Indian Christians did not meet these children of God who had so much to give us. I have mentioned but a few. We were too much engulfed in our own mission compounds with our good institutional expressions that we knew so little of what went on outside. Just before Gandhi started on his Dandi March, I visited him and found the nearby missionaries almost totally unaware of what he was doing. This was also true at Bolpur where Tagore was living as a “universal.” I repeat these challenging facts because even today we are too much closed in by that which is out-of-date!

The call of recent western Christian leaders to “religionless Christianity,” whatever they may mean, has significance in the above context.

Gandhi often reminded us that we could not do the great tasks of today unless we had “a living faith in Truth (God).”

Vinoba says, “Organised religion is insufficient for our present needs. We must integrate Spirituality and Science.”

Nehru often repeated this challenge. Evidently, it spoke worlds to that faithful seeker of Truth, non-violence and world brotherhood. We followers of Jesus give so little to such great human pioneers.

Of course, I believe in conversion!, but in that conversion that every great soul has experienced, not in a conversion from one camp to another, often for mundane reasons. I do have a deep conviction in the “uniqueness,” and importance of the church, the “Body of Jesus Christ.” However, we have never proved to the thoughtful Indian that the Church is essential. All too often the church is a hindrance to true “conversion.” I am often misunderstood at this point by both Hindu and Christian. Vinoba had a profound conversion when he committed his life to Sarvodaya. A revolution came to my life when Gandhi called me out of the bungalow to a simple and more devoted way of existence. Many years later Vinoba said to me late one evening, just before we parted after many sacred days of work together, at least a hundred villages in this district decided to place their land into common ownership and start on the pilgrimage of all that implied, “This means much to you and me because we have a common mission!” How true he spoke! Seldom have I been more grateful. One of the greats of humanity had recognised me as his comrade. We were together in God’s church.

(Brother Keithahn has recently been taken into custody by the Government because of his leadership in a struggle for land for the poor! - Editor).

Christa Sishya Ashram

THADAGAM P.O.,

Coimbatore 2 (S. India)

Nearly three years have passed since we sent out our newsletter. We believe that God has been with us all through the period (following the death of Papa and Mummy - Bishop and Mrs. Walsh), wonderfully guiding us and directing us and that the unseen presence and prayers of the two beloved departed souls have been with us comforting and sustaining us.

Mummy was an exceptionally gifted person with a great force of character and will-power and of high intellectual and administrative ability. She had also conceived a big ascetic ideal and was the embodiment of simple living and self-sacrificing service.

Memoir of Bishop Pakenham Walsh

A short memoir of Papa was published two years ago by the I.S.P.C.K., Delhi. We of the Ashram had felt that we owed it to Papa that a short record of his life and work should be written and the task of compilation had been entrusted to the Acharya.

The Proposed Memorial Institutions

The void in the life of the church in South India which the death of Bishop Pakenham-Walsh has caused is one which cannot be properly filled. We have been prayerfully considering the possibilities of doing something substantial at Tadagam, by way of continuing the work the late Bishop and Mrs. Walsh were doing for the church. In memory of the late Bishop, it is proposed to establish (1) a medical centre and nursing home, (2) a research and study centre and (3) an English medium residential big school.

Thenkara

Fr. C.C. Korah, who was in charge of the Thenkara Ashram, had to be called back to Tadagam owing to the shortage of men there. Mr. M.A. Korah and Mr. A.S. Skariah are carrying on dispensary and social service works at Thenkara.

The Ashram SeconSettlementd at Attappady

The Ashram had acquired about five hundred acres of forest land at Attappady as long ago as 1938. A paddy farm of 25 acres was developed in that area and a small Ashram establishment came into being. That has been the nucleus of all our activities and work among the hill tribes all these years. For the last five years we have been trying to bring in some colonising settlers in our Ashram settlement. Now there are 18 Christian families and twenty Trula families settled down in that area. A small temporary chapel is built.

Finances of the Ashram

Our usual sources of income were the dividend amounts received by Papa and Mummy, contributions from friends and the income from the farms. Bishop and Mrs. Walsh have “bequeathed by Will” all their belongings to the Ashram. We do not wish to send out appeals for funds or to publish subscription lists, praying God to supply our needs. We will make these needs known, and believe that God will touch the hearts of His children to supply these needs.

Yours in His service,

Thadagam, December 1964. THE ACHARYA AND MEMBERS OF THE CHRISTA SISHYA ASHRAM.

I Went to Church

I went to church this morning
To worship across national and denominational boundaries.
I went to be with missionary co-workers
And with their children.
I entered a beautiful structure
Built with foreign money.
I faced a tidy altar, a shining cross and lighted candles.
A national flag was properly to my right!
The Christian flag took the second place!

I was badly disturbed today!
We talked "'universal" and "catholic"
But we walked national and denominational;
We dressed Jesus in national thoughts,
In sectarian robes!
Can this save the world
Is this sufficient today!

I turn to sarvodaya and other friends.
They recognise no boundaries.
Their cry is "Well being unto humanity"
"Jai Jagat."

The Eternal gives to a an uniqueness.
We receive precious gifts from our families.
Our national cultures are rich;
We share with one another.
I prize my Lutheran background.

But we find our completeness only in fellowship.
Each family has a valued gift to share.
Each culture helps us to delve the depths of Truth.
Other ways of life enrich our own.

"Our Father" we pray!
"One Church" we seek!
"One Humanity?" the Eternal has created;
"One World" alone, is sufficient for today!

"Existing religions are insufficient for these days";
"In spirit and in truth," we must worship;
True living is a pilgrimage;
These days demand frontier expressions;

National churches are not enough;
Sectarian churches blaspheme the universal Christ;
We are called to living and creative fellowships.
Such imply lonesome but daring living.
At the end of such trials are crosses!

— Ralph Richard Keithahn (Kodaikanal, 12-1-1965)

Thoughts on Mission in India

By DR. LEONARD T. WOLCOTT

Professor of Missions, Scarritt College for Christian Workers, Nashville, U.S.A.

As I think about the church in our beloved India, about the many fine Indian students that have studied at Scarritt College for Christian Workers since I have taught here, and about the need for Christ in the world today, my mind comes back again and again to a thought I used to have in India.

And that is this: how fine it would have been if the message of Christ could have come to all of us as it did to Palestine: with the preaching and compassion of one who had “no place to lay his head.”

Jesus recommended to his disciples when he sent them out to witness that they “carry no purse, no bag, no sandals; and salute, no one on the road” (Luke 10:4). From the Gospel of Matthew to the Letter of James the New Testament looks disparagingly at riches and prestige as great dangers to faith. The early Christian communities shared all they had so that none kept anything for himself.

Modern missionaries, however, for all their zeal and self-denial, went out with purses full of gifts from western Christians whereby they could be benevolent to the needy. They carried bags full of goods so that they could live in greater health and comfort than the poor villager. They had sandals, or in other words, a mode of dress denied most people in Asia, They came saluting the authorities of their time, and in turn were saluted by the people.

Big Man and Little Man

In the vocabulary of Tulsi Das and other Hindu writers “grandeur” and “generosity” were synonymous. A big man, in other words, is a benevolent man. He is saluted by the little man and is generous to the little man.

Since the missionary lived well, by common standards, and had seemingly inexhaustible supplies for benevolences behind him, he was considered a big man, and it was his duty, therefore, to be generous to the little man, and the little man showed his respect.

It is not surprising that some people confused the message of Christ with the possessions, prestige, and authority of the missionaries. It is not surprising that some Christians sought degrees in colleges and advancement in the church because they, too, wanted better jobs, better houses, more respect and more authority.

This was all contrary to the true Christian heritage from Jesus who said: “But it shall not be so among you; but whoever would be great among you must be your servant and whoever would be first among you must be slave of all”! (Mark 10:43,44), It was also contrary to India’s religious heritage where the guru, the truly religious teacher, was one who abandoned possessions.

The Hindu abandoned the world in order to achieve salvation. The Christian abandons the world in order to serve the world in Christ’s name.

Walk Among the People

Gandhi was true to the Hindu religious ideal in living simply, and to the Christian ideal in living humbly in order to serve others. The inspiration of the church in India is those Christian men and women who live simply and humbly for others, sharing all they have and above all sharing Christ.

Christians anywhere in the world will not follow in the footsteps of Christ until they give up their care for possessions and give their total lives to him and, in him, to their fellowmen. Christianity will never win India to Christ until it walks as the Christian gurus walked, as St. Francis walked, as Jesus walked, among the people in self-forgetting love.

Peter said to the beggar at the gate called Beautiful, “I have no silver and gold, but I give you what I have, in the name of Jesus Christ of Nazareth, walk.” India needs to hear that. America needs to hear that.

“Riches” and “prestige” don’t go with Christianity. Dr. Harry Deuman of the Board of Evangelism (Methodist) once said: “I don’t think the great world revival will ever come from America. American have too many things. They are too comfortable.”

Some day, perhaps, some Christians in India will arise who, not caring for comforts and luxuries and the salutes of men will come to people in India and in America, to live simply and humbly among us, preaching Christ to us, living Christ before us. Then to America and the world at long last, may come the Christian awakening it needs.

I hope this will happen tomorrow. Day after tomorrow may be too late.

— THE INDIAN WITNESS, September 6, 1962.

Misuse of Public and Trust Property

(Ramkatora Mission and Church: C. 26/35 Varanasi-2: Plot No. 600 lands measuring nearly 11 bighas with a big bungalow in the centre, a church building, Khristpanthi Ashram building and other houses in which Christians have been living).

Ram Katora Mission goes back to 1835. Originally the Government Committee on Education and Indian Female Education handed it to the Baptist Mission who in turn handed it on to the Z.B.M.M. the holders of the property whose present name is Bible and medical Mission Fellowship. The Z.B.M.M. carried on significant religious and humanitarian work over many long years. In recent times, 1929-1947 the Benares United City Mission under the auspices of the Z.B.M.M. conducted religious and philanthropic service including worship, education, Ashram and Dharmshala and a school of Hinduism.

When the B.U.C.M. was being closed in 1947 it was given out by them that plots in the open land would be leased to Mission workers and other landless poor Christians so that they might form a community to carry on worship and develop other kinds of public service. I was the leading Indian evangelist (missionary) in the United City Mission for full 18 years.

But what happened afterwards is that plots were allotted to some priests of the Methodist Church and some Hindus ignoring most of the poor Christians. The former group have built substantial houses that have been rented out and used for business purposes. The Hindu landlord has instituted a lawsuit against the Mission authorities on the plea that the land was given for religious, purposes and for service to man. Such business should not be carried on here. It contravenes the very purposes for which it was given and which constitute its nature and status as public Trust Property. The beneficiaries of the property and the party responsible for the carrying out of the objects of the Trust are Indian Christians in Independent and secular India.

The poor Christians who received free gifts of plots got frightened at the prospect of the court case, sold their plots to Hindus and fled with lumps of money. Has there been a collusion with the mission? The big bungalow has been sold for a song to a Hindu party. So the majority of the lands and houses are now in the possession of non-Christians.

The Church building is enclosed with high and solid walls of brick blocking doors and windows. It is real desecration. The old Ashram building is in danger of demolition. Mandirs may be built on the property soon The whole affair may not be free from shady transactions.

Why has the Mission sold, or given, to those who did not deserve to come into the picture? What is their purpose? And why have their attorneys - the Methodists sold so cheap deceiving the mission itself? The Mission has not got even a quarter of what they would amount to at current rates. After all where are they taking away the money to? One lakh or so of rupees? This handling of the situation by the mission is not only sacrilege of something sacred it is a piece of vandalism in some of its features.

It has been a very bad example shown to the citizens of this great city of Hinduism by a Christian body. Let the conscience of the churches of this centre and of U.P. rise in revolt and demand a remedy from the mission so that the original position might be restored. There ought to be a public protest against this wicked act and oppression.

R.C. Das.

Leadership in India

The Rev. Canon Father M.C. Chakravarty

Father Chakravarty - the author of the article that follows, possesses high credentials to speak with authority. He is a distinguished convert from Hinduism, a member of the Oxford Brotherhood, for years pastor of St. Mary’s Church, Calcutta, and (this is his special work), founder-president of the St. Andrew’s Mission in East Bengal, now affiliated with the National Missionary Society of India. His views represent the attitude and thinking of independent laymen - the great bulk and backbone of the Church - views that are mostly suppressed here in India and hardly cross the oceans. They relate to the situation, not only to the Church of India, Burma and Ceylon, (Anglican Communion) but to Churches founded by other missions. In fact, the condition of the latter in some cases would be far less satisfactory. Roughly speaking, the truth is that Churches are mere agents and tools of foreign missions.

The retirement of the most Reverend the Metropolitan from the high office he has held for a quarter-of-a-century marks the close of a memorable chapter in Indian Church history. It takes place just when the world seems likely to emerge at last from the crucible of the most devastating war of all history. In many lands, people are already busy making plans for the new order that is to be in the post-war period. It is right that the Christian Church also should, at this time, be taking thought about its plan of action to meet the demands of a new day. For the Church in India this is all the more necessary because Church is in the peculiar position of being intimately associated with the ruling power, while its objective is to win for Christ the people of this country.

So, while the choice of a successor to the present Metropolitan engages the attention of those who are specially entrusted with that task, the welfare of the Church, and the cause of evangelism in this country, urgently demand that certain convictions regarding leadership in the Indian Church which are widely current among Indian Christians be set forth quite plainly and even bluntly.

As our readers know, we have consistently and continuously advocated indigenous principle. The following article, with the introduction, has been sent to us by one of our Indian correspondents. It was taken from the “Calcutta Diocesan Record.” - Editor. World Dominion,

1. The Metropolitan and the various diocesan bishops are the chief pastors and real leaders of the Church of India, Burma and Ceylon. That church remains Indian only in name; it can never be Indian in truth and reality so long as its leadership continues in the hands of persons of an alien culture, whose real home is elsewhere, For leadership plays an all important role in the life of every organised group of men. In the Christian Church, which is, of its very nature, a theocratic and hierarchic organism, and never a democracy, leadership has a far-reaching influence and ever tends to mould and modify the various parts of that organism to conform to its own likeness. Therefore, while its leaders are of foreign origin, the Indian Church never gets a real chance of attaining selfhood and becoming a truly indigenous body; but continues to be an exotic in every way.

2. It would be no exaggeration to say that far and away the most serious stumbling block to the real progress of the Gospel in this country at the present time is the foreign leadership and domination of the Indian Church. That domination cripples and paralyses the Church - and renders it utterly unfit for the task of evangelism. At whatever cost, this evil should forthwith be exorcised from the body of the Indian Church.

   Because of this foreign leadership, Hindus and Muslims regard the Indian Church as only a side-show of British Imperialism,¹ an instrument subtly devised for the perpetuation of British domination in this country. It is a significant fact that in the minds of many educated non-Christians the belief is firmly rooted that the Christian missions in this country are largely subsidised by the Government.

   To Hindu and Muslim eyes, foreign leadership and support of the Indian Church are a standing shame and disgrace to the Indian Christian, for they proclaim to the world that even in the sphere of religion a section of, the Indian people are content to be camp followers. It is obvious that until this scandal is removed, the Indian Christian cannot expect to be an acceptable and effective messenger of the Gospel to his countrymen

   Hindus and Muslims have sufficient spiritual insight to see that Imperialism and the Gospel of Jesus Christ make strange bed fellows that the one is a clear negation of the other, so, until this unnatural alliance and association be entirely disowned by the Indian Church, there is no possibility of its being accepted as a true messenger of Christ and His Gospel.

3. If in the post-war period there be a change, as some think probable, in the political order in India, foreign leadership may prove to be the bane of the Indian Church. The unhappy experience of the Church in Japan should be a warning to us here in India.

4. While people of foreign origin hold sway in the Church, the Indian Christian has no real hand in the shaping of its destiny. The former formulate far-reaching schemes and carry them through, while the Indians stand by as passive onlookers. Foreigners try experiments in ecclesiastical policy in the Indian Church which they would not dare to attempt in their homeland. In all fairness to the Indian Church, all such schemes and experiments should wait till its leadership has definitely passed into Indian hands.

5. Have foreigners, then, no contribution to make, it will be asked; no real part to play in the future life and progress of the Indian Church? Most certainly they have, and a very valuable part which they alone can fill, for they are, and will continue to be for years to come, the bearers of that classic and authentic tradition of Christian theology, prayer and worship which the Indian Church must receive at their hands, or not at all. That tradition the Church in India neglects at its peril, for, cut loose from that anchor, it runs serious risk of straying into the sterile wastes of emotional religion, or worse still, of being engulfed in the chaos of surrounding pantheism.

6. Two objections are usually raised against the idea of Indian leadership in the Church of India. First, it is said that it would be hard to find in the Indian Church persons capable enough for the positions of leadership which have hitherto been held by men of foreign origin.

To this objection it may be replied that the episcopal office of the Church of India is at present what its foreign occupants have made it. The latter are inheritors of a tradition of episcopacy which bears little resemblance to what obtained in the early Church or still exists in other parts of Christendom, It is hard to see why the Indian Church should be required to follow blindly what is, after all, a peculiarly English tradition. According to that tradition, which has been accepted wholesale in the Constitution and Canons of the Church of India, Burma and Ceylon, a large endowment, producing a comfortable salary for its bishop, is a condition precedent to the inauguration of a new diocese. This, to say the least, is repugnant not only to the ancient religious ideals of India, but also to the whole spirit of the religion of the New Testament.

Not outstanding administrative ability and learning, but holiness of life, a deep humility and pastoral zeal are the qualities which are indispensable for those who would occupy the episcopal office to the glory of God and salvation of souls. Such graces are no monopoly of any single race, but God in His mercy vouchsafes them to African and European, Indian and Chinese alike, as He wills.

Secondly, it is said that wherever Indians have the opportunity of electing one of their number to the episcopal office, it invariably happens that their choice falls on a foreigner. This fact merely brings to light the degrading effects of continued foreign domination, and should cause great searching of heart to those who have so long held the reins of government in the Indian Church, and also convince them that the only way of undoing the mischief of former years is to bind themselves by a solemn ordinance never to accept high office in the Indian Church, but to do all in their power to promote Indian leadership. As true lovers of Christ and His Gospel they should rejoice henceforth to decrease while the Indian Church increases.

— Reprinted from the “World Dominion”

[Fr. Chakravarty was an intimate friend of this Editor and both of them had their home in Dacca, East Bengal. Since he wrote the article much water has flown under the bridge, yet his indictment about the foreign domination of the church holds good today. There has been hardly any change in the essential situation. India has attained an independent political status, has established herself as a non-aligned secular, democratic Republic. The church of England in India was disestablished in 1927 and the independent Province of India, Burma, Ceylon and Pakistan has now been formed. Many missions, churches, especially the Anglican and Methodist and Lutheran, have Indianised their top leadership. But the misery of the church continues. Why?

Because, ultimately, even the fewer foreigners in the bigger churches and the larger number in the smaller ones hold and manipulate all the power, money and the policies. The Indians in top positions are only figureheads and puppets, like Chiang Kai-shek and others in the political folds. They are meant to camouflage the true state of things.

The Indians, bishops, and principals and headmasters have most of them risen from low strata of society, and possess no culture of their own and even not education worth the name. They cannot be compared to the well-trained and cultured missionaries. The Hindus see the difference easily.

Moreover, these Indians have been thoroughly trained by missionaries and love position, power, self, honour and comfort just like (if not more) missionaries. Reinforced by heavy, foreign funds, the then foreign mission Raj continues. This is a thorn in the flesh of Mother India. That is why we have been advocating that decent Indians should give up foreign help and service and organise their own indigenous churches on the Biblical basis.

— Editor Church of Christ

The Need of the Hour

By C.I. Thomas

There has recently been a lot of criticism regarding the activities of foreign missionaries in India. It is alleged that some of them have been misusing our hospitality and working against the interests of our country.

The Bishops of India, Pakistan, Burma and Ceylon, meeting in Calcutta in 1962, adopted a statement expressing the continued need of missionaries from abroad “to maintain the international character of Christian Church and to assist the indigenous church in its life and work.” It is true that Christianity knows no territorial boundaries as it is an international religion. There should, therefore, be adequate facilities for exchange of missionaries between the different countries, including our own.

What, however, needs special consideration is the latter part of the statement, namely, “to assist the indigenous church.” No one would deny the great service rendered to our country by missionaries in the past. There are about 4000 foreign missionaries still working in India. Some of the best schools, colleges and hospitals, which we have in this land, are undoubtedly the fruits of their hard labour. We are certainly indebted to them for their sacrificial service and princely contribution towards the socio-economic development of the country. But the difficulty has now arisen because all the missionaries do not seem to limit their activities within these spheres, and some at least are reported to have indulged in activities prejudicial to the interests of the country.

The missionaries are allowed to come to India to assist the indigenous churches. There have been, however, many instances where foreign missionaries have come to places in India, where there are already established indigenous churches, holding the same doctrines, and started their own “mission” work, instead of assisting the existing indigenous work. Some of them are even reported to be adopting methods which are not at all conducive to the development of indigenous churches. Instead of preaching the proclamation received from the Throne of Glory, and getting sinners converted into saints, they preach the glories of their missions, and “convert” believers from independence, to dependence. People are pulled from indigenous churches to these missions on considerations which the former cannot always afford to give.

The result is that the indigenous churches are gradually crippled, and elbowed out of field into a corner. What follows is a rivalry and unhealthy competition between them. This unbridled and unholy zeal sows seeds of envy and hatred, breeds factions and schisms, and brings forth most unsavoury fruits. It is no secret that several indigenous churches in India have greatly suffered in this manner. In such cases, not only the purpose for which the missionaries are allowed to come to India is totally defeated, but these have proved definitely detrimental to the progress and development of indigenous work.

The people, drawn to these mission churches on various material considerations are treated as subordinates and second-class believers. They are not assigned any responsible position. Consequently, the people gradually lose their freedom of thought and expression and also their self-confidence.

It is really sad to note that some of the leaders of our indigenous churches have also lost their vision. They had earlier stepped out in faith for the service of the Lord. They looked unto the Lord only, and were greatly blessed. Multitudes were saved and churches were established all over the country. The position has now changed. They have lost their faith. Today they look to man. The result is enrolment of many people depending on the broken cisterns of missions, instead of the unfailing and inexhaustible treasure-house of God.

The need of the hour, therefore, is that Indian Christians should realise the seriousness of the position, and come out of this bondage. The Lord has already set us free from the bondage of sin and Satan. Let us not now get entangled with the yoke of bondage of these foreign missions.

It may, however, be made very clear that this, in no way, means enmity or hatred towards our foreign brethren. On the other hand, we should be willing to work together in close co-operation, keeping the unity of the Spirit in the bond of peace, in preaching the Gospel of love of Jesus Christ. At the same time, let the missionaries understand that they are here to assist the indigenous churches, and not to recruit, at the cost of the indigenous churches, a group of misguided followers, deprived of their freedom and capacity to work for the Lord. Men and material should be channelled through indigenous churches. The responsibility should be given to Indian churches and workers, and all the available indigenous potentialities should be fully explored.

We have in India about 450 million people. Of these, there are certainly many millions who have perhaps never heard the name of Jesus Christ even once. The foreign missionaries are not going to be held responsible for our people. The responsibility is on us. We received in India the blessed Gospel long before these missionaries ever heard it. We should be willing to rise to the occasion and shoulder the responsibility. It should be either now or never because the Lord is coming very soon.

May the Lord help us to realise the need of the hour.

The Meaning of Evangelism

By Wilhard Becker, Baptist Pastor, Hanover, Germany

Evangelism without the Church is like a tub without a bottom. A Church without evangelism is like a salt-shaker in which the salt is damp.

We have become accustomed just to think of evangelism as connected with a certain week in the church’s annual calendar. In fact, evangelism is the normal activity of healthy church life. Evangelism mean to speak and to live the good news about Jesus Christ. It is the task of every Christian and the life principle of every church.

Every decision which a disciple of Jesus Christ makes, every step taken in faith and obedience, every work of Christ in the lives of his disciples is evangelism.

Notes

1. It was pleasant news to hear that our Brother and God’s faithful servant was recently released from prison in Kathmandu - Prem Dayal Prodhan - who was convicted, for preaching the Gospel and converting Nepalis, to a term of 6 years in jail. We congratulate the authorities for releasing him before the end of the term. We thank God and congratulate Sriman Prem Dayal for his good conduct during his suffering and for his wonderful witness to the Truth and Love of Jesus Christ. We shall be watching his future movements and activities. Meanwhile, we extend our good wishes and prayerful concern for him, his family and his disciples. Let the Church emulate his earnest spirit of evangelism.

2. Sometime ago we were surprised and grieved to learn that our esteemed friend and Christ’s redoubtable soldier Rev. R.B. Keithahn of Sarvodaya Ashram (Madurai) was taken into custody by the Police for his commendable leadership in the cause of the poor tenants who were being forcibly dispossessed of their lands by wealthy people. We hope by now our friend has been set free. It is an irony of fate that in a country that aspires after a socialistic pattern of life an advocate of the poor and the submerged, a man of character, of Brother Keithahn’s calibre should have been rebuked by the authorities in this way.

3. THE NATIONAL MISSIONARY SOCIETY: In an article entitled “The N.M.S. at the Crossroads” published in the Indian Witness Rev. P.J. Thomas, its General Secretary, says at the end of it:

“But the N. M. S. is just going on in the old traditional patterns with its second or third rate workers and finding its leadership in some cases in men who have nothing else to do and consequently devoid of deep conviction and clear vision. Certainly there is need for adventurous thinking and heroic action.”

The above remark coming from the outgoing General Secretary is significant. His predecessor, Shri Mark Sundar Rao, a thinker, author, a man of vision and a convert from Hinduism - resigned after a short term. The remark implies that both the workers and leaders of the N.M.S. are mediocre and some of them worthless. This is a serious charge coming as it does from a man of deep consecration and imbued with a spirit of earnest evangelism. There must be something rotten in the leadership of the society. They have lost the ancient moorings of great faith and sacrificial ventures. Instead, the present authorities have taken to the line of least resistance depending on extensive organisation, money and propaganda. Over the last many years we have had to say many hard words about the N.M.S. - about their low ideals and cheap showy work all over India. It seems they are competing with the so-called evangelical missions from abroad and racing for cheap conversions and superficial forms of evangelism. Their ideas of organisation and preaching among Hindus or aboriginals are all borrowed from western missions who have filled this country with networks of preaching and teaching with huge dollars backing them and with trained leadership to guide them. They are sinking millions of money and giving a lot of lifeblood but with what result? Have they converted, and of what standard, annually in proportion to the money, energy and skill employed? Or have they come to occupy India in a covert manner from ulterior political motives? One cannot honestly understand the multifarious activities of these numerous foreign organisations in the towns, villages, hills and jungles of India from a spiritual evangelical standpoint.

N.M.S. leaders! Do not follow the spirit and methods of these foreign friends. Study and know your motherland. Appreciate the great spiritual heritage of this country. Above all, try and find out the eternal life in Christ. Without deep spiritual experience, your up and doing will end, as it already has done, in futility and frustration. Mere profession with your tongue or good works, not flowing from Christ’s love in your hearts but from an inordinate desire for numbers and success, will not cut any ice in India. India already understands something of Christ and will not appreciate, or be affected by your professional zeal except those who are goaded by worldly need or ambition. Take the following points seriously:

1. Reorganise on the principles of equality and fellowship your whole evangelistic set up. Do away with invidious distinctions between missionaries (?) and evangelists among workers. These break unity and comradeship.
2. Use the Indian and constitutional name of “Bharat Khrist Sevak Samaj”. “N.M.S.” may be kept within brackets and below.
3. Stop using the terms ‘indigenous’ and ‘Ashram’ until you know their meanings and ideals by study and experience. Your Butwal and Puri Ashrams are just mission stations like those of foreign, organisations.
4. Some influential leaders of the Society’s work are not Indians in any conceivable sense. They are an awkward legacy of the church, from British Raj and western civilisation. Their life and ideologies are just not suitable, or helpful. They do an amount of bossing. The rest of the leadership are just not in the know of things. These armchair policymakers hardly realise that evangelism is a costly business, they just talk evangelism which leads nowhere.
5. The workers are not trained in things Indian though some of them have gone for theology and Bible Knowledge to foreign Seminaries whereas they ought to have come and stayed in Ashrams for the knowledge and the right spirit and method of approach.
6. Discontinue increasing your vested interests in properties and, extensive but special organisational network, and reduce the number of officers and committees. Much good money, energy and time are wasted on these worthless things. Let fewer and more suitable workers qualify themselves spiritually, evangelically and culturally. Let the General Secretary (and fewer travelling secretaries) have closer contacts with workers. The General Secretary must divide his time for the North, South, East and West of India more equally. To advertise for any officer or worker is the most damnable method conceivable. They should be picked through personal contact, trained and ordained to specific work. All workers should be of one grade, allowances paid according to the principle of need and, appointments made in the light of differing talents.
7. Give up your lip service to indigenous ideals and methods. These have been dishonoured by ignorant as well as hypocritical men. Until Christians also become Indians they can neither appreciate nor implement indigenous principles honestly and effectively. These are strong and candid words. Surely our connection with the society since the early teens gives us an authority to say them.

Mission to Educated and Believing Hindus

A specific mission to higher castes, cultured men and religious groups is a desideratum of the first importance. The need of it has been keenly felt by many thoughtful Christian leaders and evangelistic workers both Indian and non-Indian. Along this line some work has been done by individuals in scattered fields at different times throughout the country. But there has been no recognised unity nor co-operation. Some good efforts have been sporadic and temporary. Examples are: Pandit Nilakanth Shastri Goreh of Varanasi, Narayan Vaman Tilak of Maharashtra, Rev. Lal Behari De of Calcutta, Alexander Duff of Calcutta, Rev. B.C. Sircar M.A. (Y.M.C.A. evangelist); Pandita Rama Bai and Dr. Macnicol of Poona, Dr. J.N. Farquhar of Calcutta, Rev. Ahmed Shah of U.P., Sushil Rudra of Delhi, Rev. B.A. Nag of Calcutta, Pandit Rath of Cuttack, Sadhu Sunder Singh of the Punjab, etc. These are all past and gone. In recent decades, some work has been attempted and is continuing.

1. Our Catholic Brethren have been studying Hinduism fairly well and some of them have an evangelical outreach such as the Indian Missionary Society of Varanasi, the Rev. Fr. Pierre Fallon S.J. of Calcutta.
2. The Mission to the Aristocracy of India (H.Q. in A.P.).
3. The Y.M.C.A.’s and Y.W.C.A’s, the S.C.M. and Evangelical Students Union - working for educated youth. But the Y.M. and Y.W.’s have got into ruts and involved in an amount of worldliness and materialism.
4. Khristpanthi Ashram, Varanasi and Acharya R.C. Das.
5. Swami John Dharma Teertha B.A., B.L. of Kerala and his mission to Hindus, etc.

In this note we specially commend the work of Swami Dharma Teertha, of Father Fallon and that at Varanasi - personal, frank but friendly approach to Hindus (as distinct from Hinduism in the abstract and only as an academic exercise of mind). We emphasise the supreme importance and significance of suitable work for religious and educated groups. Why? For the simple reason that the educated and religious Hindu has the leadership and the influence over the masses in India. Light of knowledge and spirituality passes from the educated in the towns and from the Rishis and Munis in the caves and hills to the illiterate in the villages. It was also true of the apostolic churches in the towns that ultimately converted the rest of the population.

In the pioneering days of evangelism in India missionaries both Indian and foreign-lived, preached, taught, wrote, sang, prayed and served mostly in towns and as a result good believing Hindus were converted to Christ. But for the last one century or so, work among caste Hindus has suffered a definite setback. Huge funds and able missionaries, were diverted to hill and villages to make mass conversions among the aborigines and untouchables. Meanwhile, both the Indian church and foreign missions have miserably failed the Hindus in the numerous and populous cities, towns, pilgrim centres and the religious seats, (such as Ashrams and Mutts) throughout India - Hindus of higher castes, of culture, of faith, and of piety and devotion - who have been hungry for spiritual food and moral power. The great cities and religious centres are virtually unoccupied or nominally and officially occupied. There are hardly any worthy and effective evangelists with qualifications of head and heart. There is enough evidence that Hindus want to understand and follow Christ.

Aims of such mission should be:

1. To Touch these religious and believing Hindus
2. To mobilise groups of selfless Sevaks
3. To pray to, and depend on, God for means and support.

Scope and strategy: occupation of intellectual, and spiritual centres from where light and inspiration percolate spontaneously throughout villages. The apostles were guided to this strategy.

Instruments: Ashrams, Pithas or Mutts (monasteries), Libraries and Reading Rooms, Small Preaching and Lecturing Halls in which Bible studies can be held, small Dispensaries and schools, Homes and Orphanages, Social Reconstruction centres, etc.

May God move and enlighten the heart, of those who have understanding sympathy and may feel concerned so that they may help and co-operate in this venture of faith.

Pakistani Aggression Upon, India

This is the third time Pakistan has attacked India with great military force after deliberate preparation, for a long time. The aim is to take Kashmir by force. These acts, of naked aggression are against all laws - international and ethical and against the very charter of the U.N.O, of which she is a member. India’s case against the first aggression immediately after partition has been hanging fire before the Security Council. No solution was arrived at because Pakistan disobeyed its Resolution by refusing to withdraw her troops from a part of Kashmir. Unprovoked and sudden attack on Kutch only lately was the second aggression and even while the Kutch agreement was accepted, the Pakistanis made a most perfidious, sudden and savage attack across the Cease Fire Line in Kashmir and across the International boundary of India. We were suddenly called upon to meet this military might and have done it with some success. The Cease Fire is being continually violated by Pakistan even in the presence of U.N.O. observers whose number has just been increased by the Security Council. All this is everybody’s knowledge.

The most astounding thing is that the U.N.O. dominated by the British and the U.S.A., while admitting aggression in more than one way has never openly condemned Pakistan, never tried to stop her. Pakistan used American and British arms against India meant for use against Communism and against repeated pledges given by U.S.A. and Britain. They have not prevented Pakistan from such unintended and wrongful use. Moreover, they have cut off sale of arms and even food to India while continuing these same aids to Pakistan. The inevitable conclusion is that they mean to weaken India through Pakistan and maintain their suzerainty over South East Asia. They are not seriously minding Pakistan’s collusion with China. At this writing they are using all sorts of tricks, to pressurise India to effect a solution of Kashmir dispute in favour of Pakistan. In the face of clear facts this attitude of U.S.A., and Britain is sheer lack of faith and fairness. They have been favouring Pakistan against India all along, as she is a member of their Nato and Cento organisations. Under their influence some members of these organisations are helping Pak with arms such as Turkey and Iran. India has never admitted a Kashmir dispute. Her case is as simple as truth itself. Every time Pakistan has thrown a military invasion on Indian territory India has taken the matter to the U.N.O. This shows peaceful spirit and intention. Nor has India ever accepted the theory that a part of India with Muslim majority should join Pakistan. Bharat in rest of her territory has many times more of Muslims than in Kashmir, and they have been as happy as the others. Pakistan’s alliance with China is sly. But it is dangerous both to India and herself. Pakistan has refused to accept truth. Her lust for Kashmir reminds one of the Moghul Badshahe who made those pleasure gardens of Kashmir and enjoyed wine and women so lavishly.

Pakistan must, once and for all, renounce the imagination of ravishing Kashmir and learn to live in peace with her friendly neighbour that is Bharat. Otherwise, Bharat will be compelled, as she has been so far, to keep her to her place. Is it not significant that U.A.R. and U.S.S.R. are on our side? The boast of Pakistan to be an Islamic Country is shallow and hypocritical. Islam is being trampled under foot there. It is being scrupulously honoured in India. It is a matter of deep regret that the major western countries like the U.S.A. and U.K. should covertly and overtly sympathise with and help a ruthless dictatorship like Pakistan and refuse to help India who are facing a two-front war with a communal oligarchy and a cunning faithless expansionist and communist China. One expected that these countries where Christianity has somewhat changed their social and economic life and in whose political constitutions some very important Christian principles are woven, should have sided with India in her just complaints against Pakistan. The spirit of historic Islam is antithetic to Christianity but the affinities between Christian verities and Hindu values are great. Ultimately Islam is a hateful opponent of Christianity whereas Hinduism is a faithful and friendly ally. Not only this, but India is the only, and a large, country that is successfully experimenting upon a democratic socialism and developing a secular and non-aligned state. This India ought to be regarded by countries like U.S.A. and U.K. as a great bulwark against communistic ruthlessness of China and in support of their own great moral and spiritual values. So it is strange this suicidal attitude and short-sighted policy of so-called Christians at the head of affairs. It is past one’s understanding that in a mature and cultured nation like Britain there should be a press and a people so blind and biased as not to see the truth in this conflict between India and Pakistan - both members of the Commonwealth. Britain was silent when Pakistani hordes overran us. She condemned India for attack in self-defence!

Many Indian Christians are serving in the armed forces of India and some of them have earned fame and glory for their faithful and specialist contribution in this conflict imposed on us by a wayward enemy. Let the entire Christian community in India appreciate this and support the Government of India in the fair measures they have undertaken for the ending of this strife between two children of mother India. Let us pray that India may stand firm on her basic principles and achieve the ends of peace and coexistence so that she and her neighbours may pursue the path of progress and prosperity in the internal life of the country. Jai Hind!

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