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.)

Form of an Indigenous Church

Fellowship of Christ in India

[Bharat Khrist-Sangh]

(A brief outline of its constitution)

1. NATURE - Apostolic, Orthodox, Catholic, Evangelical.

2. BASIS - Peter’s confession - Matthew 16:16 (Also Mark 16:15-16, John 15:16-17, John 21:16-17, Acts 1:8).

   It is a Fellowship of all who confess Jesus Christ as personal Saviour and God irrespective of denominational affiliations.

3. OBJECTIVES

   1. To worship God in Jesus
   2. To preach the Gospel
   3. To propagate the faith of Christ
   4. To found local groups, Ashrams, etc.
   5. To acquire land and other properties
   6. To serve man
   7. To collect and disburse funds
   8. To select, ordain and appoint servants of God and man
   9. To create a social conscience.

4. THE MINISTRY - sevenfold in order.

   The Real Head of the Fellowship is Jesus Christ.

   1. A visible head variously called Palak-Pramukh, Sevak Pramukh, Bishop, Adhyaksha, etc. (for vigilance over doctrines and sacraments, for ordinations and oversight of administration).

   2. Acharya, Guru, etc. (for Ashrams and training centres).

   3. Palak, Purahit, etc. (for priestly functions).

   4. Prerit, Procharak, Bhababadi, etc. (for witnessing, healing).

   5. Paricharak, Sevak, etc. (for social, humanitarian and secular duties).

   6. Kosbadhyaksha, Bhandari, etc. (for custody of fund properties).

   7. Mantri, Sampadak (for custody of records and for convocation).

      1. Ministers to be chosen, wherever possible, from earning believers.
      2. Names of functions will be different in different cultures and languages.

5. DIRECTIVE PRINCIPLES.

   1. The ministers in seven orders shall be regarded as servants of God and man and not as officers or administrators.
   2. The ministry shall be charismatic i.e., based on the Gifts of the Holy Spirit (Vide 1 Corinthians 12, 18 and 14).
   3. No distinction of caste, colour, race or sex. The divisions of the Ministry are the vertical and not horizontal. The order is not of importance but only of difference in form and kind of service, not higher - lower.
   4. Mere education, social position or wealth shall not determine fitness in the ministry, character, spiritual life and learning will be decisive.
   5. Selection and ordination shall be according to N.T. principles and not by modern political method of vote. e.g., Acts 1:16-26, 5:1-8.
   6. Spirit of sacrifice, service, simplicity, equality shall permeate the ministry: “Give according to ability and receive according need.” Acts 2:44-47: 4:82-85.
   7. The priesthood of the believer - an accepted practical principle.
   8. All local assemblies, ashrams, etc. - as branches of the Fellowship - shall enjoy local autonomy within the general requirements of the Constitution and Doctrine of the Fellowship.
   9. No group or institution shall be called after the name of any living person, western Mission or by any distinctive doctrine.
   10. Sources of Income: lands, gardens, houses, cattle, etc. Dakshina, legacy, title, thank offerings, altar gifts, assessment.
   11. Funds and properties vested in Trust Bodies of both local groups and the Fellowship.
   12. Fellowship, naturalised in country; methods of work and expression indigenous.
   13. Discipline to be exercised according to principles of N.T. vide Matthew 6:12, 16:19, 18:15-35: John 8:1-11; Luke 17:1-4; James 5:18-20 etc.
   14. Ordained workers to wear distinctive costume and mark on ceremonial formal and public occasions.
   15. Open Bible - norm of conduct and standard of judgement.

6. In its relation to other bodies or individuals the Fellowship shall be open on its own side on the basis of this constitution for co-operation in worship and work.

7. THE HOPE OF THE FELLOWSHIP; in prayer it will wait until other denominations and groups become Catholic and Apostolic. Then this will naturally coalesce with them.

   1. The immediate purpose of the Fellowship is to unify groups and individuals that have seceded from western denominations and to apply indigenous principles.
   2. “India” stands for the whole country in a geographical and cultural sense.
   3. In different cultural and linguistic centres development will be along lines of the local culture.
   4. The Fellowship’s ultimate authority is God in Christ, but it recognises loyalty to established Government in concordance with Christian principles.

8. THE DOCTRINAL POSITION OF THE FELLOWSHIP

   1. It accepts scriptures as containing all things necessary for salvation and conduct of life.

   2. It further accepts the historic creeds (the Apostles’ and the Nicene) as giving an accurate statement of essential Christian faith - its actual use in worship being optional.

   3. It also accepts for guidance and lesson the ecumenical tradition subject to its rights of expression in indigenous term and form.

   4. A concise view of the Fellowship’s tenets.

      1. The Holy Trinity
      2. Person of Christ at once divine and human, inseparable though distinguishable
      3. Incarnation, Atonement, Resurrection, forgiveness, everlasting life, second coming and Judgement, Differences of interpretation on scriptural authority recognised.
      4. Sacraments: major - Holy Communion, Baptism and Marriage. Other acts sanctified by prayer regarded as minor. Differences in mode and meaning on scriptural authority allowed.
      5. The Fellowship believes the Church to be the Body of Christ and the faithful its members.

9. GOVERNMENT AND DISCIPLINE

10. The Sammilani (General Assembly) holds ultimate power over policy and discipline. Membership - all ordained ministers, one delegate for every 25 (or less in case of smaller groups) communicants, persons representing special interests at Bishop’s discretion. Age 18 and above for eligibility.

11. Bishop to preside and declare decision at his discretion if necessary in case of disagreement and when referred to by Sammilani.

12. Sammilani to meet ordinarily once in the year.

13. Normally ordinations and appointments to take place during Sammilani.

14. Serious cases of discipline (moral and theological) shall be dealt with by a court of three - Bishop, a minister and lay representative chosen by Sammilani.

15. Matters not covered by rules, and conventions shall be settled by Bishop and a group of counsellors.

— Executive Secretary

Honestly Speaking

The Rev. Dr. Raj Baago, Professor of Church History in the United Theological College, Bangalore, has taken a bold step in resigning from the College, the Danish Missionary Society and the organised church, in order to satisfy his conscience and the Christian conviction. The signs of spiritual struggle and the painful realisation of a different path are apparent in this letter. How does our conscience react to it?

June 17, 1967.

To the Editor of the United Church Review,

Dear Sir,

Thank you for your letter of May 24th, in which you ask for an article for the UNITED CHURCH REVIEW explaining the reasons why I have decided to resign from my present job, and to leave the missionary society and the organised church. I have started on a draft several times, but find it impossible to write an article about myself. However, I owe you a reply, and if you care to publish this letter in the REVIEW I have no objections.

As you probably know already, I have not taken this step because I am tired of living in India and want to go back to Denmark. I very much hope to stay here in a secular job. Neither have I resigned because of any ‘quarrel’ with the College or the Danish Missionary Society, or because of dissatisfaction with the conditions under which I am working I have had freedom to express my opinions and no pressure has been brought upon me to “fall in line,” as it were, with the generally accepted theology. The reason is simply, that I find it increasingly dishonest to continue to receive a salary as a missionary, when in fact I have come to the conclusion long ago, that the Western missionary work in India is a misunderstanding. It seems equally inconsistent to continue as a minister of the church, when many of its doctrines, its liturgy and its sacraments in their present form give no sense any longer for me.

Naturally there are several factors which have brought me to my present position, but by and large I think it is the result of two developments. One is the already much discussed crisis in missions and the related question of the Christian approach to other religions. The other is the impact of secularisation and the final break down of the metaphysical world view, which form the basis of the Christian doctrinal system.

About the crisis in missions I have written elsewhere, but I repeat a few things here.¹ This crisis, in which we are all caught up, is a result of the collapse of Western colonialism and of the simultaneous resurgence of Asian religions and cultures. Sometimes I almost envy the missionaries of a hundred years back! Materially they had undoubtedly a harder life (less protection against diseases, no furloughs etc.) but spiritually they had no problems. They knew exactly what they had come for and what they were to do, to kill Hinduism and replace it by Christianity. God had elected them and their nations to suppress superstition and to spread civilisation and the Christian religion to the whole world. Today we can see that they were wrong; but they surely had a direction and purpose.

Today, missions is a problem. We know now that we have no right to impose upon the Asian peoples our cultural patterns, our world view and our way of thinking. As missionaries, we come with a wish to share with them our Christian faith; but very soon we discover how much our religion is a mixture of the gospel of Christ and Western culture. As long as one lives in the West it is very difficult to detect this; but only a few years in Asia in living contact with other faiths will open one’s eyes.

This growing conviction is further confirmed through one’s acquaintance with the Indian Church. It is somewhat of a shock for a missionary to come to India and discover how westernised the Indian Church is in its organisational forms, its liturgy and theology, and one is not at all surprised to find that Hindus by and large, despite their willingness to know more about Jesus, have kept away from that Church. In Europe, it is usually said that Hindus reject Christianity because they are religiously proud and self-assured, and because the Cross is a stumbling block to them. Coming to India one realises that the reason is to be found not in the gospel, but in the church.

These “discoveries” drove me to study again the relation between religion and culture and between Christianity and other religions, and I received much help at this point from Indian thinkers like Brahmbandhav, Manilal Parekh, Chakkarai and Chenchiah. I also turned over again the pages of Early Church history, studying particularly the transition of the Christian religion from Palestine into the Greek-Roman world at the very first stage. The result which I came to, I have tried to bring out in my articles in the International Review of Missions, with which you are familiar.² Briefly speaking the main thesis of the articles is this. Just as Jesus preached the gospel within the cultural and religious framework of Judaism, not leaving the religion of his forefathers but trying to transform it from within; - and just as the Early Church tried to express the gospel inside the cultural, philosophical and religious framework of the Hellenistic world, not fighting against that framework but rather transforming it from within; so the Christian mission of today should not consist in drawing people out of Hinduism into the Christian church, but in planting the gospel within Hindu philosophy and its religious traditions, to transform these from within.

But Christian mission work, as it is being carried out by the churches in India today, is far from this attitude. It is whatever we say, proselytisation and is as such a continuation of that spiritual colonialism which the Western churches have executed in India since the 16th century. I know that they call it “preaching the gospel to the nations;” but the aim is, after all, to get people into our westernised churches and persuade them to accept our ideas and manners. Therefore, I can no longer identify myself with such missionary enterprise.

In this connection I must mention another thing which makes missionary work in India problematic, namely the growing Indian Christian communalism. I fully understand that Indian Christians being a religious minority group somehow must organise themselves in order to defend their rights, particularly in the present situation where each community and caste tries to win advantages over the others. It would be unrealistic for the Christian community to meet this development passively. However, the identification of the Christian church with the Christian community (and how can we avoid that) raises a lot of problems; it makes the Christian faith into just another caste religion and Jesus into just another god. At the same time baptism, which was meant to be a religious symbol, is transformed into a community admission-rite, a kind of circumcision; and Christian mission by and large becomes a kind of propaganda for a particular socio-religious group, - a propaganda which is supported also financially from the West.

The only solution for me personally in this situation seems to be to leave both the mission and the organised church. I can appreciate the humanitarian work which the Christian institutions carry out in India; provided it is done without any other motive than that of helping people. I feel, however, that these institutions ought to become independent of the churches and work as closely as possible in collaboration with the government authorities. Not only would this prevent any misunderstanding as to their aim, but it would also make the churches less dependent economically on the missionary societies in the West. And nothing is more important than cutting down the financial support from the West, for it is that money which is the cause for the wide-spread power struggle, and even corruption in the churches. I am more and more convinced that there is no greater hindrance to the gospel of Christ in India than the enormous economic support from the Western missionary societies to the Indian churches.

I mentioned previously that there were two factors which led me to my decision; the crisis in missions and the impact of secularisation. I am coming to the second one now. Again this has been a gradual development, and I shall not bother you with a detailed account of the different stages. The main thing is that I have reached the conclusion, - a conclusion which for a long time I tried to ward off - that in our age of science and technology, the creeds and confessions of Christendom with their doctrines of Trinity, Incarnation, Two Natures of Christ, Virgin Birth, Ascension, Atonement etc. simply give no sense any longer, not only because they are filled with outdated concepts of Greek philosophy and Roman law, but also because they have as their basis a metaphysical world view which nobody can take seriously today.

Christians often accuse modern Hindus of being illogical in the sense that they live simultaneously in two worlds which contradict each other. They accept on the one hand Western science and technology, on the other hand they believe in astrology, charms and magic. This is probably true. The fact is, however, that Christians are just as illogical. They too, live in two worlds. Monday to Saturday they accept, at least implicitly, a scientific world view, but on Sundays they sing hymns and say prayers and creeds which talk about a heaven up there and a hell down there, about archangels and miracles, about “God’s Son who came down from heaven” and went back there again after some time to sit on a throne, in front of which we ourselves after death, if all goes well, shall wave about with palm leaves and crowns or whatever it is.

I know there are many theologians who have tried to come to terms with the contradiction by re-interpreting the traditional doctrines and symbols so that they may become meaningful to modern man. I have learned a lot from them, whether it be Tillich or Bishop Robinson. Nevertheless, I cannot understand that the Church, and even such outstanding men as these, can continue to use the same words and terms and continue to sing the same hymns and say the same prayers as if no development had taken place in the world for 2000 years. In one of his latest books bishop Robinson e.g., tries to explain that the doctrine of the Virgin Birth does not want to say that Jesus was born of a virgin, but that it expresses in a symbolic way something very important and profound which we should preserve; wherefore the Church, although it does not teach that Christians must believe in this doctrine, should go on using the term Virgin Birth! I simply cannot understand the value of that, and I am finished with these forced and feverish attempts to give the traditional Christian doctrines and symbols a temporary artificial respiration. I am looking for the preacher who has the courage to call a spade a spade.

But one looks in vain for him among the ministers of the organised church, for they are tied to all those creeds and confessions, hymns and liturgies which - they think - must be upheld at all cost. I doubt how many of our theological students really believe in it all, but they certainly pretend to! The show must go on, partly because it provides the ministers and especially the bishops with a living and a “status,” partly because they believe that Jesus wants it so. To me, it seems thoroughly incredible, however, that Jesus should ever have intended any such organisation with paid clergy and pastoral committees, with synods and elections, with subscription and membership lists, I simply do not believe any more that Jesus has anything to do with all this. I am sure his power of love is at work in the world, inside and outside the church among those who try to follow his words in all weakness and humility; but he is not at work in the church organisation.

Probably you will ask me now what I will put instead of the church. My answer is that I do not know, and I do not think that I am obliged to have a ready-made solution to the problem, I realise that somehow the Christian gospel must be preserved and passed on, and I also see the need for a fellowship. What is going to happen, I do not know now. Theologically, it seems to me that we shall have to discard many of the traditional beliefs and concepts as well as the traditional structure of the Christian faith, and slowly we must try to build up a totally new terminology which is meaningful for us. This is not an easy task; but in trying to fulfil it we shall, I believe, find that there is much joy and liberation in store for us.

Regarding the organisation of a future ‘church’ let me only quote the English Roman Catholic theologian Charles Davis, who recently left his church:

“When I see the official Church in its structure and activity as destructive of genuine human relationships, I can no longer accept it as the embodiment of grace. Hence, I look for the Church in the more informal groupings of Christians, both within and Without the institutional Church, where I find a witness that is credibly Christian.”

I think Davis is right that the future ‘church’ will come to consist in such informal groups, as little organised as possible, not bound to a particular confession or liturgy, with no paid clergy or hierarchy. It will simply provide an opportunity for people to gather around the gospel of Christ and share with each other thoughts and their experiences.

I hope that I have answered your questions to the point; if clarification is needed, please feel free to write again. I repeat it is for you to decide whether this should be published or not. It may well be that it is less suitable for a Christian periodical! However, if you bring it, I want it published in extense without any cuts or changes.

With all good wishes,

The United Church Review, July 1967.

Yours sincerely,

Kaj Baago

[Dr. Baago has our cordial sympathy and full support in his position and the step he has taken. We are sure there are others both among Indians and Western friends who are going through similar struggles and who will share with him their experiences and hopes.

As he himself indicates his position and life to be productive of good for the church and for the world must be constructive and creative while retaining the revolutionary spirit and light. Let him be sure that both in Holy Writ, Indian culture, and Christian tradition we have enough spiritual resources, moral dynamics, and intellectual guidance to enable many of us in collaboration to go forward in experimenting upon the building up of an order that will integrate fundamental truth with fresh experience and outreach, both personal and corporate. Let us have the reconstructive freedom and faith in the Christ Spirit enabling us to look beyond the immediate and the limited. - Editor Church of Christ]

Letters

Dear Mr. Das,

You should know that Dr. Modak has been put to bed for two weeks. He suffered a slight stroke last Wednesday, July 22nd. He is improving. The slight paralysis of his face has disappeared, but he is very weak, and his nerves are shattered. Our doctor visited him every day, the first part of the illness, but now sees him every other day. He gets up from the bed, but only to go to the bathroom and return. He shaved himself this morning. We are not worried about him now as we were last week, but he must remain in bed. Our plans for going to India are delayed until he recovers sufficiently for the journey. He is at home, and we are very grateful that we did not have to send him to the hospital.

God has still got work for him to do and will cure him so that he may do it.

Yours sincerely,

Manorama Modak.

37 Madison Avenue, (Suite 237), New York City-10, U.S.A.

5724 Kenneth Avenue, Cincinnati, Ohio 45224 April 27, 1967

Mr. Raymond Schuster, President, Philippus Church, Cincinnati, Ohio.

Dear Mr. Schuster:

Since the heart attack last August, my 83-year-old body tires more easily and sometimes my memory-gear slides into second speed. It therefore seems advisable to expend less energy to preserve my health. Regretfully and reluctantly I tender my resignation as pastor of the German ministry, June 4, 1967 to be my last service.

Since my graduation from Eden Seminary sixty years ago, it has been my privilege and joy, to proclaim the Gospel in English, German and Hindi. During these six decades, I frequently appeared in the Philippus pulpit, regularly the past eight years to conduct the monthly German service. Gratefully do I remember Dr. J. Pister, then President of the Evangelical Synod of North America, the founder and pastor of this congregation, for it was he who granted me permission for a two-years leave of absence for study in Germany, 1907-1909.

Mrs. Davis joins me in expressing gratitude for the cordial, refreshing friendship and fellowship of both the German and the English congregations.

For over 100 years, 1812 to 1915, all but four of our present 40 congregations in the Cincinnati area conducted German services/ Thus for me, the end of a German epoch has come, but hopefully not for Philippus.

May God continue to bless Philippus.

Most sincerely,

M.P. Davis, Pastor

[Dr. Davis was a joyous, active and successful missionary in the Chhattisgarh division (Raipur) in Madhya Pradesh for many years. His knowledge of Hinduism was of no mean order. I gratefully remember his services and contribution to the Benares school of Hinduism.

— Editor Church of Christ]

Dear Rev. Editor,

St. Thomas the Apostle lived in Little Mount which is Madras-15 and was martyred on the mount which is now called St. Thomas Mount. His body is buried in Mylapore over which the Basilica of St. Thomas is built. This was in the year 68 A.D. Therefore next year, i.e., 1968 is the Nineteenth Centenary of Martyrdom.

In this city of 75 thousand Catholics we have formed various Committees to prepare far in advance grand celebrations for five days. Since St. Thomas is an Apostle this Centenary will interest our faithful all over the world, and we expect pilgrimages from many countries.

Some of our Committee members are even suggesting that we should invite the Holy Father.

I request you to give publicity to this event in your journal and ask the readers to pray for its success. Those who wish to send contributions may send a cheque drawn in favour of _ The Treasurer, Archdiocese, Madras-Mylapore.

Thanking you for your hospitality in your columns and with my best wishes and prayers, I remain.

Yours sincerely in J. C.

Albert Z. Muthumalai, S.J.

[St. Thomas belongs to the One True Holy Catholic Church of Christ far above the sordid divisions and abominations of the present day churches. We bow before the Almighty in thankfulness for his great faith, zeal, and martyrdom and for his specific ministry in India and the East. - Editor Church of Christ]

Beware of Pseudo-Missionaries and Crypto-Politicals

Violet Alva’s Warning to Christians

NEW DELHI, Aug. 7, (UNI). Mrs. Violet Alva, Deputy Chairman of Rajya Sabha, declared here today that poverty and ignorance of the people of other communities could never be exploited now for conversion to Christianity.

She warned Christians that they should realise the time had passed. They would have to create faith in others by their good performances, she added. Mrs. Alva was speaking at a felicitation gathering organised for the Christian members of Parliament by the Catholic Association of New Delhi. She said Christians in this country were 100 percent Indians and when it would be a question of our rights and faiths, “We will be 200 percent Christians.” Mrs. Alva said it was a healthy sign that ten Christians were elected to Lok Sabha by various parties.

Mr. S.C. Jamir, Deputy Railway Minister, felt that Christians were looked upon with suspicion by a large section of the people. There was a move to “undermine the achievements of Christians who have been doing a great deal for this country,” he added.

Mr. Jamir said ten million Christians who were living in this country could be a “unique force” and should exert their rights.

Mr. Dobo Prabhu was apprehensive of the future of Christians with the growing influence of Jana Sangh which had many representatives in Parliament. He said that Christians had every right to propagate their faith among the people but no force should be applied in converting others.

Mr. Anthony Reddy who claimed to have been elected to the Lok Sabha on Hindu votes alone said that Christian members of Parliament should develop personal contacts with other members to remove prejudices against their actions.

Earlier, Mr. Eric Da Costa and Mr. L.G. Selon, President of the Catholic Association, welcoming the Christian members hailed the increasing number of Christian members in Parliament. They also praised the secular character of the country where fundamental rights were guaranteed to all under the Constitution.

Canadian Missionary Openly Instigated Mizos

Details of Expelled Foreigner’s Activity

GAUHATI, Aug. 4, (PTI) - A Canadian Missionary, Rev. J Marcotty - now under order of expulsion by the Assam Government for anti-Indian activities in the Mizo hills - “openly instigated the Mizos to rise in open rebellion to build a sovereign Christian State outside India,” an authoritative source said here yesterday.

Rev. Marcotty’s activities had come to light after two Indian missionaries - also working in the Mizo hills district - had reported the matter to security officials about six months back. The Government of India conducted a thorough investigation into the Indian missionaries report which stated, among other things, that the Canadian missionary harboured Mizo rebels in church premises, passed them off as inmates and thus thwarted attempts of security forces to apprehend them.

The source said the Government had confirmed every detail of Rev. Marcotty’s anti-Indian activities as reported by the Indian missionaries.

In a recent raid on a Mizo hostile hide-out, security forces had recovered a typewriter which had been identified as Church property, the source added.

According to the source the two Indian missionaries protested to Marcotty against his activities and firmly told him that such activities were not part of the ecclesiastical order. The Indians were snubbed.

The source said, the two missionaries then came to Silchar and met some security officials at the Circuit House there and narrated to them of the activities of foreign missionaries, including those of Rev. Marcotty.

After some time, the two missionaries were not seen in Mizo hills. Probably they had been transferred by the church to other places outside Assam, the source added.

August 1967, N.I. Patrika

Hostile US Missionaries Booted Out

NEW DELHI: Three American couples and a Canadian Reverend are under orders of expulsion by the Assam Government for complicity with hostile Nagas and Mizos and openly instigating tribals and other blatantly anti-Indian activities.

The American couples, Rev. and Mrs. Dans Masan Larson, Rev. and Mrs. J. Warren Johnson and Rev. and Mrs: Kenneth William Hagstrom, were asked to quit late last month. Operating mostly among the Abor and Dalla Hills peoples, they were instigating the tribals against Hindus and Hindu functions.

The Canadian Reverend, J. Marcotty, is guilty of a much more serious charge - of openly provoking the Mizos “to rise in open rebellion to build a sovereign Christian State outside India.”

Marcotty, it was found out later, had been giving refuge to fleeing hostiles in the Church premises and passing them off as inmates to prevent the security forces from nabbing them.

Marcotty’s activities were brought to the notice of the Assam Government by two Indian missionaries, who, also, have been working in the Mizo Hills area.

— Blitz: Bombay, Independence special 1967.

In the Fellowship of Faith and Work

1. ISHANANDA SUDHIR KUMAR PAUL: His normal centre (and Ashram) is in Jamboo area in Orissa. He is contemplating starting another Ashram in Puri. Meanwhile, he has been joined by his son who lives by doing business. So they have opened a centre in Cuttack town - “Mangal Samachar Bhavan” c/o Shri A. Rao, Tulsipur Road, Cuttack 1. For the time being, Ishananda is carrying on his medical practice and evangelical efforts from this centre incidentally helping his son establish himself in some business. He has recently published two Oriya booklets on the spiritual life based on the Bible and reports good sales of same.

2. Brother Enoch Sheker of Puri has been kindly given some shelter by the Missionary in the Baptist Mission Bungalow by the seaside. It is really very praiseworthy that in his age and semi-starved condition this faithful disciple of the Lord goes about in homes and to individuals, Hindu and Christian, preaches the Gospel and prays for them. It is a rare case of true evangelism. He needs our prayers so that God may take care of him in advancing years and the brethren of Puri Church may provide his bare necessities. He is one of the few surviving good old souls of the Church of God, who Ministered to the spiritual needs of many in Calcutta, especially in the Anglo-Indian community with zeal and joy.

3. Pastor D. Dutt, formerly of the “House of prayer and Goodnews” has recently come back from the west after a year’s Ministry in the States (U.S.A.), Canada, and Germany. We commend him to God’s loving care and the Holy Spirit’s guidance that he may be used to the full in creative evangelistic activities both among Christians and Hindus.

4. While preaching one Sunday evening in a Village Church south of Calcutta in the month of June, I was happy to meet a fairly old man by the name of Lalit Mohan Huldar. He was full of joy in the Lord. After retirement this independent evangelist has been going about in the Villages, Where there are today no Missionaries or Mission preachers, singing the name of Jesus the Saviour and Leader, and touching young and old through his rather crude but effective lyrics. This is the kind of preaching, natural and joyous, indigenous and inexpensive, that needs to be encouraged by leaders of Churches. Such itinerant preachers are in many cases divine healers also. With a little occasional and specific help such workers can do miracles.

5. With regret and concern we hear from Sister Manorama Modak that Dr. Modak her husband has been recently very ill in New York. We hope that since she wrote and to this writing he is better if not altogether well. Let the believing brethren pray for him. This incidentally reminded us that the Rt. Rev. Ramkrishna Sahu Modak, D.D., has been the President of the All India Federation of National Churches. Before that in the Church Mission system he used to hold important positions including the president-ship of the Western India Christian Council. For some years in the U.S.A. both husband and wife have been engaged in various Christian activities especially in the interests of interracial understanding and indigenous Church of India. We wish them well.

6. We happened to see a news report that Bishop Levi of Delhi National Church had been ill, but we are thankful to learn that he is well again.

7. Brother Sen of Ranchi (the Rev. Premanand Anath Nath Sen - founder of the Anugribita Home for Women and of Premanenand Kushtashram in Calcutta) is still carrying on with his dedicated body enfeebled with old age infirmities at 92. How we earnestly pray that God may be pleased to grant him peace, patience and joy in the spirit in his own way.

8. Acharya Das spent the spring and summer in West Bengal for over three months (April 14 to July 16). Much of this time he lived in his sister’s home 10 miles out of Calcutta in a little Village. He visited many other centres, meeting Christians and Hindus. Even in his creeping old age he was able to visit centres in Calcutta, Thakurpukur, Behala, Kaorapukur, Dum Dum, Chuchurah, Bolpur, and Serampore. In many of these places he was able to preach, and pray for the sick. At Bolpur he conducted a confirmation service during his two-day visit to the Sangha Church. At Serampore he was privileged to give a series of five lectures to a combined class of 37 Theology students during a week’s visit, on the subject of “Living Hinduism.” As a guest in the Principal’s home he was very grateful to and happy with Dr. Samartha and his good wife for their kindness, courtesy and generous hospitality - especially at a time when the College was having some difficulties with students.

   After his return to the Ashram on the 17th July he has received at the Ashram Swami Brahmanand Maharaja of an Ashram in Khulna district in E. Pakistan. As usual every year he was happy to teach a group of 17 American ladies and men - the World Christian Seminar.

   If he lives, the Acharya will complete his 80 years on the 10th September. Please remember him in your prayer.

9. JAMSHEDPUR (BIHAR) KERISTIYA SANGHA CHURCH The Rev. S.J. Pramaniek its Hon. Pastor reports that on the 16th April an immersion Baptism was given to the two daughters of late Brother G.C. Bose in a public tank - named Miss Pritikona Bose and Miss Jyotikona Bose. From time to time he has been giving his free service to the Bethel Baptist Church where old Pastor Rev. H. Mahapatra has been ailing for long. Christmas, New Year and Easter services along with the Lord’s supper were duly held, and a marriage was solemnised in the month of March.

— Executive Secretary B.K.S.

Notes

1. Christian Institutions in Trouble

More or less synchronising with the organisation of the International Missionary Council and the subsequent quick formations of International Christian Councils in many countries and a general movement towards fellowship and co-operation - roughly covering decades since 1910 - many problems relating to Missionary educational institutions - schools and colleges have been appearing one after another. The old missionary motives and methods were being questioned. Is conversion of non-Christians the sole aim of mission institutions? Is compulsory instruction in the Bible justified? Is it right for missions to accept grants from the Government and subscriptions from the public? Is it good or wise to run any mission institution solely for Christians? In fact the whole range of missionary policy came under a critical review. Commissions and committees were set up to probe into the work of Missions - judge the objectives and appraise the results of their work. The C.M.S. Commission in 1922, and later the Laymen’s commission on the work of the Methodist Mission work of the U.S.A. and the Lindsay Commission on education affected the work and life of some of the Churches and missions very seriously. These happenings together with the nationalist movement - the struggle for political freedom under the auspices of the congress and with the leadership of Gandhijii had an indirect effect on the Hindu attitude towards Missionary education in this country. Troubles started - small and great, trifling and significant, light and serious. This editor was in his youth full of idealism and vigour - a fresh convert from Hinduism - participating in the nationalist struggle with discrimination and restraint, just beginning his life work in teaching and evangelism in the early teens of the century. He had some clear and strong ideas in regard to Missionary education in the country which were appreciated by thoughtful educationalists. He saw the extreme examples of hard British discipline in schools, colleges and hostels conducted by Missions both for boys and girls. The cane was in the forefront. Bad food, severe games, a firm attitude, clockwise regulations, absolute uniformity and obedience. In fact, it was not very different from the military type of discipline and life. Generally speaking the missionary and his Indian assistants were haughty, conceited, cock-sure of everything in the world. Hindus hardly saw anything of the love of Jesus, his humanity and humility, his passionate interest in the human personality, his identification with the lowly and sinful. Evangelism was formally conducted on fixed notions - uniform and mechanical not based upon any knowledge of the country - its civilisation culture, religion, and faith - essential weakness and strength, its hopes and aspirations - its struggle for life. The whole educational system was a far cry from the Gurukuls, and the Ashrams of the Rishis of old and of modern times in India.

Speaking of north India, incidents started and in every case the moral triumph was on Hindu side; the Missionary and the Indian were in the dock. Hindu students in the Hostels demanded a freer, fuller, joyous life. If there could be a Christian chapel in the centre of the College and if Christian exhibitions, evangelistic campaigns and festivals could be held in the premises, why could not the non-Christian students have their worship and religious festivals in the hostels where they lived almost the whole year round? Where is religious freedom? So one day in 1919 the occasion was provided (possibly with reluctant divine approval) for the Acting Principal of a leading Christian College in Calcutta to catch hold of an image of Saraswati (Goddess of learning according to Hindu belief) and deposit it in the dust bin at the outer gate on the public street. At once emotions broke out. There was an angry uproar in the entire Hindu community of the city - an eruption of outraged feeling and possibly in some rare heart a pity for poor Christianity represented by the Missionary involved - resentment against this iconoclastic Missionary attitude in many a national and overseas religious worker. But for an unconditional apology demanded by a High court judge and tendered by the offender his fate might have been far worse. Your editor fortunately was not there at the time as he was serving in another college. Even if he were, he would have sided with the Hindus publicly.

Many other events and actions - not so sensational but serious - have been there and are still there. Discontent with compulsory Bible teaching (and often by unworthy and unqualified men); discrimination against Hindu members of staff in regard to house accommodation within the campus; negotiated transfer of some schools to, or confiscation by Government or public, groups due to negligence of Christian authorities for sheer greed of money; absorption by Christian authorities of huge public money in the shape of Government or university grants, fees, and donations from non-Christians; discrimination against Hindus and in favour of Christians in the matter of stipends for students; absence of adequate representation of the public on the management; insistence on Christian leadership of a college or school in spite of superior educational or cultural qualifications of Hindus; use of common funds for exclusive Christian purposes; in recent decades rather general corruption among Christian heads of schools and colleges and sympathetic treatment of offenders by higher authorities; rather snobbish attitude and aloofness among Christian teachers; generally prevailing western outlook - dependence on western help, lack of national culture and self-respect and emotional patriotism among Indian Christians, etc. These and many other things have gone into the making of a contemptuous, distrustful, unfriendly and frustrated attitude of the public including Christians.

Hence, no wonder that troubles have burst up or anti-Christian intrigues have slowly evolved against Missions or their institutions or against the Christian staff. Burning down of schools or Churches, beatings, court cases etc. have appeared. A small portion of the blame can be laid at the door of the present day youthful and political indiscipline but the causes of the discontent against Christian institutions have been long and deeply laid. Wrong policies, neglect of reorientation to the demands of modern situations and needs, sticking to sterile ideas, refusal to adopt a liberal attitude to present day questions and problems - these have been responsible for a situation where more or less easy capture of Christian schools and colleges by the public or the Government can take place. It is a matter of time. Christian leadership at the present time is mediocre. Dynamic, creative, men of Christian integrity have been ignored over the years. They have acquired a spirit of disgust and indifference towards Mission and Church policies and work. Only self-seeking second and third rate men offer for posts.

Not to mention many events of recent history in north India let us look at a few instances from the Bengal area: (a) Howrah public Girls’ College, a flourishing concern, was a development made possible with the grabbing of a large, important and valuable chunk of land - property of St. Thomas Church and school on account of the admitted negligence (or self-interested motive?) of a previous Rector in charge. This has damaged the Christian cause irreparably.

2. The Entally Baptist Mission Girls’ School

A very old institution with a good tradition, has been the scene of continuous dissensions, allegations of financial mismanagement and inefficiency, violence, Police action and court cases. All this has virtually divided the school in the long run into a managerial institution - the lower half under Christian and the Higher Secondary section in the hands of the public (Hindus). There has been a long struggle by a few self-seeking Hindus to capture the entire school. The trouble is not over yet. Cases are pending In this unhappy affair the sordid aspect is that some Christian teachers and other members of the Mission have secretly joined the Hindus out of selfish motives. The record of a particular Indian Missionary in this connection is not only unsatisfactory but treacherous to the Christian position. Christians are not united on the basis of truth or spiritual purposes. The attitude of the Missionary has been one of indifference and neutralism and his role has been that of the proverbial ostrich. He has the ultimate aim of collecting some money for the Mission in return for the services rendered and as a huge amount of interest on its original layout capital (which must be a paltry sum) by selling the large property in the centre of Calcutta to a non-Christian party on certain undisclosed terms.

The root cause of such a situation is the complacence of the Christian community, loss of a dynamic vision, sheer thoughtlessness, the prevailing selfishness of Christians, the lack of leaders of large calibre, essentially dilution of faith.

3. Serampore College

A theological university in India and a growing strong arts and science department - a hybrid combination, a source of much evil. There have been frequent troubles there in recent years. Only a fraction is known to the public when an incident has exploded. Some of the fundamental and immediate causes have been noted above. Many of these are true of the Serampore situation. One cannot but sympathise with and even pity some of the past principals able, efficient, and well-meaning who have tried to keep things together. The present Head of the Institution, who possesses administrative and intellectual ability combined with vision and foresight and could direct the College safely into a strong intelligent and intelligible Christian position needs and deserves full support of the authorities and the Christian public. We do not apologise for venturing some creative suggestions rather radical even revolutionary as to structural, constitutional, educational, cultural, economic and social changes.

1. Separate the two departments - their funds, buildings, managing committees etc. - Theology and secular sections,

2. Run the Arts and Science section on an agreed common programme by a united committee with representatives of the Indian Church and Missions and the public and by a staff appointed on merit alone taking care that only men and women imbued with the spirit of liberal education and knowledge and humanity find a place in the Governing Body and on the Staff.

3. Let the Indian Church (or the Theology Department) run the Hostels on a liberal Christian and voluntary basis.

4. The Theology Department should have a top Indian name with its English equivalent in brackets.

   1. It should be conducted on the broad lines of a typical Hindu Ashram with clear Christian principles of freedom, equity and brotherhood on the basis of biblical and apostolic truths.
   2. Life should be compact on community lines as a Fellowship with no invidious distinctions among Shishyas and Gurus - disciples and teachers in regard to food and accommodation. Of course, there will be certain differences on the basis of need.
   3. The curriculum should be radically changed to suit Indian conditions and needs of the Church with emphasis on devotional study of the Bible and Indian culture and Hinduistics. Hebrew or Greek to be optional. English to remain the medium of instructions. None but highly qualified graduates with logic, psychology and philosophy to be admitted. These subjects not to be taught in the institution. Admission to be made on an intellectual test and spiritual evidence and not only on educational qualifications, nor on consideration of caste, clan, race or social position.
   4. The present premises may remain the physical habitat of the Fellowship or Ashram for ordinary mental work preferably with a more spiritual Retreat Centre as an outreach for certain studies in the midst of nature in rural surroundings in simple inexpensive living structures.
   5. Worship and witness must be combined in an integrated Christian life based on Indian emotional and thinking terms and expressed in indigenous forms.
   6. In appointing a Managing Committee or a Governing Body due consideration should be given to adequate representation of the Church (irrespective of its financial contribution) and to selection of representative members on the basis of interest in the intrinsic value of the pursuit of knowledge, learning and scholarship in evangelism, in the necessity of rebuilding the Church of India - and not simply on principles of representation of ordinary Church Mission interests or the value of lands contributed or just social position or political influence. This Body will enjoy a respected advisory capacity. Ultimate judgement and decision will vest in the discretion of the Acharya of the Ashram in close co-operation with the Faculty the Brotherhood of Gurus.
   7. Members of the staff both men and women will be selected on the basis of academic merits, Christian integrity, cultural qualifications, pastoral and evangelical interest. It is desirable that at least the Indian teachers should possess a working knowledge of Sanskrit and of the regional language in which the establishment is situated.

Some of the previously mentioned troubles with consequent discontent especially among Christians and a few of the ideas, principles and policy hints as summarised above were current both among students and leaders as early as the beginnings of this venture when this editor was one of the first batch of 15 students immediately after reorganisation of Serampore College by its celebrated scholarly and broad-minded Principal, Dr. Howells in 1910.

The reorganisation of the College on some such lines with courage, foresight, wisdom and creative imagination will not only save it from spasmodic internal and external troubles but will create values and results for the strengthening and keeping of Church life and extension of the Kingdom of God in India.

4. St. Thomas Brotherhood - Howrah (W.B.)

This was probably the first Indian religious Community started a few years ago by three Anglican Priests of the Calcutta Diocese more or less on the lines of the Oxford and Cambridge Brotherhoods with acceptance of the three-fold vow of charity, poverty and obedience. It was a significant move for the Indian Church. The writer of this note has come in close touch with it during the past three years as a welcome and well treated guest not for days, but weeks at a stretch and has drawn much inspiration and hope from this example in his own work of evangelism among Hindus.

But unfortunately, the third and youngest member soon left for unknown reasons. Later on the Sevak (Superior) fell ill and after a period in Hospital returned. But he has now gone over to the Oxford Mission leaving the second member alone there. One understands that he too is going out on long leave. Is this the automatic end of an institution which had a promising start?

A few reflections naturally arise in one’s mind on this unfortunate happening.

1. Was the programme of activities fresh, attractive, and relevant enough for expansion and integrity?
2. Are not the basic principles of charity etc. too hard and unworkable in modern conditions in the country and premature for the Church in their strict application and observance?
3. A former British Chaplain’s house is not obviously suitable for an Indian fellowship in spite of some structural modifications made recently on suggestions.
4. Temperamental, cultural and intellectual affinities are, from a practical standpoint, as necessary and important as, if not more so than, those vows.
5. Synchronising with the decline and weakening of this Brotherhood, the decision of the Oxford Mission to accept Indians into their membership is regrettable. It scotches the possibility of new effort for an indigenous fellowship more or less on the same lines. The Oxford Mission did not throw open its doors to Indians during British regime nor have they done so during the last 20 years of independence. The present timing is not helpful. Creation of a national enterprise is desirable - not the continuation of foreign institution even on a modified basis.

5. India Bristles With Problems Both in Administration and Public Life

1. Government, both in Centre and State, as well as legislature and even the judiciary are confused and muddle headed. The main reason is that for sometime past no leaders of any calibre have emerged in Society due to general corruption of life and degrading of morals. Too much money, power and licence have led the bigger and educated classes away from healthful industry, sacrificial and self controlled living. There is no clear vision, sense of unity or meaning of life.
2. Food problem - hoarding, black-marketing, high prices. Our ministers are inexperienced and so have no definite policies. Our economists are not of one view. Administrators and officials and the police are often not faithful. When ministers have a flash of light they are afraid of external and internal criticism even of violence in pushing through their ideas and decisions. Non-congress governments are showing as much lack of courage, prevarications and hypocritical attitudes as the congress has in 20 years. The need of the hour is moral courage, selflessness, and simplified straight forward action. Everybody cannot be pleased or spared, save the bulk and the backbone of society from exploitation and misery at any cost or else the nation will die.
3. Language. To oust English and establish Hindi as the national lingua franca and the regional tongues as the media of instruction up to the top is an artificial effort and unrealistic and merely idealistic negative venture. The people of India as a whole, barring selected and interested protagonists, want English almost everywhere. Even the legislatures do not reflect the mind and need of the country. Hindi will never have the South, Northeast, Northwest and middle of India if imposed by authority. Let it spread voluntarily without props like any other language. It will in time grow to be the link language for interstate communication and dialogue of the commercial classes, pilgrims and travellers, and indeed for a majority of people whose mind and activity will remain within the periphery of India. English, because of its world position, should be naturally used for all India services and purposes such, as I.A.S., Judiciary (bigger), University, P. and T., Banking, Railway, Conferences, Parliament etc. and of course for international communication. It should be taught as a compulsory subject from class VIII in all ordinary schools and used as a medium in the Universities. The regional language will be the suitable medium up to the Intermediate stage. Use of it in University education will plunge India in medieval darkness again. Hindi may be actively encouraged as an optional subject in non Hindi areas in any stage. Urdu is not only a noble language but is also widely read not only by Muslims and Christians but also by Hindus in U.P. The claim to make it a second regional language is not unjust. Failing that, the very big state of U.P. may be suitably bifurcated for Hindi and Urdu. We have never appreciated the discouraging attitude of the Government and of some leaders of the public towards the important place of English in building up understanding and solidarity in national and international life.
4. Ex-rulers. Why should the treaty originally made between the Princes and Government be regarded as sacrosanct? And why should the assurances given by Patelji be considered operative in perpetuity? In the life of a nation nothing is unchangeable. Surely the purpose of relieving the Princes of ruling power was that in a democratic set-up they would naturally grow into the status of ordinary citizens on a par with others. It might have been helpful in the beginning to evolve a sliding scale of reduction of the privy purses and privileges and by this time they would have disappeared and Princes Would have been warned seriously to adjust their position. But probably such a scheme would have been unacceptable and not wise in a sensitive situation in the country at the time.

Long 20 years have passed after Independence and even before that the life and role of the Princely aristocracy of India was constantly attacked and criticised by political reformers and leaders. In a country today heading towards a socialistic pattern perpetuation of the feudalistic spirit is seriously anachronistic. The recent exhibition of it in New Delhi is an evil portent challenging the political leadership of India. But it will not be supported by anyone except the Swatantra C.I.A. combine and by a few Jana Sangha leaders who still hope for a Hindu Raj. Meanwhile, it is also a matter of concern to the leaders of secularism and democracy that many of these princes with the power of their money and social position, reinforced in some cases with the glamour of their leadership, have occupied important positions in Government and in political life.

Torn and buffeted by these and scores of other difficulties problems and dangers, unhappy India will indeed be brave to muddle through to new light, health and strength.

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