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.)

Conversion - The Prime Need of Humanity

Dr. E. Stanley Jones.

We Christians are not here in India or anywhere in the world for proselytising, but we are certainly here for conversion. Proselytising is a horizontal process. Conversion is vertical. The prime need of the world today is conversion, a change of heart. The politician, the planner the sociologist, and the psychiatrist testify to the great fact that conversion is the prime need of human beings today. Seventy-five percent sickness is not physical but spiritual and moral. Conversion is possible by exposing ourselves and surrendering to Jesus Christ. If Christian missions cannot do this then the psychiatrists and others will do it, in their own way which may not be conducive to the welfare of humanity.

What happens when we surrender ourselves to Jesus Christ? Self is our only possession. We come with it, and we shall go with it. Down through the centuries man has attempted to deal with this self which is restless and divided against itself. Hindu thought does away with it by effacing it in the transcendent as a drop of water merges with the water of ocean and loses its identity. Buddha prescribed that the self be annihilated because existence is evil and painful as much as to say the head should be cut off to get rid of the headache. Self remains and attains abundant life if it is surrendered to God-man Jesus Christ. If we become Christ’s everything becomes ours. Life becomes ours. We are not afraid of death, but death becomes ours as it becomes a gate to the garden Elysian. The present, and the future do not enslave us, but they become ours as we become Christ’s. And so all things become ours as we become Christ’s.

“Present yourselves as a living sacrifice to God, dedicated for his service and pleasing to him.”

— Arunodayam, August 1968 (From message given in Bareilly)

My Spiritual Pilgrimage

(The Rev. R.C. Das, M.A., of the Khristpanthi Ashram, 129, Dashashwamedh, Varanasi, Written in 1911)

I was born of humble parents in the year 1887 in a tiny village near Sabhar, a commercial centre 16 miles away from the city of Dacca, second capital of the Bengal Presidency (now chief city of East Pakistan). The influences of society were against my getting any education worth the name. But my father had a noble heart and a good intention. Against traditions and to the surprise of his fellow villagers, he made arrangements for my education which would at least enable me to live a decent life among an agricultural people. So early in my boyhood I passed through about half a dozen small pathahalas and village gurumahasayas (primary and primitive schools and teachers) and at last entered the Government aided Middle English School at Sabhar where, after the usual period of study, I passed my Middle Vernacular Examination and secured a Government scholarship. My father was at once glad and sorry because in order to enjoy the scholarship, I was to continue my studies in English in some H.E. School away from home. He did not like the idea very much. However, being persuaded by my teachers who loved me sincerely and wished my welfare and progress, he became reconciled to the idea of sending me to Dacca for secondary education, I was perhaps 13 years old when I was admitted to the K.L. Jubilee H.E. School, Dacca, and took up lodgings in a student’s mess.

In my boyhood days I was a little too gentle and shy, and had a religious turn of mind, which gave my parents and friends the impression that I was not going to be much in the world. However, they did not disturb my studies and did not cross my wishes because my teachers and the educated people of the neighbourhood spoke well of me, and assured my father of my future prospects. Early in these days being disgusted with unsatisfactory surroundings, I discovered within my breast a craving for a higher deal in life. It was rather inarticulate. I always used to seek good company, loved religious meetings and conferences, and had a great passion for “jatras” and “Rammangals” - semi-theatrical performances representing the lives and deeds of great Kings and religious heroes of ancient India such as Ram and Krishna. My father as a Vaishnava (follower of Vishnu - God of grace and love) had some reputation of being a devout man, and used to fellowship with other Vaishnavas of the locality. According to the wishes of my father, I read the Ramayana and the Mahabharata from beginning to end. Sri Krishna, Sri Ram and Sri Chaitanya, the central personalities of Vaishnava faith in N. India, were the objects of my devotion and worship. As I had a somewhat strong imagination, the other gods of Hinduism except Saraswati (Goddess of learning) had a second place in my heart because of their unsatisfactory life. Though I had a passionate love for and a deep faith in Krishna, doubts often arose in my mind whether the Hindus were justified in worshipping the image of Krishna. Krishna to me was rather an ideal. I remember having heard from time to time Christian preachers, but no definite impression was made upon me. I remember having bought a few books from them most probably the psalms and the story of Joseph and his brothers. These books appealed to my impressionable heart. But I am not sure whether I heard or read anything about Jesus at that time when I was in the village. In the students mess where I was living in Dacca, there was a young man who had acquaintance with the local Baptist Missionaries and also with the ministers of the Brahma Samaj (worshippers of Brahma - the supreme personal God.) He frequented both the Christian and Brahmo places of worship, attended their lectures and had conversations on religious topics. I liked his company, and he began to take me with him wherever he went. By and by I became acquainted with the Rev. J.D. Morris and Rev. W.S. Page of the Baptist mission, and with the Rev. Gurudas Chakravarty, Amrita Lal Gupta and Bhai Banga Chandra Ray - three Brahmo ministers. Mr. Morris came to love me, and began to take special interest in me. His pious life and noble character led me to revere him, and I became a regular visitor to his place. He arranged a Bible class for both of us. My friend and I used to read the simple story of Jesus’ life and death in wonderful words of life. I found them so real, consoling and life giving that these single verses began to take root in my heart. Simultaneously I joined a Bible class in the Mission House conducted in a scholarly way by the Rev. J.N. Rawson and Rev. C.B. Young and together with Maghnad Saba (famous scientist), my class friend, carried off the first and the second prizes of the All Bengal Bible Examination.

However, I used to visit regularly the Brahmo Samaj also, attend their Sunday services, hear their lectures and had religious conversations with their ministers. Above all Bhai Banga Chandra Ray, minister of the New Dispensation Church, an old saintly man, produced a deep impression upon me; I liked his sermons and prayers very much and devoured them eagerly. I was surprised to see that though a Brahmo he used to speak of Jesus more than Ram, Krishna Buddha or Mohammed and draw his texts from the New Testament more than from any other scriptures. But what is most notable in my connection with the Brahmo Samaj is the fact that as a regular active member of the East Bengal Student’s Association (of Brahmo Samaj) I had the opportunity of studying a good deal of valuable literature on biography, religion, criticism, history, morals, poetry and so forth. I was a passionate lover of books especially books on morals and religion, and read as many as I could from the Brahmo Samaj library. I remember on one of the first occasions when I attended the Brahmo Samaj Sunday Service, I actually shed tears listening to a most touching hymn. Their form of worship, hymns and sermons appealed to me most strongly. Study of Brahmo literature, constant attendance at their services and meetings, and private personal inquiry as to what Brahmoism was, resulted in a gradual collapse of my faith in Hinduism. Idolatry was now abominable to me. Sri Krishna became a personality enveloped in mythical mist. Nevertheless, Brahmoism had not given me anything tangible on which I could lay a firm hold. It gave me a vague ideal of a Spiritual being loving, beautiful and sublime. To Him, I was taught, every human being was individually responsible for right living, and from Him alone one was to draw all inspiration and guidance in life. Buddha, Chaitanya, Christ, Mahommed and others were great prophets having a greater knowledge of divine things than ordinary mortals. They were our ideals and guides in so far as their teachings and actions tallied with reason and intuition. I tried to realise the presence of this God, and tried to pray and worship in spirit and in truth. But to remove the uneasiness which destructive Brahmoism had created in me, I resorted to other means. I had heard about the Ram Krishna Mission and the Arya Samajists, since my friend had already acquaintance with people in these missions. To pacify my restless spirit I began to inquiry of their faith by reading, and by personal interview. Thus, I read a good deal of most fascinating, but unsound literature, on Neo-Hinduism. The Satyarth Prakash of Swami Dayanand Saraswati (like Brahmoism) successfully shook my faith in popular Hinduism altogether. But later, experience showed it was not an unmixed evil. Their new ways of interpretation of Hinduism did not seem to me very conclusive and justifiable, especially when I judged them in the light of Brahmoism. However, these contacts left some permanent impressions which were later useful in my understanding of some of the deeper aspects of Christianity.

Gradually I discovered that my friend who was almost always my companion was somewhat shallow and of a frivolous nature. He sought information regarding religion just to satisfy his intellectual curiosity. He tried to know only for the sake of knowing, not for applying his knowledge in life. Simple knowledge and not sincere action was his aim in the inquiry into religious truth. So gradually I came to dislike him, and tried to avoid him whenever I could. I felt that as a man I must act according to the light that I was receiving. My friend also became somewhat suspicious of me, and henceforth our mutual intimacy became loosened, and we remained friends only in appearance. This man gradually took the role of a social reformer, and finally became a member of the Legislative Assembly of East Bengal.

My student friends noticed my movements and tested my attitude towards religion. It became known to all very soon that I had no longer any real faith in Hinduism though I conformed to some of its rules and regulations such as bowing before idols, observance of the rules of caste, etc. But I did all these only to avoid social disturbance. I broke caste secretly and could no longer believe in it. My relatives and friends devised means to prevent me from breaking away from Hinduism. But secretly and carefully I got on well though I often met with opposition and various troubles. Both my Christian and Brahmo friends encouraged me and gave me timely advice. My father tried to get me married several times, but was not successful owing to my flat refusals. All through this restlessness of spirit and heart I was getting on well with my studies and became almost independent of all financial help from my father by securing Government Scholarships, stipends at school, and help from other sources, such as earning by doing Library work subscriptions from class-mates who were attached to me for brains and good conduct. This financial independence enabled me to get on without any serious disturbance.

(to be continued)

Correspondence

Lord Christ for All Humanity

Dear Sir,

Recently I happened to visit a person who is known in his local city for his saintly character. He is an elderly person (71), a medical practitioner, and comes from a Hindu Brahmin family of tradition and culture. On entering his room, I was astonished to see a picture of Lord Christ prominently displayed in a conspicuous part of the room. This having aroused my interest and curiosity, I asked him why he was giving this picture such a prominent place in his room. He then slowly and beautifully narrated his testimony, which is briefly given below.

“When I was 14 I used to practise pranayama, breathing exercise, enjoined upon all brahmins in our scriptures. I learned the technique from one who was an expert in this line. I had been practising pranayama for about a year with little difficulties. It helped concentration and gave me other reliefs. On a particular day, when my father, a government officer, was away from the house on official tours and my mother had accompanied him, I determined to practise it in a subtler way. I did it and got into a predicament. After exhaling my long-drawn breath, I found I could not inhale my breath any longer, and at that time I thought that my end was drawing nigh. The room and the place were very solitary, and I had not the strength to cry out for help. Death was staring me in the face, and at that time I thought of my parents and their reaction in the event of my passing away, I being their eldest son. During those critical moments, I found to my astonishment, a very tall figure, of rosy complexion, with beard and moustache, resembling an Arabian dervish, coming in rapid strides towards me. I saw him cross a big well in our compound. It was impossible to cross the well for ordinary human beings. He had to bend very low to come inside my room, as he was unusually tall. I had never seen such an awe-inspiring, handsome figure in my life. He came and instantaneously patted me on my back and shoulders, and then I could draw my breath I found I was saved and relieved. He sat by my side and tested me if I could recognise him. I said, You are Jesus Christ come to save me. He then gave me certain instructions which I try to follow even now. One great message he gave me at that time: ‘Do not practise austerity, it will lead you nowhere. Love God and love all. Do not disturb us in the way you have been doing.’ As he was about to go away I took the dust of his feet. He went away in the same way he came.”

“It was not a vision or a dream, but a material, objective thing. I perceive the whole scene even up to this day. Since then, I have stopped practising pranayama. Before this I had little interest in Jesus Christ, and had seen his image only in pictures. But since then he is as much alive to me as the sun, the moon and the sky and I feel that he is alive today, and can be seen by any sincere and earnest seeker.”

I found him in tears at the end of his testimony. With these words I close my letter.

Yours faithfully,

SUDHIN CHANDRA MATILAL, BARISHA

July 27, 1968.

EPIPHANY (Indeed it was neither vision nor dream. It was the glorious form of the Risen Christ.

This is how a Hindu learns of Christ through personal experience rather than through the teaching of doctrine and so finally surrenders to Him and confesses Him.

Though such an experience is really valuable one has to learn deeper things and do more important things before one can be a true disciple and a fruit bearing follower of Christ. - Editor)

Dialogue

As Introduced by Jesus Christ

Jesus was sent into the world to establish the KINGDOM of GOD, and was faced with the biggest - every problem in Dialogue with His own people, the Jews. They were looking forward to a worldwide Jewish hierarchy after the model of the Kingdom of David, and ruled by the Laws of Moses. Jesus was an unknown carpenter from a rather notorious up country town, with no education which counted in the eyes of the religious leaders, nothing whatever to mark Him out, except the astonishing words of a wilderness sanyasi, “Behold, this man is God’s sacrificial Lamb, who is to take away the sins of the world” Who of the religious leaders of that day would believe such a prophecy?

But Jesus heard God’s call from his town of Nazareth and came and got baptised by John the Baptist receiving the vision of the abiding Spirit and His father’s blessing and commission. He underwent a forty-day fast and many temptations in the wilderness. Then he started proclaiming the good news. “The Kingdom of God is at hand, Repent and believe the Good News.” He not only preached with great power, but He also cast out many devils, and healed very many sick, blind, deaf and lame people. So his fame grew, and great crowds followed Him wherever He went. Out of the crowds He chose 12 to be His disciples mostly simple people. He preached the Kingdom of God, it was a completely new way of life. He was not careful to observe the literal and petty details of the Law of Moses. So very many of the religious leaders hated Him, and became jealous because so many of the people put their trust in Him. There was the difficult situation which needed Dialogue with the leaders who were very proud of their own faith, and who despised the common people. Let us examine Jesus way of dialogue, taking some instances of the private talks He had with four different kinds of individuals.

1. A thoughtful religious leader, Nicodemus,

2. An immoral woman,

3. A despised Tax Collector, and

4. His chief disciple Peter.

5. Nicodemus was evidently a seeker, for he himself came to have a talk with Jesus after dark; he was probably afraid that his friends might deride him for showing friendliness to Jesus. But how was he drawn to Jesus? Not only by the miracles that he had seen Jesus do, but His very qualities were the evidence that He came from God. It is the Holy Spirit who gives these qualities, of patient understanding and gentleness and these are what we need for any useful dialogue. That patience, humility and the sense of God’s presence with us is the true preparation for dialogue. Jesus let Nicodemus speak first and tell the purpose of his coming. Then, when He saw Nicodemus’s sincerity and true feeling, He started to tell him about how he needed to get into the Kingdom of God. Only one way there is, that is to let the Spirit of the living God be received in your heart. Nicodemus at first doubted how that could happen in a mature man set in his ways. Jesus just quietly repeats what He had said, but adds that there is the stage of water-baptism to obedience to the Law of Moses, and the second stage of allowing the Holy Spirit to enter and rule in our heart, so that we may both know and do God’s will in our lives. For that was His Father’s (God’s) purpose in sending Him into the world that He might enable those who trust in Him to overcome the power of the evil and to attain eternal life. From the gospel we do not know what was Nicodemus’ answer to Jesus claim to be the giver of eternal life, but we do know that Nicodemus became one of His true disciples. Here we see a true dialogue in which there was no argument but a quiet talk which induced faith and newness of life.

6. Next let us consider Jesus’ talk with the Samaritan woman at the well. Jesus was travelling North from Judea to Galilee by the direct route through Samaria and had come to Jacob’s well which lies in the valley between Mt. Ebal and Mt. Gerizim. Jesus was very tired and was resting at the side of the well while His disciples had gone to the nearby village of Sychar to get some midday food. Presently a Samaritan woman came to the well with her water-pot, and Jesus asked her for a little water to drink. This astonished her, that a proud Jew should think of taking water from a despised Samaritan woman. Then Jesus told her not to be surprised and told her that if she asked Him He would give her some wonderful ‘living’ water which like a spring within would continue to flow and quench her thirst. This offer amazed her, but He repeated His promise telling her that this ‘living’ water would continue to give her new and everlasting life. She understood that He truly meant it, and she eagerly asked for this wonderful water. Jesus told her to go and call her husband, that they might receive this gift together/ Immediately her face fell, and she replied, “I have no husband.” Jesus understood her sad condition and replied, “Yes, you have had five husbands, and the man you now keep is not your husband, you spoke the truth.” Her heart was uncovered, and once she knew that the one she was speaking to was more than an ordinary man, he must be a prophet, but He was so loving towards her that she was not offended or afraid to ask Him where she must go to get rid of her evil life; was it to the temple on Mt. Gerizim, or should she go to Jerusalem? Then Jesus told her it is not the place where you worship that matters, but you just worship with a true heart and spirit. Then her eyes were further opened to see that Jesus might be the promised Messiah (Messenger from God) and she could learn from Him. Then, Jesus fully revealed Himself to her as the Saviour of the world; and in joy she ran off to tell the men of the village to come and see Him. They compelled Jesus to stay two days with them, and many came to believe and to receive His saving grace. So the foundation for God’s Kingdom was laid there, through Jesus gracious dialogue with this fallen woman.

Let us meditate on Christ’s method and purpose in His dialogue and learn from Him the secret of loving approach to those of different faiths, and His method of bringing them to see the truth of their sin and to recognise Him as the Saviour.

There is much written and spoken about Dialogue in these days and how we must prepare ourselves for it. But after all, there are but two things which are absolutely necessary; to know Jesus Christ in our own experience and to let His Holy Spirit act and speak through our lives and through our lips. It comes naturally when we are filled with the Spirit, and it is through the Spirit that we are led to the right approach according to the individual needs.

— E.F. Paton - Christian Ashram Review.

A School of Hinduism in Benares

Though my main work was research, writing and social service I went out occasionally to give courses of lectures. Two such courses were given in Benares in 1940 and again in 1941.

There were at that time over two hundred and fifty million Hindus in India and much evangelistic work was done among them. In many ways Christians were brought into intimate contact with Hindus. Christians in India should have a sympathetic and accurate knowledge of Hinduism. Some friends felt that a new beginning should be made in this direction and a School of Hinduism was run in Benares from January 6 to February 11, 1940.

We had seventeen students in the school. Of these thirteen came from outside, travelling from five hundred to a thousand miles. Two were Englishmen, two Australians, four Americans and the rest were Indians. We had district missionaries, pastors, evangelists, teacher and theological students.

The daily work began with prayers at seven-thirty; at eight o’clock the students left with a competent guide to study the beliefs and practices of Hindus in the city. The bathing gnats, the main temples, monasteries and religious institutions, the Benares Hindu University, the new Buddhist Temple and the old Buddhist relics at Sarnath were visited. Benares was an excellent centre for a practical study of Hinduism. All the sects of Hinduism were represented there. The evenings were devoted to lectures.

The Rev. R.C. Das, M.A., was our leader. He was teaching for several years in St. Paul’s College, Calcutta and St. John’s College, Agra. A convert himself, he felt the call to do evangelistic work, resigned his educational appointment in 1930 and took up work in the Benares United City Mission. He had a wide knowledge of Hinduism, both on its practical and philosophical sides. He had also many contacts with the pilgrims as well as the leading Hindus of the city. He lectured on aspects of popular Hinduism, such as image worship, bathing in the Ganges, caste, the worship of Krishna and Hindu culture.

The other lecturers were the Rev. H.H. Presler, an American missionary who had made an independent study of Hinduism from a fresh angle, its social problems throughout its long history. The Rev. A.C. Chakravarty, a Brahman convert, lectured on the Bhakti Saints of India. Eight leading Hindus in the city spoke to us on different phases of Hinduism.

My subject was the Gospel and India’s Heritage and I used the manuscript of a new book on which I was then at work. I pointed out that as Indian Christians we must use all that is good and true and noble in the heritage of India. There are some genuine difficulties in the way, such as the vastness and complexity of the subject, the indifference and even hostility of some Christians to such use, and the real fear of compromise with Hinduism. Provided these dangers are safeguarded much that is of value can be learnt from India. I took the doctrines of God, Forgiveness, Fellowship with God and the Church, and showed how Christian thought and experience could use the Indian heritage. I stressed the importance of studying the inner life of Jesus, which was so deep and profound. We generally dwell on the outer aspects of His ministry, His ministry of service and unparalleled suffering. In my earlier books I had pointed out the relevance of the Fourth Gospel to the spiritual quests of India. In this book I showed the relevance of all the four Gospels to India.

There was a multitude of widows in the city of Benares. Through their hardships and sufferings they were often led to engage seriously in the religious quest. One of the saddest sights to me in the city was the Widow’s Home where, through the twenty-four hours of the day, singing in praise of Krishna was kept up by relays of widows. In the mornings there were crowds of them. The large room and the adjoining verandah were filled with more than two hundred women, seated before a picture of Krishna. They sang vigorously and fervently with cymbals and drums, and at 10:30 a.m. received small quantities of rice, dhal and ghee provided by the generosity of the founder; they then returned to their Houses. It was Christmas Eve. The Ramakrishna Mission Had arranged A Christmas celebration. In a large room in the hospital on the wall a picture was hung of the Virgin Mary holding the child Jesus in her arms; a beautiful garland of flowers was placed around the picture, which was illuminated with electric lights. Under the picture were arranged lovely chrysanthemums. About two hundred people, men and women, were present. After the story of Christ’s birth was read from St. Luke’s Gospel, four brief addresses were given about the meaning of Christmas, the first two by the swamis of the Mission, the third by a professor at Banaras Hindu University and the fourth by myself. The celebration was followed by the distribution of light refreshments among those present, regardless of their caste or creed.

Many educated Hindus today are willing to regard Jesus as an Incarnation and worship Him. We met a typical old Sanskrit Pandit, perhaps one of the half a dozen leading Sanskrit scholars in the whole of India. He began speaking of Jesus as an Incarnation and wanted to know exactly what the Christian doctrine of the Incarnation meant. We called on a Hindu Sadhu, the active head of a widespread organisation to extend the Hindu religion. He was very old. He wore a long saffron robe, and a pile of long, uncut hair on his head was tied up into a knot. He reclined on an easy chair and discoursed fully about the charts on the walls, which he had prepared to illustrate different Hindu philosophical doctrines. We began talking about Jesus, and he said: “The Christian Church survives today not because of its followers but because of Jesus.” Educated Hindus, while attracted by the figure of Jesus, are not willing to accept Him as the only Incarnation. There was, however, a general readiness to hear about Jesus.

Benares is a most important centre for Christian work. There are hundreds of Sanskrit scholars in the city, some of them men of enormous learning. In no other city in India are there found so many Hindu scholars. Pilgrims come to the city from every part of India, and among them some are genuine seekers after truth. The Christian work in Benares must surely be strengthened, especially in these days when there is a general willingness to listen to the Christian message. Benares is particularly valuable for Christian scholars who want to study both the theory and the practice of the Hindu religion. The memory of the C.M.S. missionary, Pandit Johnson, and of the Brahman convert, Nehemiah Nilskantha Goreh Shastri, both of whom delved deep into Hindu philosophy, is still cherished in the city. It is a pity there are no scholars of this type now in Benares who could command the confidence of Hindus and Christians alike.

A Bishop’s Story (Part 8)

(Rt. Rev. A.J. Appasamy M.A. D.D. etc.) The Light of Life Magazine, Dec. 1966.

(This instruction in Hinduism started informally in 1930 and was organised as an Institute in 1939. In the organised work church dignitaries, theologians, missionaries and Indians made their important contributions in their various roles. Students not only received theoretical teaching but were brought into direct contact with the work of evangelism among Hindus which would have an important bearing in their own ministry in different parts of the country. Unfortunately this important work had to be closed in 1956 for various reasons mainly because of lack of sympathy, even hostility on the part of the N.C.C. They wanted to run it on ordinary Mission lines with a huge budget and strict control. They did not appreciate our indigenous ideals and approach - simplicity, independence, location in Varanasi, Indian leadership, Sanskrit learning, our aim of helping the average worker etc.

We owe a huge debt of gratitude to Bishop Appasamy for his very valuable contributions through his teaching, course, inspiration and encouragement he gave at a great personal sacrifice. Only time will show whether the C.I.S.R.S. at Bangalore - the child of foreign missions - has been able to realise a fraction of the aims of the Varanasi school through their theoretical studies and intellectual pastime divorced from the spiritual and moral needs of the country and the Church. - Editor)

In Memoriam

Periannan

The death of Dr. Savarirayan Jesudason, known to many as Periannan, on the 19th April 1969 has removed from our midst the pioneer of the Christian Ashram Movement in India. In the days of the national awakening, the Tirupattur Ashram became a source of Christian Nationalism, i.e., a nationalism reinterpreted in the light of Christ, and a Christianity related to the indigenous culture of the Indian nation. The Unique Christ and the Indigenous Christianity were the two themes on which Dr. Jesudason was keen all through his life. When the C.I.S.R.S. asked him to write a booklet in the Indian Christian Thought Series more recently, he wrote once again on these themes. And no wonder Mahatma Gandhi who was very critical of the denationalising tendencies of Indian Christianity, said on a visit to the Tirupattur Ashram that he felt quite at home in the indigenous cultural climate the Ashram had. The Ashram also pioneered in building the nucleus of an interracial fellowship at a time when nationalism in spite of Gandhi was creating a certain amount of tension between the Indians and the Britons. In those days the team of Doctors Periannan and Chinnannan, (Dr. E. Forrester Paton), spending themselves together in evangelism and service for the villagers, was a great witness to the fellowship which the gospel of Christ could create transcending racial diversities. Today, Christian Ashrams are many in number, showing that the ideas of the pioneer have succeeded to catch the imagination of the Christians and Churches in India; and the principle of indigenisation of Christianity is recognised all round. It is only in the fitness of things that we remember at this time the debt of the Indian Church to Periannan and give due honour to his name.

— M.M.T., Guardian,

The Tenth Lambeth Conference

The conference commenced with a service at Canterbury Cathedral on July 25th and will conclude with a special service at St. Paul’s Cathedral on August 25th.

Bishop Cyril Wickremeninghe of Kurunagala, Ceylon told the conference that it was futile to spend so much money in bringing bishops together to report on matters already done. Those of us in Asia, away from the West, feel that far too much time is spent in conferences of this sort. We cannot afford to leave our own countries and attend conferences of this nature. Subjects discussed at Lambeth had been discussed, some at deeper and more relevant level, by the World Council of Churches …” He appreciated the “insular” feeling of Bishops from England and America but thought it would be better for them to go to conferences organised by the World Council of Churches in Asia and Africa. He recognised that many bishops had a sentimental attraction to the Lambeth Conference. “We live in a world moving so fast that we will not be able to come over to this. It is a stigma to many of our people to come and be paid for by people from the West.”

— London Letter to “Guardian” of India

Pray for All in Authority Over Us

“I exhort therefore, that, firstly, supplications, prayers, intercessions, and giving of thanks, be made for all men, for kings, and for all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour” - 1 Timothy 2:1-3.

Registration of Commonwealth Missionaries, Christian Marriage and Matrimonial Causes Bill, Orissa Freedom of Religion Bill. Madhya Pradesh Freedom of Religion Bill, Kerala University Act, Quit Orders Served to Catholic and Protestant Missionaries Working in Assam.

Famine in Many Places, Andhra Coastal Areas Devastated, Riots in Indore, Riots in Secunderabad, Riots in Srinagar, Air Lines on Strike, Banks Closed, Naxalites Freed from Prison.

The lamb before her shearers is helpless and the rabble-rousing rioters and nation destroyers multiply and abound. Foreigners whose interest is trade and commerce can go nearly anywhere any time. Those who declare the necessity of bringing every heart under the rule of Christ are officially hindered by those who are responsible for the implementation of our Constitution which boldly declares the right of every person to profess, practice and propagate his religion.

There is little wonder that a report to The Examiner from Assam states that “The Christians and the people of the area are greatly distressed and in the grip of ire and frustration by this unwarranted move of the Government.” There can be no doubt that the Government has seriously erred. Its error is similar to the error of Pilate the Roman governor who heeded the multitude and nailed the Prince of Glory upon the cross. If He were in Assam today, walking the hills of Manipur and Tripura, Mizo and Lushi he would be treated as a traitor, a spy and an enemy. Two thousand years have not altered the “expediences” of governing.

As Christians, it is an unspeakable privilege to be treated as our Lord was treated. Doubtless there are few of us indeed who may not be touched with ire - but the Bible says that we should rather be touched with joy: “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad, for great is your reward in heaven for so they persecuted the prophets which were before you”. There are few of us indeed who do not have genuine thankfulness for our native land, but the times in which we find ourselves today in India are a reminder that our true country is not the country of our birth but the country to which we are going if we are indeed Christians. We see a better country a heavenly one. It is this very fact that should give us the strength and grace to endure the reproach of the unrighteous.

The Holy Spirit through the apostle Paul brings out another great truth concerning the perfection of Christians. The Christians of Paul’s day were called upon to suffer things which we have not been asked to suffer yet. But the Spirit of God says: “In nothing be terrified by your adversaries which is to them an evident token of perdition, but to you of salvation, and that of God.”

Now we come to the conclusion of the matter. What is the Christian attitude to be toward men who torment the righteous and encourage evil. Our text tells us that supplications, prayers, intercessions and the giving of thanks should be made for all who are in authority. We are to join our Saviour in His prayer, “Father, forgive them; they know not what they do.” Blessed are all they that put their trust in Him.

J.L.D.
BIBLICAL WITNESS: July 1969.

(The legal aspects of the constitution are contentious. Different interpretations are possible. So, if foreign missionaries claim the right to preach the Gospel in India (or anywhere) less emphasis should be given to legal rights and more on moral obligation from the standpoint of humanity. Freedom of conscience and religion should mean for every religion universal scope for appeal to the heart of man. Are there not Indian Missionaries - Hindu, Muslim, Buddhist, Sikh - in America and Europe? Where major populations are Christians! Do they legislate against them? They have built temples and other institutions among Christians and converted many to their respective faith and culture. Why should India behave otherwise? - Editor.)

A Crisis in America

Toward a Convivial Theology

Western Christendom is called to move out of the confines of its parochial past and present. And the seeds for such a movement must be planted in the theological seminaries. ALAN GEYAR

International Dimensions of the Seminary

Theological parochialism needs to be transformed by introduction to the contributions of other cultures. L. HAROLD DeWOLF

Ethics in Policy Making and the Implications for Theological Education

By and large the seminaries are ill-equipped to train a prophetic ministry in the area of international affairs. RONALD STONE

Can Seminaries Break Out?

— RUSSELL J. BECKER

The Seminary’s Ostrich Mentality on International Affairs

— TIM SMITH

Men for Today and Tomorrow

Special men. Down-to-earth, dedicated, relevant-to-the times men.

Who see society as it is. Speak out against its injustices. Work unstintingly for its improvement. And, most of all, inspire others to be like them.

These are the men who bear Christ’s cross and live his message today. Know any potentially like them for tomorrow’s ministry?

(If they need it in the west do we not need it and much more in the interest of a truly indigenous Church in India? Our theological schools and colleges have been training so-called leaders - Pastors, teachers, evangelists, priests and ministers in plenty. But where have they landed the Church? They have succeeded in creating an exotic, effete, artificial, weak, confused and fearful organisation of men and women based on money and direction from the West. We certainly need a thorough radical and even revolutionary change in the ideas, objects and methods of theological education. And this must be in the context of and related to the faith, culture and life of the country Or else Indian Christians will remain only a caste among Hindus and Muslims. - Editor)

God’s Word and the Church

(By O.P. Philips, Visakhapatnam)

“And the Word of God increased and the number of the disciples multiplied greatly” (Acts 6:7).

The term ‘increase’ here means ‘to grow.’ Here we are reminded that God’s Word is alive and like a seed it will grow. (Luke 8:5-16). But the seed, of course, requires soil, and it is the quality of the soil that determines the growth of the seed. The Word of God is the seed, and we are the soil. Did not the Lord form man from the dust of the ground? We really are soil! In another place (2 Corinthians 4:7) it is said that we are earthen vessels. This fact would generate among us both true humility and high hope. Humility because we are only dust. We get high hope because, whatever man may be, our nature is such that God’s Word will grow in us. When it does grow, we may expect evangelistic progress and numerical growth.

While Jesus was praying to His Father, in the great intercessory prayer (John 17), he said, ‘I have given unto them the word which thou gavest me, and they have received them’ (John 17:8,14) and again Jesus said, ‘NeitHer pray I for these alone, but for them also who shall believe on me through their word’ (John 17:20). From this it is clear that it is the responsibility of every believer in Christ to sow the seed, i.e., the Word of God amongst other people. Paul says, ‘I continue unto this day, witnessing both to small and great’ (Acts 26:22) This is the way of sowing the seed.

The risen Lord commissioned his disciples, ‘Go and preach the gospel to all the world’. We are not to sit idle with what we got. We have to go and preach. We will have to get on the go for God. We must be up! Go. Go where they are. Go in the name of Jesus. Move out in faith and share your message of salvation to this changing world. Preaching of the cross, to us, is the power of God (1 Corinthians 18) Christianity is thrilling. It is fascinating, if you get it off its dead centre.

It is the duty of every believer to sow the seed. The Word of God shall not return void, but it shall accomplish the purpose of God (Isaiah 55:11). It is God who gives the result. We have a beautiful promise of God. “They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him” (Psalms 126:5-6). The seed we are sowing is very precious. It gives good yield provided you sow in tears. Let us sow the seed with the burden of heart for the souls that are perishing around us. Peter did sow the seed like that. On one occasion three thousand souls were added to the church. The man who fears wind or rain or adverse weather will not sow the seed (Ecclesiastes 11:4). Get on the go for God putting the trust in God’s great promise, ‘I am with you always, even unto the end of the world.’ He is faithful. So let us go with the precious seed. We are not alone in this operation. Our Lord is also with us, and so we can go courageously forward. Let us pray like King Asa, “O Lord our God, We rest on thee and in thy name we go” (2 Chronicles 14:11).

When the Word of God grows, the church will also grow. We read, “Faith comes by hearing and hearing by the Word of God” (Romans 10:17). The New English Bible puts it like this, “We conclude that faith is awakened by the message, and the message that awakens it comes through the Word of Christ”. So we preach the word of faith (Romans 10:8). ‘How beautiful the feet of them that preach the gospel of peace and bring good tidings of good things’ (Romans 10:15). The preaching of the Word of God awakens the faith in the hearts about Jesus and His saving power. They are now able to see their own sinful condition and then repent and confess their sins before God and thereby they are saved (Romans 10:9). Salvation was on believing. (Romans 1:16). It is said that they are born again by the word of God (1 Peter 1:28). “You have been born anew, not of mortal parentage but of immortal, through the living and enduring word of God” (New English Bible). When a man is saved it is the function of the Lord to gather and add the saved people to the church, and it is not the responsibility of any man. We read in Acts 2:47, ‘The Lord added to the church daily such as should be saved’. If any man tries to add members to the church it will be failure. It means that he is attempting to take the place of our Lord. Your duty is only to bring the souls to Christ. He will deal with the souls.

Therefore, the church is a group of saved people brought together by the Lord. It is a group of born again people. It is a group of believers. But the church is more than the body of Christians, it is the body of Christ. It belongs to the living God, and it is also called the house of God (1 Peter 3:15). What a wonderful privilege it is that the church is the house of God. If anybody thinks that the church belongs to him, it is absolutely wrong. It belongs to God because it is purchased by the blood of Jesus Christ, (Acts 20:48), and it is being prepared for Him as a bride, blameless, spotless and without any wrinkle or any such things, holy and without blemish (Ephesians 5:24-27).

In his letters, Paul had used the word ‘Ekklesia’ which means “called out,” that is the “church,” about sixty times. He used this word in the singular and plural to describe the body of believers in any given place. He uses the word Ekklesia as a description of the body of local Christians gathered together in any one place for worship, fellowship, and for instructions. So he speaks of the church at Corinth, Galatia, and church in the house of Aquila and Priscilla and so on. He also uses this word to describe the church as a whole, the whole company of believers in Jesus Christ in every place and in every nation. He says he was a persecutor of the Church (Phillipians 8:6). He speaks of Christ being the head of church (Ephesians 1:22). Paul makes it clear that he does not regard the church as a merely human organisation or institution. Twice he said he persecuted the church of God (1 Corinthians 15:9; Galatians 1:13).

Three titles for the members of the church constantly recur in Paul’s letter.

1. The first title is SAINTS.

   In big letters the members of the church are called Saints almost 40 times. The Greek word for it is ‘hagios’, which means, ‘holy’; ‘different from ordinary things’, e.g., the Lord’s day is ‘hagios’ because it is different from other days. So the member of a church is ‘hagios’. He is holy. He is different from other people. His life is different from others. His life is not conformed to this world, but transformed by the renewing of the mind. How is your life friend? Let us live like we ought to live seven days a week and then the world will be different. Be witness unto Him, who is Holy.

   Paul adds to the word ‘hagios’ a defining phrase. He writes to the saints in Christ Jesus, who are at Philippi (Phillipians 1:1). So, then a saint is one who is in Christ Jesus. His life is lived within the world, and within the affairs of the world, but his whole life is dictated by the standards of Christ, but not by the standards of the world The word ‘saints’ really means, “Christ dedicated people”. Those who are members of the church are those who have dedicated their lives to Jesus Christ. What about your life Friend?

2. Another title for the Christians in Paul’s letter is ‘the brethren’.

   Paul says, salute the brethren (Romans 16:14, Ephesians 6:23, 1 Thessalonians 5:26). Herein lies the great truth that the church is meant to be a band of brothers. It is a family of God in which men are brethren one of another. A church is no church unless it be a brotherhood. There is no meaning in calling God ‘Our Father’ when you cannot love your brother.

3. Another word for Christians is ‘the believers’.

   God is the father of all those who believe (Romans 4:11) That is to say, the church member is the man who accepts what Jesus Christ says are true and who lives his life on the confident assumption that it is true. The Christian is the man who is convinced that Jesus Christ is the Saviour of his soul and who has made Jesus Christ, the Lord of his life.

   So the word of God and the church are inseparable. When the word of God increases, the church grows. If the church is not growing, be sure, it is because the word of God is not sown. Such a church is only nominal. It has failed in its mission and responsibilities. It is not carrying out the commission of our Lord. Let us not be disobedient to our Master. Let us go. Let us go with the word of God. Let us blast off for the goal and achieve the target,

Letters

1. C.S. Kirby, B.A

“SPHOORTINIKETAN”
Basel Mission Compound,
HUBLI
District Dharwar Mysore State (India).
Date 4.1.1969.

To, Rev. R.C. Das of Varanasi, Swami John Dharmatheertha and Paul Sudhakar of Kerala and Dr. V.N. Sharma of Madras.

My very Dear and Respected Elder Brothers in Lord Jesus Christ,

I hope that you will pardon me for my silence over the past so many months. My silence is due to my habit of procrastination and inherent laziness and not because I did not think of you or pray for your work occasionally.

I had the privilege of meeting you at the Seminar held at the Theological College in Bangalore for about 10 elderly and educated persons who were direct Converts to the Christian Faith, after a serious and comparative study of Jesus Christ as the Loving and Living Saviour. Your writings and lectures and personal life must have affected thousands of Hindu Brothers and Sisters and must have attracted some of them to accept Lord Jesus as their Saviour! So, our Lord has given you the special joy and satisfaction of winning souls for Him!

I know that Brothers Das and Dharmatheertha are nearly 80 years old and that they must be having some physical weaknesses. But I am sure that under the special protection of our Lord, their spiritual peace and joy helps them to carry their physical burden lightly, and that they are eagerly looking forward to meeting the Lord at the end of this Life’s journey and deserve his approbation “WELL DONE, THOU GOOD AND FAITHFUL SERVANT. ENTER THOU INTO THE JOY OF THY LORD!”

I completed my 70 years of my Life’s journey on 23-11-1968 and I feel very grateful to my Lord for having used me in a wonderful way in spite of so many defects and weaknesses in me. As against your grand and majestic achievements, I have tried to serve my Community to some extent through the Centenary Christian Association since its inception in 1934. But during this last stage of my life I am becoming very restless and impatient because my educated Hindu Brothers have been ignoring Lord Jesus as the unique Saviour, although it is so very clear to them. The false and misleading syncretic theory that “ALL RELIGIONS ARE ALIKE” has been Satan’s most powerful weapon to counteract much of the evangelical work! I have written some articles and carried on some correspondence with important Hindu thinkers and leaders, but they deliberately ignore or misrepresent the Truth.

And now that the Orissa and M.P. Government have brought restrictions on conversions and because the Vishwa Hindu Parishad and Jana Sangh and R.S.S. are carrying on their propaganda against conversion to Christian Faith, by alleging that they are won over by offer of material gain, I feel that it is through persecution and martyrdom that Christianity will spread in our Motherland. I am trying to prepare myself and a few others to face this ordeal courageously to bring glory and honour to Him Who shed His precious blood for us!

I shall be very thankful to hear from each one of you so that we may keep in touch with one another for the Lord’s sake.

You have read how even responsible persons like Minister Jag Jivan Ram are prejudiced against Christians. They feel that we are trying to divide our Motherland by creating “Christisthon” everywhere, although they know that we did not ask for reserved seats for Christians in the Legislatures! It is the situation in Nagaland that has created this misunderstanding against Christians in other States, and we should take early and necessary steps to disabuse their minds about such false ideas and presumptions. Your mature thoughts and suggestions are solicited in this connection.

And in order that you may correspond with one another and with me, I am giving below some information which I have received recently about some of you.

1. Senior Brother Das is publishing his Occasional Papers under the tile of “THE CHURCH OF CHRIST” and some of his articles are published in Mr. Rodrigus’ monthly magazine, “THE CRUSADER” from Mangalore. I hope and pray that God blesses him with sound Health in spite of his advanced age.

2. Dr. V.N. Sharma seems to be quite active with his 1,000 children’s Garden School in Madras with the help of Sister Sharma and some teachers. He has kept up good connections with his friends in Germany after his last year’s tour in Germany and other parts of Europe. A month ago he wrote a very affectionate and enthusiastic letter to me.

3. I received a letter from Brother John Dharmatheertha last week informing me that he is publishing shortly the second edition of “THE MENACE OF HINDU IMPERIALISM” which is a very scholarly and bold exposure of Brahmin monopoly and the degradation of the Harijan and Scheduled castes. Brother John is now 77 years old and is suffering from cataract in the eye. But his testimony of how he, a staunch Brahmin, became a devotee of Christ - even after he became a Swami, is very convincing and effective. This is published in a small booklet, which deserves to be translated in Indian languages for wider circulation.

4. Brother Paul Sudhakar is doing good work amongst the educated Hindus by his lectures on “Bhagavad Gita” and “Christian Philosophy.” His pamphlets in the form of letters are published by the Gospel Literature Service in Bombay and are available for a nominal charge of Rs. 1.50 for 100 copies.

5. Brother Rao Sahib K. Subbarao is attracting the attention and devotion of hundreds of non-Christians in Andhra Pradesh to Jesus Christ, by his Healing Ministry in the name of Lord Jesus. Many Christians take objection since he and Mrs. Subbarao are not Baptised by any Pastor! But we should thank and praise God for using Brother Subbarao to glorify Lord Jesus amongst hundreds of well-to-do Hindus through his “BAJANS” and “HEALING IN THE NAME OF CHLIST”. Many rich Hindus invite him to celebrate Christmas in their homes, and they spend considerable money for the programme. During this Christmas Season he carried out this programme in Hyderabad!

PLEASE CONTACT ONE ANOTHER TO STRENGTHEN THE BOND OF CHRISTIAN BROTHERHOOD.

Yours Very Fraternally and Affectionately,

KIRBY.

Comments on Brother Kirby’s Letter

1. I greatly appreciate Brother K. in taking pains for keeping up fellowship amongst us. Thank you.

2. He should not be “restless or impatient.” It shows lack of faith that God is in control of historical forces. It also betrays little of the ‘ego’ in us and too much self-confidence.

   As Syncretists Hindus are naturally (not deliberately) indifferent to the uniqueness of Christ. But some of them would gladly accept it, were they able to see it concretised in the life of the Church. Empty verbal assertions, and dogmatic withal, by some theologians and evangelists like you convinces nobody. You must explain and give reasons.

3. Most Hindus - except politically minded communists like Janasangha, Hindu Maha Sabha, Ramrajya Parishad, Arya Samaj etc. - are not really against “Conversion” in a spiritual and moral sense, but they are rightly against “proselytism” - social transfer through baptism induced by direct or indirect temptations.

4. Do not expect persecution - that would be an invitation to martyrdom - kind of spiritual pride and selfishness. But when it does come, face it. For a true Christian in faith no preparation is necessary.

5. Jagjivan Ram is not prejudiced. He wanted to warn the Government and caste Hindus in order to extort more patronage for Scheduled castes and tribals by holding up the bogey of Dharmastan or Kristanistan. However, the idea is not altogether imaginary. It arose originally in Burma, Chhotanagpur and Punjab and recently in the hills of Assam.

— R.C. Das.

2. Servants of Christ Society

Visakhapatnam.

Excerpts from letter of Brother J. James (Joint Secretary) Inspector, Hindustan Shipyard, dated 10.7.69.

“The Christian groups are so formed that they do not like to co-operate with others for the selfish reason of losing leadership.”

“I am Christian. I will support all others on a Christian basis. Foreign missionaries have built up a large Church organisation. They have degenerated the Indian Christians. Christians in India are nothing spiritually, financially and politically. There is no dearth of intellectuals in churches. But they find themselves hopelessly useless in view of church authorities, unless you are a favourite of pastor or missionary. There again you are treated as a layman. I consider this layman business as an insult. In these matters we must oppose the churches on scriptural, doctrinal, and spiritual basis, of course, with love and determination. With this view I conceived the idea of the Servants of India Society which had been opposed by the churches and missionaries. But it came into being by God’s Will and hope to serve it/”

Hindu Society Lacks Community Sense

(From Our Varanasi Office) VARANASI. Aug. 20.

The basic evil of the Hindu society is an utter lack of community sense, community thinking and community responsibility, according to the eminent philosopher Dr. Bhikhan Lal Atreya.

The other evil, he told the weekly meeting of the Jijnasu Mandal, was that there was no inclination to accept into the Hindu fold willing foreigners, living in other lands but enamoured of the philosophical doctrines, ethical values and spiritual precepts of Hinduism. There are thousands of such people in other countries, particularly the U.S.A. Dr. Atreya said.

Dr. Atreya deplored that the Vishwa Hindu Dharma Sammelan was not as active and flourishing as it should be. It was a pity that till now India had not been able to set up an effective central body which could show the light to these eager and inquisitive people, answer their queries or satisfy their curiosity.

Dr. Atreya deplored that every Hindu, however great he might be was actuated by self-interest, occupied with earning and accumulating money and never thinks in terms of the community or how to raise it. He even felt shy to call himself a Hindu. As a result most of the Hindu causes suffered from want of active support.

Dr. Atreya said, Hindus must realise that the greatness of the individual depended upon the greatness of the community to which he belonged.

— N.I. Patrika.

(It is sad that a man of the learning and character of Dr. B.L. Atreya - former head of the philosophy Department of the Banaras Hindu University has to condemn Hinduism in such strong terms. We appreciate his sincerity and courage of conviction.

But one would like to ask what is the root cause of the state of Hindu society, as others see it the root of the trouble is to be found in the caste system, in polytheism and idolatry, in the doctrines of Karma and Maya. And these have their roots in the Vedas fundamental and authoritative scriptures of Hinduism. How can Hindus have a sense of community when they worship many gods and goddesses and in different camps, and live in separate worlds of thousands of castes-religious, social, racial, linguistic, and economic. How can they feel any kind of oneness when every man has to work out his own salvation and live his life separately according to the doctrine of Karma and the law of transmigration? How can any honesty, integrity, truthfulness, and concern for others grow when there is no one criterion of truth and no one standard of moral judgement? Great reform-movements initiated by Buddha, Vaishnavaism, Brahmo and Arya Samajas and theosophy have failed because of a lack of a common source of inspiration and of one centre of loyalty in serious contrast to the position oi Christianity and Islam. Hindus must face this frankly and honestly and in their personal and family life transform themselves and social integrity will take care of itself. - Editor)

Christian Unity

Scripture Reading Psalm 133

Unity brings in its wake power and strength. Christians all over the world are pursuing this theme for unity. Currently, the church leaders and intellectuals are all bent upon achieving unity even at the cost of Protestantism, and plunge in Roman church to satiate their hunger for power and strength. They accept the authority of the pope in the name of Christian unity. In our own land we have seen united churches of North and South India have come into existence. All this sounds very nice to simple and common man.

Is it really something to be proud of? Are we to rejoice or weep? If your answer is negative then we must not only weep, but must do something about it.

Who Is Christian ?

Generally those who are baptised or those who possess church membership etc. are called Christians; where as the Bible declares, that Christian is the one who follows Christ and is chosen of God. Born and sealed by the Holy Spirit. Redeemed by the precious blood of Jesus. Justified by faith. Prophets of the Old Testament declared it, apostles of the New Testament have seen the glory of the author and finisher of our faith. Bible record in this respect is absolutely clear and free from any ambiguity. Are you Christian in accordance with the above stated truths of the Bible? You are blessed if your answer is yes? Then you are united with God, Christ, and man. This is Unity. This is as simple as mathematical Truth; “a” equals “b”, “b” equals “c” and “a” equals “c”. Such Christians, speak of the Bible, talk about Grace of Christ, display the consciousness of the responsibilities of carrying out the commands of their Master, who has united them as one in a simple word ‘Christian.’

Christian knows no national or geographical limitations. For Christians, caste, creed, or colour is an insignificant thing. The Christians prime objective is to glorify his Lord and Saviour. Their works manifest love for the Master in word and deed. Therefore, the love of God, and love of Christ and love for one another is the greatest guiding factor for real Christian Unity. The cross and only the cross of Jesus is the unifying agent. If the above stated facts are Bible facts then who are these people clamouring for Christian unity?

Let us consider their ways and means to achieve this Unity.

1. Institutiopalisation of Bible teaching

   1. Theology: Theological training and its pursuit have produced professionalism. These professionals go all the way to please their earthly masters and oppose Unity of sincere believers, deride the spiritually inclined people.

   2. Freedom of speech: This does not exist in the churches, one-man act is played on the pulpit year in and year out. They stand as teachers and not as preachers of crucified Christ. Thus, they establish themselves as supermen.

   3. Freedom of action: Churches do not authorise action apart from what Holy clergy should do. Church constitution is held supreme over the Bible doctrines; and is used according to their convenience and usefulness.

   4. Faith in clergy: People are exhorted, and coerced to have faith in clergy rather than faith in Christ.

2. Prosperity: This indeed is the blessing of God as long as one considers himself custodian of God’s blessings otherwise it is nothing but instrument of the god of this world (Satan) which leads to destruction through self gratification; and promotes easy and carefree life without dependence on God. The churches are rich in the Worldly sense but poor in spiritual endeavour and standard.

3. Distortion of Truth: The Bible is marvellously united in its doctrines, teachings and prescriptions. But what do we find actually? Different denominational churches are based on their own tenets or dogmas. Both Protestants and Roman churches are guilty against Gods manifestation of unity in diversity. Man’s unity results in perpetual difference till it destroy itself. In the name of unity doctrines are interpreted according to their own fancies. The Gospel of the saving grace of Christ is confined to child baptism, burial of the dead and participation in Holy Sacrament in a mechanical official manner.

Those who talk about Christian unity are sowing tares and upholding the power and commission of god of this world (Satan) who in his pride said I shall lift up my throne above the throne of God.” The same Satan even tempted Jesus on the mountain and said “kingdoms of this world and their glories will I give to you if you would worship me.”. This vain glory is now being achieved by the world council of churches.

But on the Mount of Calvary the same Jesus who is Christ gave himself upon the Cross for the world and the world worship Him. In Jesus Christ is our Unity symbolised in the Church of Christ of New Testament order. Believers are exhorted to be holy for God is Holy.

Jesus said I am the Way, the Truth, and the Life. It is the greatest claim ever made by any man. “No one can come to the father but by me” is the challenging statement which cannot be proved except that the true Christian is the living witness to it. To be one with God and one with one another is an act of God. This bestows power and strength to live in and for Christ. The Christian is united in loving bonds of God. Any talk of Christian unity is clear evidence of disunity, which does not exist among Bible Christians except in the unbelieving, nominal and Sunday Christians. Priests by theological training are the ones who support disunity and thrive on it. The Bible Christians concentrate on preaching Christ to save the sinners, while churches of unbelieving Christians maintain salvation within church only. The church is the assembly of believers gathered together to worship God. Jesus Christ is the head of the Church. We partake of His power and strength since it is His gift to us. But wicked derive power and strength from ungodly unity of godless sin-stricken men. We are reminded once again, let us work together in oneness of mind, thought and soul to overcome the world in Christ. Christ is victorious, so shall we be. We are charged with responsibility to establish the will of God on earth, as it is in heaven. God wants believing Christians to rise and shine as light.

The kingdom of heavens is at hand and our salvation draweth nigh. Jesus is our Lord. Praise the Lord.

— J. James, (Servants of Christ, Visakhapatnam).

Notes

1. The Oxford Mission to Calcutta

On the occasion of the Festival of the Epiphany in January last the superior of the mission announced that its authorities decided to close down the main mission House in Cornwallis St. and transfer the depleted Brotherhood to its Behala Branch. The house in Calcutta is the mother house of the Mission. He feared this decision might be felt by friends as a bolt from the blue.

Yes, the Oxford Brotherhood in Calcutta has enjoyed a good reputation not only among Christians but among educated and religious Hindus for its emphasis on the spiritual life, its simple sacrificial conduct, and for its evangelistic and education work. The superior admitted that with a smaller staff and reduced funds the house became a white elephant. This may be true.

But it is regrettable that the house has to be given up. During the placid British rule men of large spiritual and intellectual calibre joined the Brotherhood, and they came in close fruitful contact with Hindus. With the approach of freedom in sight and the bitter national struggle the quality of the staff degenerated. It ought to have improved, and much greater men ought to have come. Then the mission, like other bigger missions, never seriously thought of indigenising its life and raising local resources.

It is, however, wise and good that they are going to a quieter and simpler environment in Behala. The structure of the mission should be changed by having it incorporated in India. The nature of life within should be changed by replacing western monastic discipline with the natural discipline of Ashrams in India so that more and suitable nationals may join it.

We have since heard that the Y.M.C.A. are taking over the Cornwallis Street property. We sincerely hope that the Christian Workers Hostel as well as the Hindu Students Hostel will be retained and improved under the new auspices. The Y.M.C.A. can afford it. The workers Hostel is very important in the interest of the Church. The reason why we make it our headache to think about the whole matter is that these originally foreign institutions seriously affect the growth of the indigenous church either in the right or Wrong Way.

2. Another Independent and Indigenous Movement

(Servants of Christ Society - Visakhapatnam, A.P.).

Being dissatisfied, even disgusted, with the present frigid condition of churches established by Foreign Missions, the apathy and ineffectiveness in their ecclesiastical life, the selfishness and no co-operative spirit of their leaders - the Padris and Missionaries - Brother J. James (Inspection Department, Hindustan Shipyard, P.O. Gandhigram, Visakhapatnam, A.P.) and his friends have started the above-mentioned enterprise for sacrificial work for the Christian community and for the glory of God among Hindus.

The main objects are:

1. Revival in Churches.
2. Mobilising Christians to shoulder the responsibility of preaching the Gospel of Christ in view of gradual withdrawal of foreign missions.

Methods of work are:

1. Publishing of Gospel Tracts, Magazines, and books.
2. Holding religious meetings.

Membership open to Born again Christians only who believe Bible doctrines “for reproof, correction, instruction, righteousness that man may be perfect, thoroughly furnished unto all good works.” Present and long range programmes are laid down for holding Bible - study and prayer meetings and seminars for laity and towards organising church congregations. Brother James is zealous and active and his associate leaders are helpful. May they go forward under the grace of the Lord.

Our readers attention is drawn to two articles on “Christian Unity and the Church” by two servants of Christ. It is good that the society is named “Servants of Christ” as we need today both for church and country the service of volunteers possessing the Christ like qualities of humility, quietness of spirit, simplicity, sacrifice and love.

3. Ineffectiveness of Evangelistic Work

The older and bigger foreign missions have practically liquidated their evangelistic programmes for various reasons. The old type catechists, comforters, preachers, who were generally honest men and brought in a stream of individual conversions and in places were responsible for mass movement, are no more to be seen. Money has gradually dwindled and their leaders - evangelistic missionaries - have ceased to come.

But their places have been more than filled by smaller section missions who emphasise their dogmatic differences. Most of these come from America - the congenial home of ecclesiastic differences and separations and the rise of myriad nonconformist sects. Some of them are very odd in doctrinal matters and strange in their conduct and methods of work. They show up a good deal of evangelistic armour much of which is neither moral nor spiritual - merely fleshly. They secure a lot of funds and spend in a variety of well planned schemes. They are largely missionary ridden in a system of master and servant relations so far as Indian workers are concerned. Some of them print and distribute vast quantities of so-called evangelical literature - most of which are cheap in quality and some are objectionable. It is a sheer waste of money. Some have started theological seminaries where not only dogmatic and narrow teachings are given but hatreds against India and Hinduism is generated in the mind of young boys and girls who are trained in the name of evangelism. We claim actual experience and observation of this. Some of them arrange large Gospel Teams, attend big melas or address huge rallies and not unoften pick up bad quarrels with Hindus. Some of them even say with pride that they are meeting with antagonism of Hindus as in the old days apostles and martyrs met from Gentiles, conveniently ignoring the serious differences between the two situations. They attract many young people with the inducement of good stipends and comfortable living with an amount of romantic adventure both religious and worldly. Some conjure up pictures of foreign travel and studies. Neither the missionary leaders nor their Indian assistants have any connection with, or concern for, our social, cultural and national life or for the Church. The leaders including Indians get comfortable salaries and house accommodation.

They indulge in a lot of discussion and confabulations divorced from social and religious realities in small group meetings, in fairly large conferences, seminars, retreats and consultations in cool climate on hill tops. The leaders are mostly innocent of any worthy evangelistic work done by themselves. How many do the actual preaching work themselves among the people? These are easy chair academic discussions and decisions never meant to be acted upon but intended to draw dollars from overseas in a surreptitious manner. It is money organisation, and clever leadership at the top that is nourishing these institutions who serve anything but religious missions or spiritual purposes. Compared to the total output in fruit the total expenditure in moral and material resources is a staggeringly huge waste. Foreign countries may afford this waste for a few souls won. But what is the impression left on the country and even on the Church? It is money and prestige of western countries that is making an improper impact upon this country which is therefore resented by Hindus who do not see Christ’s spirit in the workers. The Indian leaders are western trained and have been given positions, ample allowances and comfortable houses formerly occupied by missionaries. As a result these late missionaries are more remote from the masses of the people - their problems and sorrows and from the culture of the country which would have identified them with the people and made their witness more effective. They make many decisions in conferences for the workers of the local churches which remain unimplemented in the absence of inspiration from example of a life of discipline, simplicity and sacrifice in the leader. The latter live high and away from people and so fail to secure their confidence and respect. The leaders of the primitive church had no strength of money or organisation or number but plenty of spiritual and moral power which resulted in large and real conversions. Until this worldliness or faith in human strength disappear there is no hope of any considerable success in their work for revival in the churches for conversion among non-Christians. Then what are these missions for? For mutual benefit and material gain among themselves? For the last sixty years we have seen hundreds of revival meetings in north India among Christians but except a little temporary stirring here and there and except a few emotional conversions from Hindus the churches have remained as cold, inactive and relationally estranged as ever. The need in India of the hour among Indian Christian leaders and workers is strict discipline, reverent studies, sincere identification in social and economic life, honest hard life of industry, cultural integration with the country, quieter and deeper spiritual life. Without such preparation and basis, superficial zeal and show of work has done and will do immense harm to the growth of the church and the true cause of evangelism. With jump and noise in propaganda and publicity, without equality and fellowship in social life, and without hard Prayer and Fasting - the impelling and explosive power of the Holy Spirit cannot come amongst us and superficial easy chair evangelism will remain a farce and a hypocrisy.

Some practical remedies of the situation are:

1. Stop all foreign money and foreign leadership.
2. For training do not go to theological seminaries conducted by foreign churches and missions nor to America and Europe. But take advantage of some of the Christian Ashrams and the practical experience of the few national evangelical societies.
3. Give up your present palatial buildings, left by missionaries or rented anew and come to the level of the poorer Hindus and Christians.
4. Emphasise the importance of celibacy and appeal to the heroic in the young.
5. Encourage Sadhu life and itinerant evangelism.
6. Get into close contact with religious and cultured Hindus and study their faith in original scriptures and in their religious exercises and sacraments.

Then you will have a new vision, a great ideal and an extensive scope, a sense of freedom and joy and confidence. And with the guidance of the ever living and creative spirit you will be able to “Expect great things from God and execute great thing for God.”

Why do you look up to the West where colonialism, Imperialism capitalism, mechanism and materialism have made a bogey of Christianity? Why not get guidelines from the Apostolic church particularily from John and Paul who were related to the Hebrew, Greek and Roman culture? Why not learn from Narayan Vaman Tilak Mathuranath Bose, Nilakanta Shastri, Brahmabandhav Upadhyaya and Sunder Singh - the eastern principles and methods of Christian evangelism in the east? Why not have a look at even Buddha Vaishnava apostles, and the great Shankaracharya for an example and some inspiration?

4. The Bengal Christian Literature Board

They have acquired good property on the Harrison Road to house their publication programme. It is quite close to the University, the Y.M.C.A. (College Branch) and other educational institutions of repute. It is also in the midst of the Book Mart in College Street, which will ensure an inspiring atmosphere and healthy competition with all kinds of literary enterprises. Geographically and ideologically the location is ideal. This is the first time that a Christian institution has decided to identify itself at least partly and visibly with our own standards of life and activity. We cannot but appreciate and congratulate the moving spirit behind the scene - the Rev. J.P. Hastings - a loveable man.

Repetition of a few reflections we have made before may not be out of order in this connection.

1. The artificial prop of foreign money (and the amount is unhealthy) and inspiration must be given up quickly may be by stages. The whole venture must be fully established with local resources - moral, spiritual and material. Some of the mission established churches and institutions are endowed fairly heavily where some resources can be tapped through suitable organisational programme and approach. And the huge Christian and non-Christian public who can contribute a mite in there. It needs an imaginative approach.

2. The service personnel - the staff of workers, writers and helpers - must live at a sacrificial level as in many Hindu Muslim Institutions. Maybe some will be on a voluntary and honorary basis. Simple life and hard work must be the motto. In fact, it must be a tapasya. All the best literature of India of any permanent value both ancient and modern - has been produced in the Ashrams or under great physical, mental and economic stress and not in palaces and cool climate nor on an easy chair.

3. The structure of the personnel should be widened - writers and workers being drawn from other and larger backgrounds and ideological circles representing the whole community.

4. It is good to remember that worthwhile literature cannot be manufactured by order and a bureaucratic manipulation or committee management. It is born of natural genius. It is important to give freedom and encouragement to this God-given talent to be developed in its natural way. So emphasis on policy and objective may be self-defeating.

5. The Christian purpose and spirit should be inherent in the whole enterprise, in the whole sphere of imagination and reflection, so that Christian truth will naturally be breathed into all writings and artistic products.

6. But there should also be an ample section in which frank and positive representation of the person of Christ may be developed by not simply men with theological authority but by devotees of Christ who have made the truth of Christ real in their life.

We wish the centre success in their new shape and environment.

5. The Rev. Mohinder I. Singh

Abbeyfeale Lodge, Lakkar Bazar, Simla (H.P.)

He arranged for a Rally of some Indian Christians on August 14-17, 1969 to be addressed among others by archbishop Williams, Azad Hind Church, Bombay - the primate of the national church. The object was to form an independent and new Christian party to fight for justice on behalf of minority groups and suppressed classes of the population. Incidentally they are anti-missionary and desire all foreign missionaries gone from India on the alleged grounds that some of them have been found doing secret spying work under cover of religion. Missionaries have also suppressed Indian talents and leadership and have retarded the growth of free indigenous church life in India.

The idea of another communal party of some political ideology is doomed. Christians ought to do national service in various ways on different fronts without thinking only of their community and join one or other of the many existing parties and then fight in common, irrespective of religion or caste, the battle for justice.

They should also give reasoned details why and how the presence and activities of foreign missionaries have been injuring both the country and the Church and then ask them to live peacefully.

6. Our Reasons Why Foreign Missionaries Should Leave the Church and Not Necessarily the Country

1. Missionaries and their churches overseas have helped Indians in a hundred ways for wellnigh two centuries. They have built the churches, chapels, schools, colleges, hospitals, dispensaries, orphanages, leprosarium, sanitaria, blind schools, deaf and dumb schools, theological seminaries, tube wells, wells, village reconstruction machinery and have supplied free food, medicines on a huge scale continuously over decades. They have also organised them into councils, committees, synods and bishoprics and have given them tools of democratic development. The missionaries ought to have left the church at least a century ago. But instead they are still here having established themselves within the church in a colonial capitalistic system.

   When a group of people or individuals are helped from outside in an all around way as this the people forget that they have no talents or resources of their own. They are demoralised, and paralysed, made ineffective for everything in life. Supported by props, they always look up to others for help, because their own powers of initiative have been lost. Such a community lose their sense of self-respect. This is exactly the condition of the church in India. They are still demanding more and more missionaries and money from abroad. This is a very serious reason for which missionaries should stop their personal service and financial assistance of their mission to Indian churches.

2. Missionaries who are holding active positions in the church should give them up-such as bishops, Archdeacons, superintendents, treasurers, Pastors, managers of educational institutions, Principals or headmasters, active membership of the church etc. Because these positions give them the right and opportunity to wield power in a field where Indian supervision or management only is healthy. They are the honoured guests of the native church and are entitled to all purely spiritual privileges. Active membership brings a vote and an opportunity to leadership which ought to be reserved for the nationals. It decreases the scope and freedom for the exercise of Indian talent. When in power within the church the missionary is naturally involved in quarrels and litigation, creates unnecessary division, partisanship, jealousy, factionalism. After all, most of these missionaries have little to do, apart from what Indians should do.

3. Missionaries have generally opposed schemes and activities towards indigenisation. They naturally cannot help in this matter. Their presence here becomes an undesirable impact on the natural growth of the church in the national and cultural context.

4. Missionary presence strewn throughout the church creates the suspicion that they consolidate the growth of a community with extraterritorial loyalty. This allegation is directed to the Roman Catholics in particular. Why should Indian Christians be put under a shadow before the Government, and the public for no fault of their own?

5. Many missionaries have been responsible for the infamous acts of selling off lands, church buildings, schools, Christian compounds and colonies, orphanages etc. which ought to have been related to Indian church councils and trusts for the development of all round church life. This process of disposing off property is still going on with less resistance from a tired and confused community.

6. Most missionaries live a life of ease and comfort without any noble ambitions and being citizens of affluent capitalistic countries give a very false image of Christ and his religion; they also create ambitions and jealousies among Indians.

7. On the whole missionaries are usurping scopes, opportunities, and places where Indians must exercise their own powers of leadership on indigenous lines. Missionaries have by now put Indians in many important positions after training them according to their own standards and principles so that these Indians have become an economic burden on the church and an effective bulwark against naturalisation of church life and activity on the basis of simplicity and sacrifice. Because the westernised system cost money which the church cannot pay they draw regular and large grants from overseas through the missionaries who keep the church under a ransom.

There are other social and cultural reasons for which their active presence within the church is not desirable. But evangelical, and humanitarian missionaries with Christian integrity such as teachers, preachers and doctors, inspire of opposition from communalisation Hindus are badly needed and are most welcome by both Christians and majority Hindus. The church cannot run big hospitals, sanitaria, Leprosia etc. They must be prepared for scandal and persecution. We need men today all over the country who fight for justice for the wronged and to raise the fallen, redeem the sinners, heal the sick, teach the ignorant and superstitious, and to rehabilitate the underprivileged. Who can do it better than the self-sacrificing missionaries assisted by similar Indians?

7. We Welcome the New Era of Political and Social Life in India

Under the able and progressive guidance of our Prime Minister Smt. Indira Gandhi and President Shri Giri. The need of the country is great, her problems serious and complex. Any planning that does not raise the living standards of the common man, does not give quick justice to the wronged, does not dispel the darkness of ignorance, superstition and irreligion, does not remove caste or communal differences from the face of society, will lead the country to rack and ruin. Starvation and disease must be wiped out. Cultivators must get land and there must be freedom of conscience and religion. Secularist ideals socialistic policies and programmes - the professed objectives of Indian national congress both before and after Independence must not be allowed to be halted or delayed or restrained by big business feudalism. Corruption must be rooted out from the administration in all its departments. The great masses and overwhelming majority of the people need and want all this and much more and their representatives in the Cabinet, legislatures and their paid servants in administration must sincerely promote the interests of the people to whom they are responsible. There are anti-socialists, communalists, and feudal lords, Jyotdars, zamindars, bigoted Brahmins, Pro-Americans, Pro-Pakistani and pro-Chinese Indians, members of wealthy classes, aristocracy of letters and noble professions scattered all over in the Government, in its administrative services, in Legislatures and among public leaders, who are opposed to the common good of society and give lip service to secularism and socialism, must be exposed and fought to the corner by all progressive elements in the public and in legislatures and cabinets. Giri and Indira’s regime must succeed. No unity at the cost of truth, principle and popular interest.

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