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 Church Will Have to Confess Her Own Sins

Before a spiritual awakening will come to our nation.

There must be a deeper work among God’s believing people. When Israel put away her strange gods - God visited the nation - and then came a national awakening.

God will hear our prayers for revival - when we take our true place before Him, and confess and forsake our transgressions.

Today, by its lukewarmness and formality, the Christian Church is making more infidels than all the books infidels ever wrote. One prayer meeting-like the disciples had on the day of Pentecost - would shake the whole infidel fraternity! - By Dwight L. Moody.

Available from:

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

Printed by: Evangelical Press, Christnagar Mission, Badagayedapadavu Post, Mangalore Telak, S. India.

The Most Expensive Thing

Sin is the most expensive thing possible.

It wastes money.

It wears the body into decay, but bad as these things are, there are even worse behinds; for it blights the intellect and withers the moral nature of the man.

It weakens the will; it blunts the conscience; it hardens the heart.

It dries up all the finer feeling of the soul, so that ultimately all regard for truth and holiness and purity is gone.

But worse yet: Sin is an enslaving thing. It becomes the master of the man who indulges in it. It hires him out, as it were, to feed swine, leaving him to eat along with them.

That which was at first a joy becomes in the end a bond. That which was at first a pleasant companion becomes at length a cruel taskmaster, who compels him to make bricks without straw.

Sin defiles, disfigures, debases, and blasts all it touches. It is at once a state, guilt and pollution.

— Gospel Messenger

The Place and Function of Foreign Missionary Activity in India to-Day ¹

By the Rev. R.C. Das, M.A., Khristpanthi Ashrama, Veracasi

Part 1. Introduction

1. Mission. A man or a group of men who have some truth to preach, some idea to propagate, a message to proclaim, some object to fulfil, some end to realise may be said to have a Mission. This Mission is not confined to Christianity alone but is found in a general sense in religions like Buddhism and Islam in an abundant degree. In part and in a specific form it is found in Hinduism too. This sense of Mission is not confined to religion either. A philosopher, a mystic, an artist, a reformer, a politician, an administrator, a trader, a social worker, and a communist - all have felt an urge - an inner compelling force - to propagate their ideas and extend their work.

2. Mission, in the sense of a purpose, end, ideal. Without Mission no movement or activity is possible, be it in the religious or secular sphere of life. This Mission is inherent in Christianity, fully active, and eminently manifest. Because Christianity is the Truth; Mission is the strongest motive in the Christian and naturally issues in a life of witness. Because the Truth, is Love - the love of a Father God - Mission is the strongest impulse to the service of humanity. In normal healthy Christian life this sense of Mission will automatically issue in a strong proclamation of the Gospel and in a consistent life of service for the needy. In the full Christian life, love for souls - an earnest desire to save the sinner - and love for the poor, disabled, diseased, under-privileged and the enslaved and a dynamic effort to better their condition will always go together. The health of soul and that of mind and body are inseparable. To divorce them is to go on a wrong track. The Christian Mission issues from an integrated sense of the need of the whole man - the fallen and broken man.

3. Mission and Missions: - Mission naturally belongs to the Christian - the saved and dynamic man - and to the Fellowship of which, he is a member. It is natural, automatic, inevitable. The love that constrained God to send his Son to save men, also constrains through Christ the saved to save others. It is the same divine love that urges and impels. So a Christian or a Christian Church - which is not saved or lacks this love - cannot save others and cannot have a Mission. Abundance of wealth and even human sympathy or political motives cannot save - though these can help change their external life. According to the Word of God there is only one Fellowship, one Community, one called-out-People, one Church and so there can be only one Mission. Just as the one Church can be and has been perverted into “Churches” by human ingenuity, selfishness, and narrowness of out-look, so even the one Mission of the one Church could be, and has been, disintegrated into “Missions” by similar motives of power, pride and self. The present day multifarious “Churches” and their “Missions” have the truth and the untruth badly mixed up in them. And they are inspired by mixed motives. If these limited and perverted Churches and Missions could be sufficiently converted into one Church and one Mission of God, they would contribute in their different ways to the fullest of the one divine purpose - the creation of a redeemed and triumphant Society - the Kingdom of God in the making. There would then be less confusion, rivalry, disunity, quarrel and waste.

4. The Christian Mission is a Co-mission - Commission - an integrated Mission of a whole Church - the Holy Catholic Church - at once orthodox, apostolic, catholic and evangelical. The Commission was communicated by God through Jesus Christ who proclaimed it to his Church as the great command - Go Ye into all the world. If every separate Mission from a different country drew its inspiration from this divine source alone, its activity would be relatively pure and redound to the glory of God in the salvation of men.

5. Foreign Missions: - Foreignness is inherent in the Christian Mission. It represents a spiritual state and a moral relation. It is not necessarily a geographical distance. A sinner is alien to God and vice versa. The saved - the Missionary - who has to carry the message and gift of salvation to the sinner is also a foreigner. So long as there is sin and misery in the world this unnatural state will remain. Hence, there is need for union through mediation and identification. It is the endeavour of God and man to change this foreignness and remove this moral estrangement and bring about state of fellowship through reconciliation. This foreignness is not political or social. In a true effective Mission the social and political aspects of foreignness would be shed. This external non-spiritual factor is a malady of modern Missions which is being countered on more than one front.

6. The permanency of Mission and Missions: - Since Mission belongs to the very nature of the Church and is a permanent element in its life. Missions shall always be there. The Church will never finish its task until the Last Day, when the son of man shall appear. Heathenism will go on reproducing itself both within and outside the Church. Within the Church new generations of children will need the Gospel, otherwise the Church will be depleted. Outside, there will always remain a wide field for the operation of the redemptive act of God. So Missions are permanent in the world as a whole. Hence, slogans such as, “Evangelisation in our generation”, “The end of the world is imminent”, “the Lord is coming” are to a large extent a deception though they serve a temporary purpose by creating zeal and activity. But they also end in despair and waste of emotional energy. As long as the Church will live, Missions in different forms will be there for its life and expansion and for the continual salvation of men till the arrival of the Day.

7. Mission is intrinsic to the life of the Church and not just a side-issue or a by-product. So it cannot be produced by wealth nor by opportunities in political conditions or trade and commerce imperialism and colonialism Social changes and political revolutions only throw up and show the needs and opportunities which are always there and can be met only by the Church being true to its destiny. Sporadic Missions are aberrations. India, as a Mission field after independence, is an example to the point. Sporadic, newborn, and in some cases, individualistic, Missions from America, and to a lesser degree, from Great Britain, have filled the country and are creating confusion and misunderstanding as to the very purpose of Christian Missions. Ephemeral unsubstantial Missions have no place in the plan of God who takes no hasty or short time panicky measures.

8. The Mission and Life of the Churches: - For the health of the Church’s internal life and the prosperity of its external activity, the fulfilment of its Mission is absolutely necessary. Not only for the growth and strengthening of its life but for the very existence and survival of the Church, Mission is essential. Without Mission the church will slowly die and in its place only a community, like any other community of human beings, will remain and after a time the two will coalesce, intermingle and be identical. The distinctive marks of the Church’s life will disappear together with the dissolution of its Mission.

9. The distinctive features of Christian Life: - What are the distinguishing marks of the Church that separate it from the world?

   1. Primarily - the consciousness of a divine Mission. The Church is sent, is under an inescapable obligation and command.
   2. A sense of need that has been met in its own life and therefore the Church feels for others. This love compels it to help with the message from God.
   3. A keen sense of justice and righteousness. The Church cannot rest complacent or inactive in the face of misery and oppression by man over man or by Satan over world. This gives the Church initiative in the work of total redemption of man and society.
   4. A clear vision of an ultimate end - the consummation of the Kingdom on the basis of a Judgement.
   5. A faith that God is active in history shaping the world according to his idea and will, and fulfilling his purposes through its divinely guided processes.
   6. Power to remove evil and sickness Vide Mark 16:17-18.
   7. Endowment with the gifts of the Holy Spirit. The Church is Charismatic in function.
   8. Fruit of the Spirit - Love, Joy, Peace. The greatest is Love. The Church to be true must manifest these and other qualities and virtues.
   9. The Church must triumph over misery and sin and Death through perpetual Pentecost.

10. Missionary Societies: - A legitimate and significant question might be asked here. If the nature and purpose of the Church and its Mission is such as is hinted above, was it necessary and inevitable that Missionary societies were organised so elaborately and backed so generously (even wastefully sometimes) by Christian Countries in the West? That much of the expansion of the Missionary activity in Asia, Africa and Polynesia in the 18th, 19th centuries was an effervescent and after effect of the Renaissance and Humanistic Movement, Industrial Revolution, free trade and political colonialism of Europe motivated by a spirit of adventure - thoughtful students of Missions would concede. But there was a Core in the motive, and manner in the religious and humanitarian activities of these societies which was spiritual, pure and sound; and backed by the Word of God and the example of the Early Church. Yet the question remains. Was the organisation of such complex and huge Societies with carefully trained personnel and more than enough money power behind them necessary or inevitable? One can see that it was not necessary. Were the motives of the founders of Societies dominantly spiritual unmixed with motives of cultural extension, political prestige, a mere Christian Church and world conquest, however nobly conceived, then the nature of the Mission and their policies would have been different, and they would have produced in two centuries a self-respecting indigenous and independent church - witnessing and self-expanding - at once national and ecumenical. The organisation of these societies might have been necessitated from the human standpoint under the circumstances of the times. But the time has now come to make a fair appraisal of the losses and gains of the organised Missionary activities and to decide whether societies as such should be liquidated and still the Mission of the Church fulfilled differently. India is a typical Mission field considered from different points of view. What will happen here will have its repercussion in other parts of Asian and Africa and that for a variety of reasons into which we need not go. (The World Council of Churches is now absorbing some Missions - Editor)

11. India: - What is India? It is difficult to describe in brief words. From the religious and cultural standpoint, which is our main concern, India is ancient and vast. Her life is complex almost beyond comprehension. You can see in India practically all religious ideas and practices from crude animism and atheism to the noblest forms of theism and monotheism - from popular temple worship and pilgrimage to emphasis on inner spiritual and moral life in the Ashrams and in many homes. The population of India is variegated in race, language, culture, dress, food, in outlook, in beliefs and prejudices. Her geography and topography are wonderfully diverse. Her statecraft and politics have, throughout her long history, been characterised by evolutionary ups and downs except in the early period of Aryan rule and culture and during British times, and under Independence when her political history has been somewhat steadied. In spite of all the diversity of languages and religions and the cataclysmic development of her external history there have been some principles and practices of unity pervading the whole country at all times. And this unity has been in her spiritual emphasis in all things. Whatever may have happened to her external political life, her social life (based on caste) and religious development (based on freedom) followed a pattern of their own. Unperturbed by political upheavals, her sages and saints and her various caste groups have followed their avocations peacefully and fruitfully in a large measure. It is her peculiar spiritual and intellectual freedom and comparative non-attachment to mundane affairs that mark out her life as a whole.

    Freedom has been responsible for the rise of hundreds of sects and numerous philosophies and many ways of life and many approaches to God. There has been very little, if any, of bloody religious persecution though a good deal of jealousy and rivalry is found in the medieval ages. But for many centuries a sense of toleration - almost converging on passivity and thoughtlessness in some cases - has been developed as far as interreligious relations are concerned, though certain modern groups chiefly politically motivated have been showing signs of hostility to other groups. This toleration is not merely the outcome of the syncretistic trends among practically all Hindus. There has been a good deal of respect for the religious positions of those who profess and practice contrary and distinctive beliefs. Most Hindus sincerely permit freedom of thought and conscience.

12. India To-day: - The country has won her freedom after a millennium of political slavery in the unique context of non-violence through a bloodless revolution. Since Independence India has steadily gained prestige in international affairs. Among major nations she happens to be about the only country that has clear ethical and spiritual motives for peace and progress in a world torn with bitter conflicts and threatened to destruction by virulent weapons. While her international credit is high, she has internal problems in her national life and in the administrative system. Yet, on the whole she has been making progress towards a socialistic pattern of life. There are centrifugal forces which are being slowly directed towards ends of unity, progress and prosperity. Her religious life is largely free from narrowness and communalism. Though there are undesirable sporadic outbursts confined to small areas and sections of the vast population. What should be obvious to an outsider is that India still offers today as before, and more poignantly, a field for loving service in her economic, social and even political life. What is not obvious to the Missionary and to the average Indian Christian is that India is in need of deep spiritual and moral regeneration and that there are wonderful opportunities towards this end for real Christian evangelism. She is, as always but particularly now, spiritually hungry and morally weak. She needs a backbone and moral fibre in her growing political and intellectual life. In a word, she is desperately in need of character. She needs hope and courage at this juncture. Who else can give this to her except Jesus Christ who is the Life and the Lord of life?

Yes, India has a very ancient religion, highly developed philosophies, great spiritual giants (like Buddha, Shankara, Chaitanya) and great thinkers and reformers (like Tagore, Gandhi, Aurobindo, Vinoba) and a great national organisation represented by the Congress and others. But her religion is too complex and her thought uncertain for the man in the street today. While her saints and sages and great philosophers give a great inspiration there is little in her religion and thought that can give dynamic direction, hope and destiny to the restless, divided, and famished masses and the nation. She needs the Gospel of Redemption - New birth and the Power of the Holy Spirit - a religion simple enough and yet effective in everyday life and struggle.

(to be continued)

Testimony of Ram Krishna Misra (Brahmin)

(NOW KRISTO MITRA, A DISCIPLE OF CHRIST)

First convert baptised by Acharya Das at the first Ghat (Assi) of Ganga.

Was It a Dream, and No More?

In appearance, he is a young man of medium height, with a countenance rather lined for his years, but with bright sparkling eyes, and an earnest, grave, brisk manner. Oriya is his mother-tongue, but he knows some English, and in his wanderings to every noted sacred place in India, has picked up some knowledge of several languages. Hindi he has studied and speaks and reads fluently, and it was in that language he related his story.

“My parents are both dead. I have an elder brother who is a household priest in my native town. My ancestors were Kashmiri brahmins. There are very few of us so far south, and it is a rule of our caste that we shall marry only brides from the distant State of Kashmir. My brother and the Raja, who is our patron and who gave me a scholarship, desired me to finish my studies before marriage; hence I am not married. After I had reached the matriculation standard in school I was put under the care of a Guru, a very learned man, a Master of Arts, himself an eloquent lecturer, speaking no fewer than fourteen languages, and very much in demand everywhere for religious orations. Besides myself, he had nearly a dozen young men disciples whom he taught, and who accompanied him in his travels from one sacred spot to another. We visited all the important bathing-places and sacred places in India - Benares, Haridwar, Dwarkanath, Puri, Ajodhya, and Rameshwaram.”

“We travelled thus by rail throughout the length and breadth of India, staying in each sacred place as long as our Guru thought fit, or as was needed for his lectures and worship. There was no lack of money, as he was held in honour, and besides we were working under the auspices of the Hindu Mahasabha, a great religious-cum-political organisations, and we boys were in training in Hindu divinity and methods of propaganda, in the hope that we should afterwards be teachers of Hinduism.”

“A Hindu Sadhu whom I met gave me a copy of the Hindi New Testament, and I read it mainly with the desire to find points of objection for discussion with Christians, and I afterwards had copies in Oriya and English, but I became much interested and felt some desire to meet and associate with Christians to see what was their manner of life. Once in a sacred place I left our party, with the excuse to the Guru that I was going on a visit to Gorakhpur to worship Gorakhnath. Instead, I joined myself to a Mission as a seeker after truth. The Missionary seemed to be an excellent man of Christian character, but he handed me over to the care and teaching of one of his Indian workers. I need not give details, but his conduct and character were such as to make his company extremely distasteful to me, and I returned to my Guru in no way helped spiritually by my experience, but rather set against Christianity and feeling that in the Christian Society there was no hope of spiritual help for me. So I went on discussing in a spirit of controversy and opposition with the few Christians I met. In Calcutta on one occasion I was in the second hand market, and saw a huge pile of old books which were being sold off by weight at a very cheap rate. I picked out two - one a huge tome which was entitled”A Commentary.” Not knowing what a commentary was, I opened it, and found most interesting explanations of Bible texts. The other was a Dictionary. I threw these two into the scales and paid the price - few annas only. The Dictionary I sold at a great profit, namely for three rupees, but the commentary I kept and read it constantly, finding it most helpful in the understanding of the Bible. From this time I read the Bible regularly, carrying the three versions along with me, but secretly, for I feared my Guru getting to know; and gradually my mind was changed.”

“One incident in South India made a great impression on me. I was down by the burning ghat reading and meditating, when a poor widow brought the corpse of her son for burning. I saw her great grief and felt real pity for her. The officiating brahmin - a coarse man - came along and said to her ‘Give me a go-dan (a gift of a cow) and I will promise you your son shall be born again as a cow.’ I was indignant with him and caught hold of his hand saying ‘Shame on you! Have you no pity for the poor mother in her sorrow. Is this all the comfort you can give her to tell her the lie about her son’s re-birth? You know that you cannot control that. You are trying to make a profit out of her grief and are torturing her further. How dare you say that a human soul shall be imprisoned in an animal body. Shame on you.’ But he repulsed me angrily. The impression on my mind was very painful. The futility of Hinduism in the presence of death. This thought remained with me, and I all the more earnestly read the Bible.”

“While I was full of these sad thoughts I sat down, and placing the Bible before me, I allowed it to fall open of itself to see if I should be guided to any special ‘word’. It opened at the 23rd psalm, and oh how helpful and blessed a word of God was that to me spoken by God through His servant and prophet David. It was a real message from God spoken to my soul at that time of need.”

“Then my Guru was called to give a series of lectures in N-. We all accompanied him. I would get away whenever possible, keeping my Bible tied close to my body with my sacred thread, even out to the place reserved for privacy, but reflecting that the place was impure, I rather went to the lonesome burning-ghat. The thought of death and the results of sin oppressed me. We were all invited to go to a natak (play) one evening, but I was distressed in mind and had myself excused from going. I could not even eat, and was thus left fasting alone in the room. I lay down to rest but could not sleep. Very late, the boys returned and wanted to enter, but I was resolved to be alone in my mental struggles, and asked them to go away and sleep elsewhere. At about two in the morning when I was so weighed down, a brilliant light filled the room, as though someone had turned on a torch. I turned to see it, but it seemed to fill the room; and as I gazed, there appeared in the light the form of a person, the most beautiful I have ever seen or imagined. At first, I could not recognise him at all, but as we were worshippers of Shiva, I wondered in my mind whether he graciously disclosed himself to resolve my doubts and give me his vision; but on looking longer and more intently I saw the form of a cross on his shoulder and above it the word ‘Mukti’ (Salvation), and realised it was a vision of Christ bearing the cross for me, and immediately I saw what it implied, namely that what I had so often read was true. There are two crosses, the one which He bore and the one which I must bear, and that moment I decided that I must leave all the old life and be His follower. Again I remembered ‘the word of God to Abraham’, ‘Get thee out of thy father’s house, and go to the country of which I have told thee,’ and I thought that as I had read in the Bible, having become by faith one of the sons of Abraham I ought to walk in the steps of that faith of our father Abraham and leave all for Christ.”

“In the morning I did not bathe, and when, as our custom was, they all gathered to repeat in unison our morning chant, ‘The Gayatri’, etc., it was seen that I was absent, ‘Why have you not bathed,’ they said, ‘and why do you not come to the worship?’ I replied I will say and do nothing until I have an interview with the Guru! Soon he called me, and I told him all in the presence of the others, of my search for peace and assurance, of my Bible reading, and of my last night’s wonderful vision. ‘Oh!’ said the Guru, ‘it was only a dream.’ ‘No’, I said, ‘I was not asleep. I was wide awake and in my full senses. I know what I saw.’ Then he said, ‘Let us discuss the matter together, and you may present your arguments. I will try to meet them, and we may arrive at the truth.’ ‘Sir,’ I said, ‘How can I argue with you? You are my Guru and I am a learner. Between your profound learning and my ignorance, what a gulf there is. But to me the vision I have seen, confirming the Bible I have read, puts the matter beyond argument. I know what I saw.’ ‘Where is the Bible?’ he said. He looked at it and tore up part of it, and threw it on one side. He kicked me with his foot.”

“The boys were enjoying the dialogue, and they all started making fun of me. ‘Will you become a padre?’ ‘Will you preach?’ ‘Will you wear suit and boots?’ etc. I could only repeat that I would become a follower of Christ. From that moment my every movement was watched lest I should leave them. I dared not take food for two days. At the end of the second day I managed to slip away, and went straight to the railway station, searching everywhere for some Christian Man who would direct me where to go and what to do. At last, I saw one whose dress seemed to indicate that he might be a Christian, and found he was so. I told him something of my story. I told him ‘For two days I have not broken my fast,’ and I could see that he was beginning to believe me. I said ‘I want nothing from you - no money, only direct me to some Christian or Missionary who will tell me how I may become a follower of Christ’. He said, ’There is a very good man, a London Mission pastor, at His name is Aaron. Go to him.’ So I went there and found Pastor Aaron. A very good kind man, in full sympathy, but not knowing a word of languages. So I went back again by train, and was directed to go to Miss at a G who know Hindi, who had however, gone out of station just the previous day. I went on to B where I was welcomed and very much helped by Mr, and Mrs. and by Mr of the Theological College, and on their recommendation came on to Benares, which city I had formerly visited on a pilgrimage. I am happy in the Ashram of the Kashi Khristiya Sangh preparing for baptism and training for service. - Benares United City Mission, 1931.

Orissa Bill on Conversions

FREQUENTLY in the last ten years individual politicians in some states have tried to get a Bill passed to control or ban conversion, of people to Christianity. In some cases Christianity was mentioned, in others it was not. The basis for such a Bill has been the allegation that Christian missionaries are converting gullible people by unfair means, by the use of inducements, threats and so on. Each time the party in power in the legislature found it not desirable to formulate such a Bill, both because it would be unwise politically and because the issue was delicate and complex. Any attempt in that direction, it was found, would impinge upon the individual’s fundamental rights. Mr. Nehru once had to face a proposal for such a Bill in the Congress Parliamentary party, and said that even if there were any conversions by the use of unfair means, legislation was not the proper way to deal with it.

Now, with the Congress out of power in several States, parties like the Jana Sangh are free to take the steps they have long wanted to take against Christian work. The Church in India and its members are disturbed by these laws. These attempts to restrict the freedom of the individual are really inspired by fear of the influence the Gospel among all classes of people.

The Bill passed by the Orissa State legislature and awaiting the President’s assent, is called the Orissa Freedom of Religion Bill, but it is actually aimed at regulating, even curtailing that freedom which is fundamental human right. It prohibits ‘forcible conversion’, but the clause relating to this says ‘by the use of force or inducement or any fraudulent means’. In the ‘definitions’ it is explained that ‘force shall include … threat of divine displeasure,’ and inducement shall ‘include … the offer of any benefit, pecuniary or otherwise.’ Of course, no Christian approves conversions made on the threat of divine displeasure or offer of inducements, whatever form they may take. But what makes these provisions objectionable is that they are vague and could be interpreted to include anything that a prejudiced Government would like to include. The Bill in effect gives unlimited scope to officials to harass every person who wishes to change his faith out of genuine religious convictions. An offence under the Act is cognisable and is to be investigated by a police officer not below the rank of inspector. The punishment upon conviction is severe, imprisonment up to one year and a fine of Rs 5,000 or both. When the person ‘converted’ is a woman or minor or a member of the Scheduled Castes or Tribes the punishment can be doubled.

What gives rise to fear of harassment and misinterpretation is the view of the whole issue of conversion reflected in the Statement of Objects and Reasons. It says “Conversion in its very process involves an act of undermining another faith.” This means that when a person changes his faith some other person or persons are trying to harm that faith or community as a whole. This is a deliberately twisted interpretation of conversion. It is a purely communal view and is sure to rouse communal antipathy.

This declaration is not really intended to protect the converted but to attack the persons who are the propagators of the religion to which the individual is converted. It is therefore a violation of the right granted under the Constitution of India to all persons to ‘profess, practice and propagate one’s religion.’ The Bill could be refused the President’s assent on this ground. In any case, it should be challenged in a court of law.

India is a signatory to the Declaration of Human Rights of the United Nations. One of the rights mentioned is the right of an individual to change his personal convictions, including religious beliefs. Thus, if an individual is harassed by officers on the basis that his conversion is an undesirable action of some other people, it would amount to an attempt to violate his freedom of belief.

The use of any kind of force or compulsion in any transaction or relationship between free individuals could be dealt with as an offence under the penal laws of the country. The use of force, if any, in a religious conversion could also be taken note of under these provisions. There is no need for a law on conversions. Besides, in whatever way the provisions are made in such a law it will give room for harassment which will destroy the very freedom the law might claim to protect.

— VICTOR KOILPILLAI - Calcutta Diocesan Magazine.

The Movement Around Subba Rao

(a study of Hindu Christian movement in Andhra Pradesh)

By Kaj Baago

The preface by M.M. Thomas to this booklet is a sound, correct and appropriate review of this movement around Subba Rao and of the views of Dr. Baago.

With due deference to Dr. Baago may I say in the interest of truth that he is not the first in India to recognise and appreciate the working of the Holy Spirit outside the church and Rao Sahib Subba Rao is not the originator of a Hindu Christians movement. I may be permitted briefly to refer to beginnings of such a movement in Bengal and in Tamilnad. This will give a balanced view of the matter under discussion.

Immediately after the International Missionary Conference was called in 1910 and its views known in India in the early teens of this century, this writer along with half a dozen converts from Hinduism and Islam were impressed by several needs and problems of the Church in India. Several younger leaders born within the church also joined them. And they together decided to meet in an annual long Retreat not shorter than a month and in quiet meetings, face the problems with a frank mind in prayer, meditation, and leisured discussion in the light of the Word of God in the Bible. They faced the needed changes in the Church and in Christian life and preaching the Gospel to non-Christians such as indigenisation of worship and structure of the church, proper approach to Hinduism and Islam, true conversion as distinct from proselytisation, self-help and initiative. This purposeful creative Retreat has been held for over half a century often more than once a year in places ranging from Haridwar, Almora, Vrindaban in the west and in Shillong, Kalimpong, Kurseong, Dacca in the east and Puri, Calcutta, Hazaribagh, Ranchi, Varanasi etc., in the middle of north and northeast India. Most of the earlier leaders are gone beyond the veil. Some names might be mentioned to convince the leaders and other of sceptical attitude. Fr. M.C. Chakravarty, canon Aghorenath Banerjee (Anglican) Professor M.L. Sircar, Shri N.K. Boss (Presbyterian), Durgadas Banerjee and Rev. A.C. Chakravarty (Methodist), Rev. Joel Lakra, (Lutheran), Allauddin Khan, Brother Moses, Brother Abraham Khan (Church of God), Sadhus Jitendra Nath Huldar, Ishananda S.K. Paul, Nilkamal Chakravarty and Swami Siddhweshwaranand Saraswati (no church affiliation).

Over this long period we received certain insights from an unbiased study of the Bible and felt the need of an indigenous, self-supporting and independent (non-attached to western church mission system) church in India if Hindus were to be attracted to Christ’s fellowship. While holding water baptism as important for fellowship and not necessarily for salvation, we worked out an indigenous institution suitable for the spiritual culture of India and declared the “Bharat Khrist Sangh” in 1955 by having a dozen men and women ordained representatively as original leaders and spearheads for the indigenous movement. Church congregations, Ashrams, schools, Hospitals, individuals and small groups are its constituents in fellowship.

We experimented upon indigenous worship, Ashram life, indigenous methods of preaching in Calcutta (1911-18) in two N. Bengal mission stations (1922-30) and best of all in Varanasi (1930-68). Here, in Varanasi we have had greater facilities and freedom in the form of on normal Ashram with a physical habitation and constitution and a School of Hinduism started in 1930 and reorganised in 1938 more representatively and with greater authority. Over this long period of more than half a century the Retreat Fellowship, working unassumingly, preached the importance and need of Christian Ashrams - the first (in order) of which were opened in Calcutta and Puri in 1916-22. Half a dozen more Ashrams in N. India grew up gradually, and they all formed the first ever fellowship of Ashrams.

While water Baptism, to receive which the average Hindu intellectual has found no difficulty, has been our normal way of outwardly admitting convert into the Body of Christ, as distinct from church organisation being a social and cultural fellowship, there has been not an inconsiderable number of Hindus (to whom open water baptism as the beginning of the new life in Christ is repellent) in North India (and in the South also) both men and women have been initiated into Christ by prayer and laying on of hands in the name of Jesus. They have remained in their original Hindu homes and societies free to fellowship with church Christians wherever they are accepted. In this vast area especially in Bengal and Orissa there are families and individuals, apparently Hindu but believing disciples of Christ, who read the N.T. and sing Christian song in their daily worship. They do not believe or practice anything (e.g. caste or idolatry) contrary to Christian faith and truth. Some of these are privately witnessing to the truth of Christ and a few others are openly preaching the name and message of Christ. Of these of recent times were the Raja of Salem and Chetty of Madras (unbaptised) and our beloved friend Monikak Chhotelal Parekh (baptised) keeping their Hindu way of living in their own homes and societies.

These have openly fellowshipped with ‘Churchians.’ Some well-known living names of the present time are Akshya Kumar Nandi (baptised, creative businessman) whose wife worships Kali in the adjoining room, Rao Sahib Subba Rao (unbaptised) of Andhra, - who adores Christ and heals the sick in his name, Benode Behari Bandyopadhyaya (unbaptised) professor and Hindu devotee of Christ in Bengal the author of a revolutionary book Sri Sri Yisu Khrist - his life, and interpretation - who is in demand in public meetings to speak on Christ especially in Ashrams and Muths, and some secret disciples in Varanasi living in their home and society besides nearly a hundred Hindus including a few women of different status in life (but all educated) who were baptised under my ministry in connection with the Benares, United City Mission and the Khristpanthi Ashram.

Probably the very first Hindu converts who remained Hindu except in inner faith (converted under De Nobili) were those Brahmans of Madurai Meenakshee Temples who spread the Gospel message in Tiruchirapalli and Kalyan near Bombay. It is said that the fruits of the work of these Sanyasi evangelists of Madurai became the original nucleus of the Bombay Catholic Diocese.

It will be easy to see now that the history of the baptised and unbaptised Hindu Christian movement and the indigenous church movement led by baptised Hindu intelligentia is fairly long, ancient, diverse and widespread. If the Holy Spirit continues his work outside the church-frame, there may come, sooner than later, a time when Hindus as a community will awake to find that they are truly Christian in faith though Hindu in religion (culture and life). This position is valid in the light both of the Vedas and the New Testament. The organised churches will have to shed many of their theological narrowness’s, outworn traditions, and dogmatic attitudes and the spiritual converts will have to possess much patience, a wider outlook and a sense of the Holy Catholic Church. Some of us under the Lord’s grace, have tried with some success to live the life of a Hindu Christian loyal to the Church and the country.

In view of the above statement I think I owe to the Christian public my assessment of the future of the Hindu Christian movement in India. Such movements of small groups and individuals must be consolidated and unified on a common and broad enough basis or else the movements, in the absence of the leaders behind them, will be apt to disappear. To be fruitful i.e., to propagate themselves, they must have a mobile and simple constitution with a proper ministry not necessarily traditionally ordained. They must have the fundamentals of church-life and be recognisable as Christian in faith. On their side they must not be exclusive but inclusive and open for fellowship with the other groups. Otherwise, they will dry up and die for lack of spiritual nourishment as they have done in many cases in the history of Indian Christianity. e.g., Probably the very first instance is the movement initiated by De Nobili in Madurai. Being ascetic and celibate it became clannish and slowly disappeared as a movement. Strict adherence to Brahminic features of Hindu life prevented its natural flow unlike that of the Vaishnava Hindu way of life and its widespread thorough conversion. In fact adequate research will reveal that Vaishnavism (in the north) and Sakvism (in the south) was a successful form of Hindu Christianity. The whole Bhakti movement based on human faith and divine grace was a transplantation of the whole of essential Christian “religion” and theology into a Hindu context. It had no other source than Christianity. They made a fatal error of ignoring the historical Christ - the soul of Christianity. So the Bhakti religion has remained an imbecile, uncreative, passive form of Hindu Christianity. The second example of the failure of a Hindu Christian movement, a sadder and more tragic one, is that of the Brahmo Samaj. To begin with Ram Mohan’s faith was that of a Unitarian Christian with a central and high place given to Christ and the Christian religion. There was a natural line of growth from the Unitarian to the Trinitarian faith culminating in Keshab Chandra and many other individuals. And these latter claimed validity in Brahmo Theological position for such in growth. Keshab declared the new Dispensation church. It is sad that the rigid church system of the white Bishops (including R.C. ones) and the over-zealous western evangelicalism of the ultra protestants so blinded themselves that they did not appreciate the promises and potentialities of true Indigenous Christianity latent in the Brahmo Samaj. So Brahmoism and Christianity in those days (as even now) were at war with each other.

The consequence was that Brahmoism has ever been a feeble and struggling force with their peculiar position within confused Hinduism and beside viril western Christianity.

If Brahma-Bandhab Upadhyaya were tolerated and allowed by Catholic hierarchy to initiate and promote his ideas of Christianity and evangelism it would have been more significant in some respect than that of the Brahmo Samaj. But he was ostracised by authoritarianism and the movement nipped in the bud.

I have high hopes of the more recent indigenous movements led by the Madras Christo Samaj, by other groups in northern India, by the Christian Ashrams and not the least by groups studying Hinduism both among Catholics and others. Because these have been doing their work without much inhibition and in fellowship and co-operation with church leaders who are more open and unprejudiced today than they were half a century ago, and they are recognising the importance of both structural and theological, emotional and practical, changes in the church and Christian life in India.

Anyway even if the Hindu Christian movements may not by themselves stand and last they will have made such an impact on the church that the latter will be almost forced to adapt itself suitably to the country in the context of Hindu faith and culture. The value of such a movement with its silent but deep influence is great and similar to that of the work and testimony of John the Baptist and the Bible (O.T.) in the evolution of Christian faith and ethics within an indigenous church as well as outside in the general community.

— R.C. Das.

Letters

Thyregodyej 47, Brande (Denmark) 11-3-1968.

My dear Friend,

Firstly, hearty thanks for your letter of 9/2/68, next the same for two copies of your extremely valuable and most interesting booklet “Convictions of an Indian Disciple” which I have read with deep interest and joy. I wish I had known you during my years in India. I wonder Manilal Parekh and I never came to talk about you. I paid a visit to Varanasi, 1926, but you began your work there only in 1930.

Panikkar has said that he is of Hindu religion and of Christian faith, many do neither understand nor approve this statement but to my mind it is clear having read several of his books and having known Chakkarai, Chenchiah, Appasamy and Manilal. You yourself came to Christ through the light and inspiration of the Vedas that are your O.T. although it also, of course, is of the deepest interest for you to study Christ’s relation to his religious and spiritual heritage.

I met Dr. A.G. Hogg in India and have been a keen student of his books, especially his Christian message to the Hindu which I have gone through carefully several times. I am glad that the N.C.C. Review last year in an article recommended his book for apologetic study, still I do feel that only Christian Hindus “of Hindu religion and Christian faith” will be able to produce the effective apologetics and more through their life and service than in theoretical attitudes. For you are just right that even if Panikkar stands clear in the intellectual and spiritual frontier in his dialogue with Hindus and his work is truly relevant as a necessity, your view (evangelical principles and indigenous method) and your practical and effective evangelistic work are a still greater necessity throughout all India. Now and in future this sort of evangelistic approach must be followed and through it the new church of Christ be built. Of course for the edification of those of Hindu religion that grows to Christian faith not only the whole function of the Church but also writings and all sorts of literary work showing full knowledge and sympathetic understanding of Hindu ideals and ideas is a necessity, and I think it not only a good but also a necessary venture that these Christian literatures that Baago now is trying to get reprinted it might prove an education and inspiration for Christian leaders of Hindu spiritual heritage to work further on similar lines, which also are the lines you are following in your literary work. I have studied a number of books by Sri Aurobindo Ghosh and many by S. Radha Krishnan. We do have several good books evaluating Radha Krishnan’s philosophy from a Christian standpoint, first Otto Worff’e and S.J. Samartha’s works, but not any of a high spiritual and intellectual standard on the philosophy of Sri Aurobindo.

With my kindest regards and wishes for your work I am, in Christ,

Yours affectionately,

Sd/ - Aksel J. Knudsen.

N.B. The Rev. A.J. Knudsen will be glad to have names and addresses of friends who are interested in the kind of subjects and questions dealt with in this letter, especially Hindu converts to Christ, and correspond with them and receive any literary works they may have produced. The answer to this letter has been privately sent to him as it will not, we assume, interest the average reader of the “Church of Christ.” - Editor.

Aum

15th August 1968.

Dear Rev. Acharyaji,

May I recall to your memory our last visit to your Ashram. I left you, but still the echoes and re-echoes of your great heart’s beating resound in my humble being.

After reaching my place I wanted to write a few lines to thank you for the help you have given us in connection with our Ashrams visiting Programme. Then I thought I should wait for the Independence Day to write to you because I know how your heart is one with Mother India’a heart. Her heart is now waiting for the great Independence Day when all her children will accept Christ as their Saviour.

I am fully in agreement with your views on indigenisation. I wish again to visit your Ashram and learn of you much more. Your prayer for my companion and myself moved me much. I do pray for you that you may contribute much more for Christ in India.

With love and admiration,

Yours in Christ, Catholic Friend

Theological Education in India

R.C. DAS

Section 1

Written for the use of the national Consultation on Theological Education at the request of its Chairman - The Rev. Dr. J.R. Chandran, Principal, United Theological College, Bangalore.

1. What Is Theology?

It is Brahma Vidya-Ishatatwa. In St. Paul’s language it is the “Science of God.” He equates it with Christ. Science of God is the Science of Christ - Khrist-vidya - Christology. This Khrist-Vidya issues from Khrist-Veda - the knowledge, rather the realisation - the anubhab - the creative, explosive and dynamic apprehension of the Christ-Truth - the understanding and experience of the Person of Christ. To the Christian, Theology starts from Christology because that is the highest and fullest known category of God - the Logos - the Word - the Vach - the Shabda. And to the Christian all sound theology must be based on man’s experience, integral understanding, of the Khrist-Veda - the Divine Word, and it is possible because the “Word became Flesh.” And we can “behold his glory as of the Only Begotten Son of God.” So out of Christian experience comes Christian Theology. It has been so in India. The Aryan Rishis and munis (sages and saints) have “seen” the Mantra - the Truth. “Rishayah Mantra drastaraba.” From the revelations and flashes of Truth, which the Rishis had, have come out Indian theologies and philosophies.

One thing ought to be made clear. Theology is not just an abstract pursuit of knowledge in itself - Knowledge for its own sake, though that kind of study has an interest and a value as a discipline, and rightly conducted may, in rare cases, lead to some illumination or even experience. But philosophy normally ends in frustration, agnosticism, hesitation, uncertainty. The best of it might arrive at some distant expectation and hope. So the philosophy of God must not be confounded with theology based on Christology which is the result of direct Christ experience. True theology must lead to greater life as it arises from Life - to its strong flow, its depth and fullness in History. Philosophy looks back, upwards, inwards while the trend of theology should be from within outward and forward. While philosophy and in fact all theoretical pursuits, tend to be static and sterile; theology, properly understood and pursued, should be purposive, fruitful, and progressive. It is from this angle that this short paper will try to deal with theological education in India. The end of Theology must be dynamic and creative life.

2. The Background and Content of India

(Originally, basically and mainly Hindu, rather Aryan). All the finest and richest treasure of Aryan - Hindu faith and culture; its noblest and purest spiritual, intellectual and moral wealth and excellence has originated, been cultivated and developed to perfection, in the uniquely helpful and healthful atmosphere, and under the congenial influence, of the Ashram - the fourfold Ashram of life - Brahmacharya, Garhastya, Vanaprasih and Sanyas - under the peaceful, harmonious and charismatic order of Varnashram Dharm, in the distinctive situation and environment of the institution of the Ashram, Mutt, Pitha, Akhara, Pattana (Religious Colony). All our philosophies, our denominational theologies; our best medicine, astrology and astronomy, chemistry, physics; our political, social and economic sciences; state craft, war craft, weapons; our finest cultural arts - music, dance, paintings; our moral and spiritual disciplines; our ethical codes, social codes, legal codes; our extensive and inspiring beautiful literary wealth - our best books - the Vedas, Upanishads, Epics, Gita, Puranas, etc., our best prose and poetry - Kalidas, Tilak (Gitarabasya), Harishchandra (Hindi poet), Tulsidas (Hindi Ramayana) Kavir (Bijaks), Nanak (Granth sahib), Bankim (Bengali novelist), Dwjendra Lal (Bengali Dramatist), Michael Madhusudan Dutt (greatest Bengali poet - ascertained by gallop poll), Gandhi, Rabindranath, etc. - these valuable dynamic treasures and personal forces for human improvement and progress are the inevitable and natural results of constant and arduous Sadhana (cultivation) and have been forged in the Ashram, not only these achievements of human wisdom and wonderful instruments of social economic, political and moral progress but an amount of divine revelation has been vouchsafed by the Source of all wisdom and power to the great Munis (silent seekers), Rishis (the Truth seekers) and Jnanins (sages) in the quiet of their hungry seeking souls and hearts and heads in the lap of mother nature. (Is this not partly true of the cultivation, preservation and dissemination of a truer Christianity in Western Asia and in Europe?) This is the situation and context in which, by divine dispensation, the Church of Christ has been placed in India.

C. To an impartial external observer and under an objective view, theological education in India, even after a century, appears to be exotic, artificial, unrelated to the ethos of the country’s religious life, imposed as a heavy burden both economically and intellectually, barren and unproductive of desired and expected results, both spiritually and ecclesiastically. There has been over-emphasis on the importance and necessity of money, organisation and co-operation, as well as administration.

Like the Church in its policy, worship, culture and activity, every seminary is an exact copy and importation of Latin, Anglo-Saxon, Scottish and American thinking and ethos, Christian theology in India is an alien unintelligible terror. Hence, there is a good deal of ignorance, superstition, and prejudice against Christianity among Hindus, Muslims and Buddhists here. Its burdensomeness to the Indian Church is much more serious. In its external set up and internal organisation, theology is too highly expensive to the Indian Church. Its products - the graduates - as pastors, teachers and evangelists have not quite fitted into the economic and social structure of the congregations most of them being poor and uneducated. Having been westernised in their outlook sympathy and living standards, while under training, these young leaders of churches have lacked proper understanding of the spiritual and cultural needs of the people and Christian (and even human) concern for their true secular welfare. Very few have gone in for direct evangelism among non-Christians. Even there, similar problems have arisen. In some cases unhealthy exclusiveness and clannish spirit have retarded the progress of the Gospel. Many have sought, and some have succeeded in securing, jobs in missionary institutions with a superior status. Neither the country nor the Church can see expected unselfishness, simplicity of life, an amount of unworldliness and other-worldliness, trust and faith in God, dependence on Him rather than on organisations, with vast money at their disposal, purity and self-control, love of the country and its people and culture - necessary qualifications of successful Christian worker - priests, preacher, prophets, teachers, social workers etc. The spirit of jobbery is too evident. So they do not get the confidence and respect of the people.

The Theological schools, colleges and seminaries - with their compounds and buildings, staff members, student bodies and their life and worship, study, and social fellowship - are little colonial islands of America, England, Germany, Rome etc.

How can we, under the circumstances, expect any fruitful appreciation of the Person and Work of Christ in India, of his disciples and apostles, and of the saints of the Bible and the Church from non-Christians? Christ, His Truth, His Body the Church - have not been laid bare to their minds and hearts in their true nature of redemptive purposes and functions - the creation of a Society and a Fellowship that would verily be recognised as the Kingdom of God (Ram Rajya) on earth. So our countrymen, who have expected many great and Christian things from missionaries and Indian Christians, have come to misunderstand and misinterpret the mission of the Church and suspect it to be politically motivated - engaged in subversive political machination and in cultural and economic conquest of India. They fail to see much difference between the financial imperialism and cultural thrusts of the big powerful nations of the West on the one hand and the aims and objects of the rich and dominating foreign missions (agencies of powerful churches of the West) and of their products, - their intellectual religious and, cultural children, the leaders of the Church and the paid faithful agents of these missions on the other. The situation is serious enough for Christian churches and for Christianity’s future in India and should produce creative urgent concern for reorientation of the pattern and policy of theological training which naturally moulds the nature and life of the Church.

(to be continued)

Quotes and Comments

1. From His Grace the Metropolitan of India (Anglican)

My dear Friends,

After Easter, I was able to go down to Berhampur in Orissa to the southernmost part of the Diocese which, from our most northerly point Asansol, is about 450 miles long. The roof of St. Stephen’s Church had been burnt in November 1966 by an excited mob of young students who could hardly have known what they were doing. This caused a somewhat excessive degree of excitement among certain member of the local congregation. They were pleasurably surprised when my prediction that Government compensation would be quickly available, was realised in the shape of a cheque for Rs, 30,000 from the State of Orissa. I made it quite clear that however regrettable the incident I was never in doubt that the Indian Republic stands solidly by the constitutional guarantee it gives for freedom of worship. This has been honoured, and it was good to see that those present at the Eucharist which followed included the Roman Catholic Parish Priest, prominent Baptists and the members of the parish. Later that afternoon the very students who were concerned in the incident had by way of apology pitched a shamiana in the spacious church grounds and placed 200 chairs within it. We had a meeting presided over by the Vice-Chancellor of the University there at which some of us spoke warmly of the need for unity in our country. It was most cordial, and we felt that a real reconciliation had taken place. (Whenever there is an emotional outburst injuring Christians this is how the situation should be repaired by both parties concerned - Editor).

2. CIA’s Asia Foundation Gets the Boot but What About Other Spy-Nests?

NEW DELHI: At last, the Government’s decision to give the order of the boot to the notorious Asia Foundation, which has been receiving funds from the notorious American Intelligence Agency, CIA, has been announced in the Lok Sabha by Home Minister Chavan.

The Foundation bosses have, however, not completely given up India as lost. Efforts are being made by it to continue its noxious presence in the country by a change in name. It does not necessarily mean, however, that the Government would be gullible enough to permit them to operate in a different guise.

An assurance that the Foundation would not cease to function is reported to have been given by its two representatives in India, Richard G. Heggie and F. Tommason Jannuzi, to one of their top Indian aides who had been running from pillar to post to save his connections with the body.

Curiously enough, while the Foundation operated from a posh New Delhi colony in its own name, its Calcutta office was imposingly named “Institute of Historical Studies.”

The closure of the Asia Foundation does not end, however, the investigation into foreign efforts of subversion in the country, including other CIA ramifications here.

Agencies

Apart from the better known Foundations, one is amazed to find a plethora of American agencies operating throughout the length and breadth of the country, from Kashmir to Kerala. Here are some of the agencies whose credentials and bona fides are worth looking into.

Advent Christian Mission in Velacheri and Guindy in Madras; American Council of the R.M. Mission in Kedagaon, Maharashtra; Bible Mission Church, Rae Bareilly; American Lutheran Church in Gudur, Renugunta, Nagudupet and Tirupati in Andhra Pradesh; Business Council for International Understanding which is a co-operative effort of the State Department of Commerce and the USAID; Fellowship of Reconciliation in Vadala, Betlagundu and Kanaivapatty; Laubach Literary Fund at Calcutta, in Bihar and Karthicapally; Mill Hill Missionaries who are working on project from Veerapalle, Nellore and Kurnool in the south right up to Baramulla and other places in Kashmir; Sisters of Notre Dame in Bihar; World Wide Missions which operates only in India (Mysore) and Nigeria; Women’s Union Society at Jhansi, Fatehpur and Kanpur with 10 American staff members; American Emergency Committee for Tibetan Refugees.

Besides those, there are several other organisations. Curiously enough, some of the organisations mentioned above have given post box numbers to their US addresses.

(Christians should note and beware that suspicion against religious, cultural, and even economic institutions is widespread - Editor).

3. The American Missionary Problem

An Essay in Conscience

FREDERICK DALE BRUNER

THE CONTINUING presence of American missionaries in the Philippines poses an ever more acute problem of conscience for both Filipino Christians and the missionaries themselves. Put succinctly, the problem is that American missionaries are inhibiting and impeding the wholesome, natural growth of an indigenous and responsible Philippine Christianity - in spite of the fact that they came to the islands not to hinder the Philippine church but to help it. The difference between purpose and result heightens the tensions between native and American Christians today.

One unhappy consequence of the considerable American presence in the islands is not the abrasive counter-reaction of Philippine nationalism it naturally evokes in some, but the dependence it seems unnaturally to generate in others. The Filipino Protestant is in danger of being unmanned. His praise of America and Americans may be - often is - sincere, but inevitably it smells of dollars. He fears that without American help the institution could not exist, and he knows that at present its operation greatly depends on the continuing inflow of American men and money. This inflow appears to require of Filipino Christian leaders a reciprocal outflow of praise and thanks.

The problem is the money. Money talks, and the recipients, of course, listen. Gratitude can be the most admirable of traits. But when gratitude must be cultivated over more than half a century with no end yet in sight, when the recipient must constantly render thanks for the blessings bestowed on him, it is difficult to evade the conviction that continual American giving (well-intentioned though it may be) and continual Philippine receiving (grateful as it is) has crippled important segments of Philippine Christianity.

Reactions

But some sensitive Filipino Christians are unwilling to bend the grateful knee any longer. They seem to feel that it is time now to stand up. Not that they are ungrateful for American help in the past, but that they want to be self-respecting in the present. Even if self-respect entails a loss of equipment, they prefer losing dollars to losing identity.

The truth is that the financial loss would probably be only temporary. One of the most interesting facts concerning the Christian mission enterprise in recent years is that those churches which have had the least outside support from the West have been the fastest growing (witness particularly the Pentecostal churches in Brazil and Chile). Moreover, there is no lack of Philippine money. But as long as American money is lubricating the work, few well-to-do Filipinos feel the need to contribute to it. The result is a very low sense of “stewardship” in the Philippine churches. The great body of Protestant Filipinos has not yet moved to support its own institutions adequately simply because it has not had to. Hence, it would seem that if Philippine Christian money is to support Philippine Christian institutions, American Christian help, or a large part of it, will have to be quietly withdrawn.

But this is hard to do. From the American side it is hard because the programme and the plant are there, and these cannot easily be moved; and - the subtlest problem of all - the desire to help is also there. On the Philippine side, it is hard for Asian courtesy and Christian grace to ask a long time benefactor to go. So when Philippine leaders assure inquiring Americans “We still need your help,” we should listen with more than our ears.

In a word, the paradox is that the American mission went to the Philippines to be a help but has become a hindrance. It has overstayed its usefulness. And in thus overstaying it has perhaps harmed itself. When one is on the giving end over a long period of time it is very difficult to avoid feeling a little superior, consciously or unconsciously. This is neither attractive nor Christian. Too much giving swells the ego of the giver.

(For two centuries in India there have been talking and listening. Undue giving and unhealthy gratitude, swelling of the ego and crippling of personality on the one hand and on the other. The total consequence has been a general deadening of Christian life and neutralisation of the evangelical zeal. Small independent sects such as Pentecostals are more Christian and zealous according to the Apostles than the big Churches organised by the west with money and worldly wisdom.

— Editor - Church of Christ).

Vivekananda Rock Memorial

Sri Eknath Renade, Organising Secretary All-India Swami Vivekananda Centenary Celebration and Vivekananda Rock Memorial Committee announced the donation of Rs. 1 lakh by the State Government of Assam for the Vivekananda Rock Memorial Project. This is the 8th State Government donating Rs. 1 lakh or above for the Memorial. The other seven State Governments are, West Bengal, Mysore, Maharashtra, Haryana, Punjab and Madhya Pradesh which have donated Rs. 1 lakh each, and the Uttar Pradesh Government which has donated Rs. 1.5 lakhs.

The Committee announced the contribution of Rs. 50,000/- by the Travancore Devaswom Board, Trivandrum, Kerala to the Committee.

The State Committees of Maharashtra, Gujarat, Uttar Pradesh, Delhi, Punjab, Haryana, Rajasthan, Himachel Pradesh and Jammu and Kashmir State have been conducting their collection campaigns and, as a result, funds are pouring in at the Central Office of the Committee at Madras. The Maharashtra State Committee has already remitted to the Central Committee Rs. 10 lakhs, until now, collected during the current drive. The total collections to date are about Rs. 32 lakhs.

The West Bengal Committee has also recently launched a campaign for collection. The Committee has decided to collect at least Rs. 25 lakhs from all over the State.

The total cost of the project is estimated to be Rs. 65 lakhs, including Rs. 15 lakhs to be kept as a reserve-fund earmarked for the future upkeep of the Memorial and for the maintenance of a regular Motor launch Service to and from the Rock.

The funds collected over and above the project-requirement of Rs. 65 lakhs would form the nucleus for establishing “Vivekananda Kendra” alongside the memorial at Kanyakumari, for conducting activities preached and envisaged by Swami Vivekananda.

The construction work of the memorial on the Rock is advancing satisfactorily, and the memorial is expected to be completed by the end of 1969. - N.I. Patrika.

(Since Independence our Government, particularly the Administrative Departments have become more and more communistic in their attitude, sympathy and favouritism. One need not mention the politicians and other leaders of public opinion who have been acting openly for their castes and communities. The entire Governmental system is now vitiated by communalism, casteism and groupism and yet our ministers from time to time preach sermons against these evil. Democracy and secularism are a mockery now. The British regime was strictly neutral in religious matters.

How can one explain the huge donations that state governments and the centre have been giving towards Vivekananda Centenary Celebrations? They subsidised the publication of Vivekananda’s books for free distribution which must have cost a large sum of money. Government also spent money for Buddhists during the 25th centenary of Buddhism. They always spend large amounts for religious festivals such as the Kumbha Melas. Do Government want us to believe that these are non-secular social affairs? Is not the Ramakrishna Mission a religious institution like Christian Missions? Are not Vivekananda’s teachings those of a particular religion? They claim universality for Vivekanandas teachings. Are not the teaching of Christ or Muhammad universal? Is not the R.K. Mission as propagandist and converting a Mission as any Christian or Buddhist or Islamic organisation? They have initiated hundreds and thousands of disciples in America and Europe. There are other Hindu sects like the Sikhs and Gandhiya Mutt who are also preaching and propagating their doctrines along with Buddhism who convert Hindus and others by the thousands in India and less in overseas countries.

How can Government help these religions of Indian origin? Is it a Communal state like Pakistan? It seems an undue sense of Hindu majority and looseness of thinking on the part of our rulers and leaders are responsible for the communalisation in spite of our secular and democratic constitution. There is law against communal practices in the social, civil and political life, but it is never administered faithfully. It is time that Muslims, Christians and the suppressed classes of society, the tribals and aborigines of India, made a common cause against all forms of communalism and casteism. - Editor).

Notes

1. Christian Union of India

It should represent a broad based constituency wide spread in all urban centres throughout the country. One guesses that the Catholics are better organised. Without such popular backing they will remain weak and their opinion and views on public affairs will be heeded neither by the Government nor by the non-Christian public. The All India Conference of Indian Christians suffered from this defect before. They did not represent the church or the Christian community except themselves. In order that their action may acquire some telling force they must be prompt to take up the burning questions and serious problems and push the issues forward such as communalism and caste that have raised their heads in renewed forms, violence that has burst out in public life all over, the trepidation and prevarication of the Central Government in regard to Kashmir end Assam reorganisation, Prices Control, workers grievances, autocracy of Big Business, implementation of democratic and socialistic measures, eradication of corruption everywhere even in the Government circle etc., unless they are up and doing they will not be able to serve the best interests of the community and the country merely agitating over injustice to, and persecution of Christians will brand them as communalists and their existence as a national force will be nominal.

2. Hill Tribes and Adivasis

Government have made, since independence, certain financial and organisational provisions for the all round improvement of these backward races and also for the scheduled castes among Hindus. But these social and cultural measures have not been honestly implemented. In many areas and for many groups and classes large grants of money have not been utilised by the prejudiced and communally minded administrative officers. Neglect, indifference, inefficiency, caste prejudice, communal bias have been writ large in the entire executive system. In spite of a few ministers, legislators, officers appointed to safeguard the special interests of these groups and to represent them, there have been loud public complaints of default and failure of duty on the part of government. This is the fundamental cause of their restiveness and demand for separate states and independence with consequent hatred of plainsmen, Hindus, and Congress organisation in particular. Are we any the nearer nationhood than we were at the end of British rule? Government ought to recognise and appoint a Director with a few special officers elected by these people themselves who have their interests at heart and are prepared to protect and promote them. It is evident that ministers, legislators and political leaders are too selfish to be reliable upholders of the principles of democracy and secularism.

3. Communalism in Fresh Forms and New Dimensions

There have been widespread Hindu Muslim bloody clashes, persecution of Christians in the shape of burning churches and schools, lynching of Harijans; Nepotism and favouritism in service and education. News have been heavily censored and carefully published so that the public do not get the true picture of the situation. In the matter of eradicating the communal virus, the central and the state governments have been very inept, hesitating, unwilling to take proper steps, and even afraid of high caste cliques and combines of Hindu communalism. In cases where they do take action the punishments awarded to offenders are not exemplary or deterrent. Under the circumstances there is no remedy except in united self-protection by the aggrieved minority groups.

If Government is sincere and serious in preparing a United people, let them prove it by the following actions. Mere sermon on love, unity and peace and ordering the police to do the needful when violent hatred bursts out is not enough. Nor is it honesty to appeal to the people to co-operate. The causes of the explosiveness of communal outburst must be uprooted.

1. To start with, Governments must abolish the columns for caste and religion from all printed Government Records, from the School, College and University Registers, Hospital Forms in all administrative forms to be filled in by the public, and from all documents registered or unregistered, etc.
2. Governments must take steps to remove all public communal and religious activities, functions and festivals (except personal and private prayers or worship) from all educational institutions, Hostels and Hotels, Parks, Roads, Halls, gardens, squares, all Government offices and factories, all non-Governmental concerns etc. to which all persons irrespective of caste, creed and colour have the right of access and admission.
3. Statues, pictures and symbol of one particular religion should be removed from all public places open to all communities by law such as Schools, Hospitals. Halls etc. Museums, exhibitions etc. fall under a separate category.
4. Government and their ministers and officials in their public and official capacity must not render any financial help or personal service to the festivals or sacraments of any particular religion nor promote their cause by direct or indirect means. Assistance to institutions belonging to a particular community or cast serving the public without any discrimination would be a different matter.

If the Government took some pains to do something along the suggested lines of action facing boldly the criticism and opposition from certain majority groups they would create the real spirit of secularism and democracy sooner and faster than they could do otherwise. Secularism and Democracy cannot be produced by mere legislation and political means. Caste and religion are forces too real and powerful to give a chance to the birth of a true Indian Nation.

4. The World Council of Churches

It has already grown to be, as we feared at its inception decades ago, a world power backed by huge money and high intellect, a super structure over the church as such arrogating to itself spiritual authority through so-called representations, a top-heavy hierarchical order dominating the churches by its theories and theologies (of church, evangelism, mission, of God and man) drawing heavily upon the financial and intellectual resources of the Protestant and Orthodox Sections of the Universal Church.

A serious feature in its life to note is that in its spiritual and intellectual exercises both in its plenary sessions, the committees and at Headquarters it is introspective (almost introverted) and exclusive probably without consciousness. Its literature and reports containing its discussions and resolutions reach only a few handfuls of church dignitaries and leaders who have hardly any vital touch with the local Church which is truly the Catholic Church. The terms ‘ecumenical’ or ‘ecumenism’ has a charm only for a few intellectuals. The average Christians understand very little of it.

Any effort on the part of a superbody, however genuine its representation of the Churches might be to create and impose, by a mental impact or by executive action, fellowship, co-operation, unity, and mission, will be a miserable failure. Such authoritarian activity is unchurch like, against the very nature of the church, and it is untheological i.e., against the Will of God. One lesson from church history if we would learn it, is that the authoritative decisions of high church assemblies, even the creeds have divided rather than united Christians; and the authorities of the different church bodies have always acquired vested interests both spiritual and temporal. And the Churches have further subdivided themselves through reformist protest and seclusion as a consequence the true bond of unity love and fellowship round the Lord’s Table (The Eucharist or the Holy Communion) has been pushed further back and congregations and churches became intolerantly exclusive.

The members of the W.C.C, must not repeat Christian combines, hierarchies, vested interests, and religious imperialism (as some missionary societies have done) and should come from the skies of high organisations, unrelated imagination, pyramids of dollars - down on the rough and tough earth, walk like the apostles of old (especially in a country like India with its ten million Sadhus and Sanyasis) among the believing brethren preaching the Gospel of Christ Crucified and Risen admonishing, exhorting and edifying them, binding them with love of one another in Holy-Fellowship of intercommunion and interchurch service of worship and praise, of evangelism and service of man in need - all at the Local Level. To do this it would be worthwhile to wind up their mundane show. Many of the leaders have moral, spiritual and intellectual cum Cultural resources to be bold enough to fulfil Christ’s mission according to the will and plan God writ plain in the Word.

5. “Gurudev! Where Can I Get So Many Millstones?”

This is the title of a very strong pamphlet written by Rao Sahib Subbarao of Munipalli (A.P.). We were surprised and shocked to receive it from a man whom we have deliberately supported for important reasons. We have held his Christian life without baptism and his healing ministry in the name of Jesus as valid. That such a devoted Hindu follower of Christ could write such an abusive and propagandist booklet was beyond our imagination.

Rao Sahib seems to have come in contact, unfortunately, with a section of Christians who overemphasise the importance of water baptism and Religion as distinct from Grace. But as an educated man, as he is, he ought to have had the discerning judgement and understanding of the authoritative doctrinal position of the Church as a whole, which is based upon the Bible. He ought to understand that it is one thing for a Hindu devotee of Christ to personally refuse baptism and claim to be his disciple and be in fact a better follower of Jesus than many nominal Christians. But quite another thing to argue that water baptism is unimportant and even a meaningless ridiculous outward ceremony. Neither Bible teachings and Christ’s own words nor the vast practice in the universal church will support the latter position. Christ himself asked for water baptism under protest from, and at the hands of John the Baptist, He himself says ‘He that believeth and is baptised shall be saved but he that believeth not shall be condemned’ Mark 16:16. Faith (inward predisposition) and baptism (outward demonstration) go together for complete salvation. But only disbelief is condemned. Lack of baptism is not condemned, which possibly means that an unbaptised believer does not go to hell. The last commission of Christ runs: - “Go, therefore, and make disciples of all nations baptising them in the name of the father, the Son, and the Holy Spirit” Matthew 28:19. The apostles were baptised by John the Baptist. If baptism were only an empty ceremony it would not have occupied such an important place in the mind and word and action of Christ himself. In the entire church I have not seen any Baptism before which enough teaching is not given by the Padri to a candidate on the value, meaning and blessings of Baptism. It is better for these nominals to be inside rather than outside the church because inside they will always be confronting the challenge of the church which is good for their souls.

We fear Rao Sahib is too much obsessed with the question of water baptism, why should he be? Hinduism has many forms of initiation into religious life, when choosing a particular Marg or Guru - Snana Diksha, Agni Diksha (immersion and Holy Spirit baptism). Great converts to Christ have come from Hinduism and Islam and the Brahmo Samaj who found no social or legal difficulty in accepting water baptism. Anyway it does not befit Rao Sahib to abuse, condemn and ridicule all ministers and missionaries, bishops, priests, Padris who are obeying their Master. Abuse or ridicule is not the best way to defend one’s position. It is not for us to fasten millstones round the necks of our opponents, it is the awful prerogative of God. May He grant our Brother better sense - love, Joy, Peace.

In the Fellowship of Faith and Work

1. The Rev. S.J. Pramnick - Pastor Jamshedpur Khrista Sangha Church, gives the following items of news - Dear Acharyaji. Brother G.R. Biswas - the secretary of the local I.C.A. having been in hospital is now convalescing at home. Brother Billium Johnson, a great worker and supporter of the indigenous and independent Church in Jamshedpur passed away on the 21st June to his eternal rest. He was 69 and died of cancer at the neck. Before his death he had sold his dwellings (An Ashram) to Rev. Somiya of the Assembly of God who opened an orphanage there. He himself lived in a cowshed. May his soul find peace in the Lord.

   By God’s grace I am well with my troubled eyes. God helps me to face life boldly to do his work faithfully even when I am left alone in the field (2.7.68).

   Dear Brother in Christ, thank God his merciful guidance is keeping you up. I was afraid for your health in the last summer at Varanasi. We pray for you always.

   My eyes are not very weak, but the treatment is being continued. After retirement, I am thinking of making a home here. Eldest son is employed in Tata Steel and younger one in Tata’s Technical. Moreover, it will create a vacuum in Khrista Sangh if my activities are withdrawn from Jamshedpur. But it is hard to get a plot of land here. I enclose a Postal Order for Rs. 20/- donated by B. Johnson to you in recognition of your work.

   In Midnapore, a “Christian Mission” has been formed under the leadership of the Rev. S.K. Patra - the well known distributor of Scripture Posters. While he was in Jamshedpur as a Tata employee probably in 1950 he was with our independent Church, and we tried to convince him of the necessity of indigenous Church movement.

   “Best wishes for you and compliments for the inmates of the Ashram. (20-7-1968.)

2. In the summer Ishananda was invited by some hill Christians in the district of Berhampore (Orissa). They lived by hunting animals and birds and by cultivating rice in the jungle areas. They gave him a great welcome, made a huge Pandal with leaves and branches and listened to the Gospel message day after day in large numbers. He then returned to his Ashram in Jamboo to look after the congregation of refugee Christians and the sowing in the paddy fields. There is a Church Hall where a considerable number can even sleep in the night, a small tank filled with fish besides his personal rooms. He is still there at this writing (30.8.68).

3. The Rev. S.K. Mundle took a round trip down south in Kerala and Tamilnad in June-July for over a month visiting five Ashrams and directing Christian leaders - such as Christavashram at Manganam (Gottayam), Christe Shishyashram at Coimbatore, Christkal at Tirupsithur and Sadhu A.N. Sircar in Vellore, etc. He has not been quite well since his return to his Calcutta home where he is resting. He is to visit Varanasi for the third time within one year. His third circular letter containing his experiences and reflections on his south Indian tour will soon be published. - Please pray for his future plans.

4. Acharya Das contrary to his usual practice stayed through the Uttar Pradesh summer in the Ashram. The heat in May affected and weakened him. But one is thankful that from the 31st May westerly winds have been blowing almost up to date and the sky has remained cloudy with occasional showers. This unusual phenomenon has kept the weather consistently nice and cool. Unfortunately since the rains have started he has had a stomach upset which further weakened him. But he has now got over it and is much better. He was glad to welcome the following guests and visitors - the World Christian Seminar from U.S.A. under the leadership of Dr. David M. Bryan and consisting of thirty intelligent men and women from different professions in society. For many years it has become an annual affair and Acharya Das has to give them a general idea of the religion and culture of Hindus. Our Brother - Rev. J.D. Biswas came for a short visit from his home at Araria in N.E. Bihar. We had some fellowship together in prayer and conversation after many years and also spent a day in the home of the Administrator of Varanasi Corporation who has married his eldest daughter. We are also having with us staying for some time Srimati Shefalika (Convert of the Ashram, with her two small children coming from Dum Dum Calcutta) In spite of his general weakness, Acharyaji is busy in reading and writing work; incidentally editing a life of Christ in Bengali which is being written by Mrs. B. Dutt of Calcutta and bids fair to be a large literary production, Sister Dutt is currently living in Simla on their own property and is in contact with some enquirers of truth.

5. It was reported in April last that our beloved brother and leader of the Indian National Church - the most Rev. Ram Krishna Sahu Modak, D.D., and his worthy life partner, Sister Manorama, landed, in Bombay by plane on the last Christmas Eve in an ailing condition after many years of stay in New York. In April, we were told that he was making progress towards full recovery. He was even dreaming of taking up the reins of the work after his heart, namely, the promotion of the Independent Church movement in India. But God disposed otherwise, with deep regret and a personal sense of sorrow and grief we have to report that soon after, our friend and colleague … passed away in the high and sacred task of the church of God passed away from our midst to his rest while in the home of their son in Bombay. His mortal remains were brought over and buried at his ancestral premises “Modak wadi” in Ahmednagar (Maharashtra). Sister Modak though bereaved and lonely has soon shaken up her grief and stood up to follow her husband in the great work of building up the National Church movement. She has already circularised 200 Churches and leaders as the first step. We offer our sincere sympathy and condolence for the bereaved family and pray for sister Modak in her renewed work. She may feel confident that we are prepared for Association and co-operation in the great mission of the Church in India.

6. Our beloved Brother Sadhu Amarendra Nath Sircar of Katpadi (Vellore) writes: -

Revered Dada,

By the Lord’s grace we are all well at present. But it is a matter of regret that due to drought I have had to face a considerable loss to the tune of many thousands of rupees. A well was dug on the fields, but it has been dry. Five acres of sugar canes have all dried up. Conditions of all men appear to be very bad. Please pray that the Lord may give us rain. The Rev. S.K. Mundle came and stayed with us for two days. In June, I went to Kerala to do the Lord’s work where he used me wonderfully. Then I have been to Madras City. Now in next September there will be Gospel meetings and Healing services in Kovur on the Arcot Road. Rajan Clandius who was to have come from Kanpur never turned up. Our son - Samarendra is studying in the 5th standard in an English medium School. Please pray for us in the family and for the meetings.

Affectionately,

Seyak - Amarendra, Executive Secretary B.K.S.

28.8.68

Available from: Acharya R.C. Das, M.A., Khristpanthi Ashram, 129, Dashashwamedh, Varanasi, India.

We Positively Must Have a Spiritual Upheaval

The Church as an Evangelising Medium Is Failing

We are playing a losing game.

What are we waiting for?

You want revival. Here it is! Let the Word of God, search you for a month or so - and you will begin despising yourself, and come to utter despair as to your own spiritual condition, self-righteousness, and goodness.

Then you will be willing to bare your soul to God, and let Him cleanse you with the precious blood of Jesus, and fill you with His blessed Holy Spirit.

Does God mock us with His promises? It is to challenge our faith - and enable us to AWAKE to all the possibilities within the resources of God!

— By Evangelist Paul Holsinger

If There Is to Be Revival

God’s People Must Come To The Seat of Judgement And Allow God to Search Them.

All sin must be judged, cleansed and put away before revival fires will burn and the blessings of God come down.

— By Nancy E. Halerow, of The Bible College of Wales

— Herald of His Coming

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