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.)

Our Exterior Is Far Fairer Than Our Interior

Let as probe - as well as pray. No matter how well our sins are now concealed, the day of judgment will uncover them all. All unconfessed sins will cry out as herald, loudly accusing those who have committed them, but have not confessed and forsaken them.

The way to escape the judgment of God - is to take ourselves ad once to judgment.

    If we judge ourselves, we should not be judged.

— 1 Corinthians 11:31.

Jesus warned you to agree with your adversary quickly. Delay not. Acknowledge your wrong. In obedience to the convicting Spirit, take yourself at once to judgment - self-judgment - and there pass judgment en your sins.

Beware of using the soft pedal. The most humbling words for you to say are, “I am wrong.” Be honest! No glossing over! When you have said, “I am wrong,” do not add other words that will leave you looking - not as a guilty sinner after all - but quite a saint.

Before the confessing and forsaking of sin, there will have to come a new sense of its pollution and power and wickedness. It is certain there will be no real confessing and forsaking of sin until there comes a divine conviction of the guilt and filthiness of sin.

Be not afraid, O fellow ministers, to preach repentance to the saints! Let us have more heart-preaching, dealing with sin! Let us get at the conscience, and produce conviction on sin! God’s men, under Heaven’s anointing, learn to name sin, yea, individual sins!

“There is nothing covered, that shall not be revealed; neither hid, that shall not be known.” - Luke 18:9. The uncovering is coming! The mask is coming off! Nothing can be finally concealed! Unlimited exposure of every hidden thing, whether foul or good, is the ultimate law of the universe. (Ecclesiastes 18:14).

— By L.E. Maxwell.

The One World Church

By Clay Cooper

This subject cannot be brought under intelligent survey without raising three related questions. (1) What is meant by “Church?” (2) What is understood by “united?” (3) Is unity something to be “achieved?”

Not All Who Say “Lord, Lord”

It needs no argument or proof that not everyone who says “Lord, Lord,” is a part of the Church (Matthew 7:21). All too frequently that which label itself a part of the Church has a “name to live and is dead” as Sardis (Revelation 3:1); or having a “form of godliness but denying the power thereof” (2 Timothy 8:5).

Churches often parallel those described by the noted Russian author, Leo N. Tolstoy (The Kingdom of God is Within you). One hundred and more years ago, he wrote, “The Christian Churches and Christianity have nothing in common eave the name. The churches are arrogance, violence, usurpation, rigidity, death; Christianity is humility, penitence, submissiveness, progress, life” (A New Dictionary of Quotations … Knopf). An unidentified author has written, perhaps facetiously, but in the same vain, “Do not attack the Church. Leave it alone. It is the only bulwark against Christianity.”

Evidence abound that the religious establishment which asked the world to recognise it as the Church is often bereft of the qualifying characteristics.

Was Jesus Christ a Clown

A news item from a rather recent issue of Presbyterian Life has to do with a film “Parable” which was shown during the World’s Fair in New York. Protests on the use of the film came from many quarters, yet the church organ saw it as “a work of art that should continue to be shown.” The film symbolised the “world as a circus” and “Jesus Christ as a white-faced clown.” Even Mr. Robert Moses, president of the Fair, requested the Protestant Council of New York that it be withdrawn on the grounds that it was too objectionable. Yet his request was, quite as expected, refused.

Jesus Betrayed Again for “Silver”

There was profit involved, for one thing. Viewers paid fifty cents to see this travesty. The attraction grossed between eight and nine hundred dollars a day. According to Dr. G.B. Rich, programme director of the Protestant Center, “… the film helped to finance the Pavilion in a very substantial way.” (Now York Times - August 7, 1964). All at the expense of caricaturing the Saviour of the world as a white-faced clown! One cannot imagine the true Church of Christ mocking the Master with burlesque.

Churches Kill Christ

The conclusion is that much that is done in the name of the Church with the sanction of ministerial councilman under the direction of The Reverend Dr. So-and-so, may bear no earmarks of the true Church or its mission. Moreover, it may not be only irrelevant to it but diametrically opposed. This gives meaning to the old English proverb: “The nearer the Church, the farther from God.” Shame, thrice shame, that which poses as a Church should be a blight instead of a boon to mankind. Alfred Tennyson was so right when he said, “The churches have killed their Christ.”

Let’s Define “Unity”

So, when we speak of the “Church” we mean not a whit less than, or a shade different from, “the church of the freeborn, which are written in heaven …” (Hebrews 12:28). Enough preliminary comment on what we mean when we use the word “Church” in this term of reference.

When we say the New Testament-patterned church is a united church, we are quick to say what we do not mean by “united.” We do not mean a man-made organic ecumenicity. We mean a spiritual coalescence. The Church is not going to be ecumenicised, it already is. It already “world-wide in extent and influence” if we accept Webster’s definition “ecumenical.” No legislation is required to bring this about, no ballots, no convocations, no politics.

We do not have to decide to be united, we are united. It is as the hymn-writer put it, “One in hope and doctrine, one in charily.” Unity of the Church is not something to be attained in the future. It is an accomplished fact now.

Base of Unity

The Church is one in unity of faith. There is “one faith,” wrote Paul (Ephesians 4:5), and Jude spoke of the “common salvation” when exhorting his readers to “contend for the faith which was once delivered unto the saints” (Jude 3).

The Church is one in unity of origination. The Scriptures teach that all converts are “fellow citizens with the saints, and of the household of God; and are built upon the foundation of apostles and prophets, Jesus Christ himself being the chief cornerstone; in whom all the building ally framed together growth undo a holy temple in the Lord: in whom ye also are builder together for a habitation of God through the Spirit” (Ephesians 2:19-91). It is already “fitly framed together” and “is growing” continually.

The Church is one in unity of sacraments. There is “one baptism,” said Paul to the Ephesians (4:6). He wrote the Corinthians, “The cup (not ‘cups’) of blessing … Is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that ONE bread” (1 Corinthians 10:16-17). The “one bread” speaks of “one loaf” used in the celebration. There is not a Baptist loaf, a Methodist loaf, a Protestant loaf, a Catholic loaf. All who partake of Christ eat of that “one bread.”

The Church is one in unity of hope. “There is one body, and one Spirit. (There is not a Presbyterian Holy Spirit; an Assembly of God Holy Spirit; a Nazarene Holy Spirit), even as ye are called in one hope of your calling; one Lord, one faith, one baptism” (Ephesians 4:4-5). It is not added, “one pope, one council, one form of government.” (Jamieson, Fausset and Brown … quoting “Cautions for Times”).

The Church is one in unity of charity. “Endeavouring to keep the unity of the Spirit in the bond of peace” (Ephesians 4:8). The Holy Spirit gives the Church its true unity. Outward uniformity, denominational oneness is not important … or possible … A time-honoured axiom is, “In essentials, unity; in doubtful questions, liberty; in all things, charity.”

True Church Versus Religious Combine

When we speak of unity today, the first concept that floods the mind is the current flood of talk about welding together into one super church; all creeds, denominations and religions, becoming a colossal combine of religions. It amounts to amalgamating a lot of little machines into one great big machine. But the unity we speak of is not a unity of machines but of men and not just of men, but of men of “one accord” (Acts 2:1); men who “… stand fast in one spirit, with one mind striving together for the faith of the Gospel” (Philippians 1:27).

Prayer Becomes False Promise

The one great proof text in the Bible being used by the framers of the so-called ecumenical Church is found in the seventeenth chapter of the Gospel of John. It is quoted and re-quoted out of context. Three times in Jesus great prayer of intercession, (verses 9,20,22) one finds the petition, “That they may be one.”

What Jesus Really Said

The first instance refers to those, and ONLY those, “… whom Thou hast given me.” This obviously does not include antichrist elements within the religious body polite calling itself the church. The second mention is a definitely qualified prayer specifically for “… them also which SHALL believe on me through their word.” The third mention covers only those who have received His “glory.”

Unity’s Exclusiveness

The conclusion may be drawn that Jesus’ prayer for His disciples, “that they may be one”, definitely limits itself to those who were presently sanctified believers and to those who in the future would believe on Him “through their word.” So instead of John 17:21 becoming a proof text leading to an amalgam of heterogeneous religions and dissident faiths, it proves exactly the opposite. For the ecclesiastics to misappropriate this prayer to serve their ends reveals a colossal ignorance of Jesus intend.

— The Crusader, Christ Nagar, Mijar Post, S.K.

The Attitude to Property - Christian, Marxist and Gandhian

(R.K. Chandy, Christavashram, Manganam.)

(Rewritten in the light of discussion on a paper on “The attitude to properly - Christian and Marxist read at a meeting of the Ecumenical Study Group held at the Orthodox Theological College, Kottayam or 16.2.1967).

With the emergence of a Communist led Government, Kerala and for that matter India as a whole is again in the act of a practical dialogue with Communism. As Dr. Visser’t Hooft of the World Council of Churches said “The Church’s ministry of reconciliation is to be achieved not by denunciation but by seeking for a common ground of approach.” It is significant that Pope Paul following the example of his illustrious predecessor Pope John has already entered into such a dialogue in his conversations with President Podgorny of the U.S.S.R. and Foreign Minister Gromyko, earlier. It is significant that the late Archbishop of Canterbury, William Temple, who was perhaps the Chief architect of the W.C.C. observed, “Materialism when once it becomes dialectical will transform itself to theism.” It is hoped that this paper which though it does not venture on an evaluation of political communism nor Marxian opposition to religion, will help in this urgent and much needed dialogue with Marxism and Gandhiism.

Marxian Attitude to Property

Karl Marx wrote “Accumulation of wealth at one end of the pole is at the same time accumulation of misery, organised toil, slavery, ignorance, brutality and mental degradation at the opposite pole.” The Communist Manifesto declared that “the theory of the communists can be summed up in one sentence - the abolition of private property.” But it explained further that “The distinguishing feature of communism is not absolution of property generally, but the abolition of bourgeois property.” Marx and Engels present themselves in the Manifesto not as enemies of private property for the “small man” but as its defenders. “Reality in property for the masses depends upon breaking the monopoly in property held by a restricted class.” “Capital is a collective product and only by the united action of many members, nay in the last resort, only the united action of all members of society can it be set in motion” and not by the will of the owners of capital alone. The Manifesto says “that all history since the days of primitive tribal community of properly, is the history of conflict between social classes created by economic conditions, and distinguished from each other by the possession or non-possession of economic independence and power …” A ‘class’ is a group of people in society whether they recognise each other or not, whose economic interests are in fact broadly identical bourgeois, the owning class is marked by ownership of the means of production, with consequent economic independence and control of economic power, on which follows control of political power, the institution of government and the organisation of the state. The proletarian, the working class on the other hand is marked by lack of economic power and independence concentrated in the fact of wage-labour, the basis of capitalistic exploitation, the essence of which is the compulsion placed on the wage-earning class, to sell their labour-capacity in order to subsist, at a price not only dependent on the will of the possessing class and capitalist controllers of industry, but tending always, by an ‘iron law’ of the economic system itself, to approximate only to the level of the cost of subsistence needed to keep the wage-earner in being as a productive agent. Engels points oud that “In bourgeois society living labour is but a means to increase accumulated labour. In communist society accumulated labour is but a means to widen, to enrich, to promote the existence of the labourer.” “In bourgeois society capital is independent and has individuality, while the living person is dependent and has no individuality.” The Soviet constitution divides all property into means of production and means of consumption. Means of consumption are articles for personal use, the things we need for subsistence and for ample living, i.e., houses, food, clothes, furniture and cooking utensils, books and pictures, piano, radio sets, bicycles, motor cars, etc. The owner by law has rights to sell, exchange or give away such property. He may not however use it for speculative purposes or derive unearned income from it. This, I presume, prevents gambling, raffles, etc. The means of production are, land and all that is beneath it, every natural deposit, mines, oil, subterranean gas, also waters and forests, factories and machinery, means of transport, post, telegraph, telephones, shops and trading, banks and insurance institutions. All these are owned by the State or the Collective on trust for the peoples. It is claimed that it is this socialist ownership which facilitates and makes possible the planned economy which is the outstanding contribution of Soviet Russia to the economic history of the world. The state however, permits a peasant to own and use in perpetuity a small strip of land for productive purposes, or for a tinker to own his own workshop where be makes, mends or sells kettles but neither the one nor the other may employ hired labour to help him. Every worker in the Soviet Union is a shareholder. He has a share in the profit and a share in the management.

It would be interesting for the Churches in India to know that “neither individual nor institutions can live on income from endowments in the Soviet Union. The Church owns no property in its own name: its clergy must live of current offering or fees for services and the like. Buildings are leased to the church free from tax, but subject to maintenance in good condition.”

Class Struggle: Marxism claims and not without ground that as capitalist Society develops, the antagonism between the glasses deepens and intensifies. The war of classes within a state leads towards war between nations in the struggle for control of markets raw-materials and the highways of the world. The only way of escape according to Marxism is the socialisation of the means of production within the state and internationally an international socialistic order with planned production and distribution. Marxism and in fact socialism as a whole considers labour as the source of wealth and value. It considers that the surplus of wealth produced by labour, over and above the portion distributed do it for its maintenance, is held by the capitalistic class unjustifiably and to the detriment of the worker. It is this doctrine of surplus value that Marx makes central in be economic criticism of capitalistic production. By their control over the means of production, the bourgeois who are few compared to the proletarian masses, will continue to control the government and the armed forces. The only way out, according to Marxism is for the Communist Party which is the “Messiah” of the working class to work to intensify the class struggle and to expropriate the expropriators. Though Marxism does not hunker after violence, it believes that so long as the owning class controls the government and the armed forces (which is organised violence) it would be impossible to dislodge them from their vested interests and to liberate the raises. Even “a free election” or a free press in a capitalist society will not be free because of the control that the owning close has over their “wage slaves” and because the press itself would be controlled by them. Even a free judiciary would not assure freedom to the worker because the bias of the law in a capitalist society will be in the interest of the owning class to safeguard their property rights and to perpetuate a society based on profit motive and a selfishly competitive social order. So the Communist Manifesto concluded with the revolutionary call: “workers of the world unite, you have nothing to lose but your chains.”

The Marxian and other socialistic altitudes to property are united in the conviction that “the root of economic evil is to be found in the private and individualistic ownership of those things without which our human ability to labour is unproductive and uncreative or, by which that ability to labour can be utilised more effectively; made more productive and given greater freedom in creativeness.”Socialism seeks the abolition of private possession and individualistic ownership in respect of what may be called fundamentally communal goods - e.g., land and capital, including under the former the material resources of nature, and under the latter all the means and instruments of production by which human labour can be more efficiently applied to those natural resources.” Marxism seeks the appropriation, ownership and control of the socialised means of production by the socialised producing agent i.e., the proletarian class.

If Marxism considers private “Property” (in the means of production) as the basic cause of class divisions, of poverty, unemployment, injustice and war, let us examine what the Christian attitude is to “Property.” St. James writes: “Go to now ye rich people, weep and howl for your miseries that shall come upon you, your riches are corrupted, and your garments are moth-eaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and ball eat your flesh as it were fire. Ye have heaped treasure together for the last days. Behold, the hire of the labourers who reaped down your fields, which is of you kept back by fraud, cried; and the cries of them which have reaped are entered into the ears of the Lord of sabbath.” (James 5:1-4).

The Oxford Conference on Church community and state held in 1937 maintained (1) that the possession of some property (wealth owned by right) such as our clothes is a necessary part of a human person, (2) that any property we possess over and above what is necessary for the full development of our personality, is a trust we hold on behalf of all fellow members of our society. Society has a right to dispose of wealth for the benefit of all, sad we have a duly to use it to this end. We have no absolute claim on it merely because we happen to be in possession of it, whether by inheritance, hard work or chance.

In the parable of the talents (Matthew 26:14-20), Jesus enjoined the idea of stewardship which is implicit in the “Nazareth Manifest” (Luke 4:18-19), where he proclaims the emergence of that social economic order which was anticipated in the “Year of the Lord.” This “Year of Jubilee,” was a Mosaic legislation described in the book of Leviticus (Chapter 25 etc.) which among other steps towards social economic liberation, enjoined an equitable redistribution of land and forbidding rents and usury. This legislation assumed that all means of production - “land and all that therein is” belong to God and therefore to His people. (Deuteronomy 10:14, Psalm 24:1). Verinder points out that “the land of Canaan, was, as it were held on lease from God by the families of Israel. At the end of every 50 years all the leases fell in simultaneously, and God made a fresh grant of the land for another 50 years, to all the families of His people, in equal shares as at first.” If a family in extremity was forced to sell its holdings, it sold not the ownership of the land but the ‘fag end of the lease’ till the next year of Jubilee. And when the land was taken back “the outgoing tenant” as Josephus the Jewish historian wrote “may not receive a penny compensation for the land itself” but “could claim compensation for all agricultural improvements which he himself had made” (_Josephus Antiquities Rome 111,283,4). As Archbishop William Temple pointed out in “Christianity and the Social Order,” this made the permanent accumulation of a large estate in a single hand impossible; and though there were to be rights of property, they were rights shared by all. The principle of common ownership was implicit. The people were to share in common the fruits of the soil during the year of follow every 7th year. Regarding buildings in Jerusalem, (including even private houses) it was enjoined that during Jubilee, and for that matter, even during the yearly festivals, they should be open for any Israelite who needed to stay there. The idea of community ownership and one was implied.

Thus, when Jesus said, He had come to proclaim the year of Jubilee, He was sounding a call to revolutionary action for the social, economic, political and spiritual emancipation of all those in bondage. This again is in tune with the Bong of Mary described by George Bernard Shaw as the most revolutionary song ever written … “He had put down the mighty from their seats, … and the rich He hath sent empty away (Luke 1:52-53). Bernard Shaw wrote”We know that private properly distributes wealth and leisure so unevenly that a wretchedly poor and miserably overworked majority are forced to maintain a minority inordinately rich and passionately convinced that labour is so disgraceful to them that they dare not be seen carrying a parcel down Bond Street. We know the strains set up by such a division, of interest also destroys peace, justice, religion, good breeding, reasonable freedom … And so we are driven to the conclusion that the modern priesthood should utterly renounce, abjure, abhor, abominate, and annihilate private property as the very worst of the devil’s invention for the demoralisation and damnation of mankind” (Vide “Too good to be true”).

The participants in the World Council of Churches Conference on Church and Society held at Geneva in July 1966, according to an official report were “led to know better the Almighty God who made the world, who love the world, and who came into the world to save it. The conferees were deeply struck by the stark division of this same world into two parts: rich and poor” and they “saw the gulf between the two was fixed ever more deeply by the frustration and despair of the poor and the apathy and the ignorance of the rich.” This gulf “within the nations as well as among them - is the greatest threat to the world’s peace and stability.” The conferees also agreed that “Nations and Governments are true to God’s calling only if they co-operate in the search for this more equitable allocation. In so far as they hinder it or are indifferent to it, they risk not only political disruption but also the judgment of God.” (Christians in the technical and social revolutions of our time - W.C.C. publication.)

— Arunodayam

Tithing

Malachi 3:8-12. The greatest organisation on earth among men is the kingdom of God, represented by the Church. It exceeds clubs, lodges, or business associations in numbers, influence and scope.

Like other institutions, the Church must be danced. Many methods are used - socials, suppers, carnivals, rummage sales, bingo parties, and other innovations of man.

God’s plan as revealed in His holy Book, the Bible, is that His Church is to be financed through tithes and offerings. These are to be given freely, spontaneously, and joyfully - not as a painful duty, but as a glorious privilege. It is love that makes giving easy and thrilling.

1. What is the tithe? The word itself means “tenth.” So the tithe we give represents one-tenth of our income. What is our income? It is the net increase we have after we deduct the cost of earning it. The tithe is one-tenth of one’s net income after the cost of producing that income.

2. What is the scriptural foundation of the tithe? In the Book of Malachi we read these words: “Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In wishes and offerings. Ye are cursed with a course: for ye have robbed me, even this whole nation” (Malachi 3:8.9).

This sounds serious. It is serious. God expect the tithe. The man who does not pay it is a thief and a robber.

The tithe, in reality, is the rent we pay God for the use of His property. No man really owns anything. We are only stewards or tenants. The land we use, the homes we live in, the food we eat, and the automobiles we drive, all belong to God. At death, we relearn them and someone else becomes the tenant and user.

But while we possess them God expects a 10 percent rental fee - the tithe. If we do not pay it, we rob God.

After commenting on thieves and robbers, Malachi cries out: “Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it” (Malachi 3:10).

We must conclude from these scriptures that there is a curse to the man who withholds the tithe and a blessing to the man who brings the tithe into God’s storehouse.

Tithing goes clear back to the first book in the Bible. It is God’s first and only financial plan. Genesis 14:18-20.

Jacob is reported to have tithed in the twenty-eighth chapter of Genesis, where he says, “… and of all that thou shalt give me I will surely give the tenth unto thee” (Genesis 28:22).

Throughout the old Jewish dispensation every man gave Goa one-tenth of his increase in flocks, herds, grain, oils, minerals, and moneys. The tithe was considered holy, required, and commanded. Offerings were over and above the tithe.

The truth is that nobody gives a tenth. We pay the tithe. It is the rental fee we owe God. We give nothing until after we have paid the lithe.

Someone says, “But we are not living under the law today but under grace.” True! But does a man who loves give less than one who has not received the benefits of grace?

Jesus commented on this problem. Matthew 23:23. “These ought ye to have done.” What! Pay your tithes. If God’s people would tithe there would be plenty in God’s storehouse to supply every need of God’s great kingdom on earth. Do you tithe?

And beyond this do you make offerings?

The person who does not tithe is, in God’s sight, a thief and robber. Upon him comes the curse of God.

But to the man who does tithe, not because he has to, but because he loves to (“If ye love me, keep my commandments”), there come God’s blessing and a richness of spirit. Did not God promise, “I will pour you out a blessing you cannot contain”?

And in addition, those who tithe report that by a strange process, much like the cruise of oil that kept running, and the bread and fishes that kept increasing, the nine-tenths did before one tithed. Yes, it may be paradoxical - but nine-tenths plus God will do more ten-tenths minus God. Why don’t you sincerely try it and see? Then you too can speak from experience.

Some time ago I was sitting on the platform in a church where I was to speak. On the wall I spied a motto hanging. I read the inscription and it started me. I hope it startles you. Here is what it said:

“Better make your offering according to your income lest God be displeased and make your income according to your offering.”

In conclusion -

Why don’t you try an experiment? For the next ninety days tithe your income.

If you will - I’ll make this prediction - you’ll be blessed in your soul and be happier, and the nine-tenths will go farther with God’s blessing than the ten-tenths did without it.

— Biblical Witness, July 1970.

The Message of Dr. Stanley Jones

By C.S. Kirby, B.A.

It was a very strenuous, but also a very enjoyable period of four day, during which I, who am 67 years old rushed about with the 82 years young and energetic world-famous American Author and Evangelist, Dr. E. Stanley Jones, who willingly complied with a number of extra engagements.

Political Problems

There is no doubt that the audience heard Dr. Jones with considerable attention and respect, not only when he spoke about the “Gospel” or the Good News about Jesus Christ as the World-Saviour of sinful humanity - corroborating this statement by his personal witness that he had been transformed and invigorated both physically and spiritually 50 years ago, when he surrendered himself completely to Lord Jesus Christ; but also when they heard his speech about the political problems of India and the world at large. He told them how he had discussed vital political problems with great leaders like Gandhiji, Jinnah, Nehru, Vallabha Patel and American Presidents, Roosevelt and Johnson besides the American Negro leader, Dr. Martin King Luther. He expressed his view that a good religion should be capable of offering satisfactory solutions not only for individual and communal problems, but also for national and international problems, not merely on the basis of Law and Justice but on the higher principles of Love and Co-operation, because of the universal Fatherhood of God and the Brotherhood of Man!

Redeeming Love of Jesus

Speaking of Jesus Christ as the perfect incarnation or revelation of God in history, Dr. Jones said that while all philosophies of the world - including those of Greece, India and China - had revealed God to some extent, and that too, merely in words, in Jesus Christ, it was “Word made flesh”, that is, God revealing Himself in human form! Thus, through this histories Jesus, we get a clear ides of the loving God; and in the vicarious suffering and death of the pure and sinless Christ on the Cross, we realise how our heavenly Father suffers when we, his erring children, misuse our Freedom of Will against Him, and disobey his moral laws and commit sin.

Dr. Jones gave many examples including those of Gandhiji and Miss Mary Carmichael to show how innocent persons fasted or punished themselves vicariously, for others blunders or sing, and how the hearts of the offenders concerned melted and changed for the better! Similarly, he also gave many examples of persons whose sinful lives had been transformed by the loving Jesus Christ, when they sincerely repented of their past sine and surrendered themselves fully to the Lord. Finally, Dr. Jones appealed to every one, irrespective of caste or creed, to try this experiment in their lives, by surrendering themselves to the Loving Lord and Saviour, Jesus Christ.

“Karma” and the Cross

Referring to the theory of “KARMA” according to which a person reaps what he sows, De. Stanley Jones said that although there was the principle of justice underlying this theory, it led to a sense of frustration, defeatism and despair, since we generally commit more sins than we do good deed in our lives. Therefore, there is no hope of cancelling the bad consequences of the many evil deeds by the very few good deeds and therefore one has to undergo a continuous and endless cycle of births, and deaths according to the theory of “Transmigration.”

But, Christianity on other hand, tells us that because man has not only a body and mind, but also a Soul, he is quite distinct from other animals and birds, and that he comes into this world only once, dies once and then has to face the judgment of God! But during this one life all men are offered the grace of God and forgiveness of their sins, through the redeeming sacrifice of Jesus Christ or their behalf. This gives us the hope to wipe away our sins and start a new life of victory and joy with the grace and power of his living presence and loving guidance.

Conversion and Proselytisation

“Proselytisation” means “Mass Conversion” or many persons simultaneously joining one religion from another. Every one irrespective of his caste or community, requires “Conversion” or change of heart, more than the change of place or community! The fact that there are many nominal Christians who have not given up their bad and sinful habits showed that there was as much need for “conversion” of such Christians as for the non-Christians; and that this Conversion worked miraculously (and suddenly in a number of persons) through the redeeming power of the pure and sinless Jesus Christ, who has already paid the price of our sins, by His voluntary and vicarious suffering and death on the Cross!

The word ‘Proselytisation’ is used in the sense of bringing many persons at one time, into the Christian fold - not so much because of the acceptance of Jesus Christ as their personal Lord and Saviour - but because of their hope of getting some worldly gain by such a change from their former religion.

Such a change from one religion to another for the sake of worldly or material gain is condemned by the spiritually minded persons of all religions. But a large majority, look at it from the practical point of view of material advantages! They argue, not without considerable force of truth, that though such people - especially those of the depressed and down-trodden communities - get converted to other religions like Buddhism, Christianity or Islam, to get rid of their stigma and inferiority complex and gain some material advantages for themselves and their children, they would be justified in doing so! And they also point out that by such conversions their children and grand-children who grow up in the new religion, turn out to be far better and more reformed citizens of Mother India, than their own kith and kin who continue as members of the depressed, suppressed, and down-trodden communities! They also uphold the birthright of each individual - specially in a secular and democratic State like India -to choose and follow any religion that they like!

On the whole, De. Stanley Jones’ lectures have provided much food for thought to all religious-minded men and serious seekers after Jesus Christ, who is the Absolute Truth, the Perfect Way and the Eternal Life!

A. Primate of India Mourned

DR. JOEL 8. WILLIAMS, Primate and Archbishop of the Indian National Church, died on March 14, in Bombay, and was cremated at the electric crematorium at Chandanwadi.

Dr. WILLIAMS was among the staunch proponents of Indianisation of Christian churches, which were and still are under foreign influence.

He travelled far and wide in both India and abroad and won a sizeable following for his campaign to bring the churches under Indian control.

The last rites were performed in accordance with his wishes by Bishop B.S. Panthagani of the Indian National Church.

BLITZ sends its condolences to his family.

B. In Memoriam

Dear Acharya Das,

Perhaps I am the first person to inform you of the sad demise of Archbishop Williams, on March 13, 1971. It is very sad. I happened to be in Bombay and met him briefly the previous day. He was too ill to talk, and I knew the end was near. He has suffered from diabetes for years, treated it, but when the controversies and problems of a free church became so great, he neglected treatment. Then, my husband’s death, and his wife’s death some months ago. When he began getting apparent heart attacks soon after his wife’s death he was told that the disease had affected his kidneys and no treatment availed. In the end he died of uremia.

Bishop Williams was one of the most powerful and active workers for a church free of foreign influence, exercised by the missionaries and later by their agents who had become infected with the missionaries attitudes. These agents, as I see it today, have formed a bureaucracy of the churches, and will go on maintaining themselves in it. I see it round about me. They want a foreign style church.

I am sure that the result, abreast in these parts, will be that the village churches will disappear, people from more educated classes will avoid it.

The city of Bombay has been shocked by the prohibition of the Sewri Cemetery Board on Bishop Williams and his clergy burying the dead of their church in this scent cemetery which has been need by all Christians for a century. I have been working on the matter for several months, and hope to get some help from the Government of Maharashtra as the land was donated by the Government. I have had two interviews with officials concerned and got wide publicity on it in Bombay publications. It is inhuman to deny people use of the cemetery. Hindus are shocked.

You may use any of the above in your magazine. Bishop Williams’ son, Leonard, has been ordained and will carry on his father’s church.

I hope you are well. You may review my husband’s biography in your magazine.

Sincerely, Manorama R. Modak, March 19, 1971.

The Beam and the Mote

A skilful bard-working carpenter, a man of personality, who has been working for me most satisfactorily for three months, and whom I would trust with my life, came one morning directly to me and stood, staring at me, a sad expression on his face.

“What happened to you?” I asked.

He sat down, adjusted his urban, wet his lips and looked at me sorrowfully. “I lost three hundred rupees, Bai-Sahib!” He slapped his face. “How could I be such a fool!”

“Three hundred rupees! How did you do that?”

He slapped his face again. “I am a fool. You see, it was Dassara day and, as usual I took my tools to the temple. A gosavi was there. I had not seen him before. He complimented me on bringing my tools to the temple. We talked. He sang religious songs. He sang very nicely. I liked him. Then, he asked me why I had not brought my money to consecrate it along with my tools, and if I brought Rs. 800 he would bless it, and it would become Be. 600. Like a fool I trusted him and I thought it would be good to have my money grow like that. I took Rs. 300 out of the bank and brought it to him, wrapped up in the cloth.” He brought a roll of red cloth out of his pocket. “The gosavi put it in my tool chest, locked it up, laid the keys on the top of the box, and told me to go and bring the proper powders and limes for the ritual. I brought them, he said the mantras, and told me to take the box home and not open it for three days.” The carpenter sighed heavily. “After three days I opened the box, and see! Bai-Sahib!” He unrolled the red cloth. A wad of newspaper was there which he held out to me. “Here are my three hundred rupees!” He shook his head sadly.

“But you are an intelligent man! How could you be fooled like this! You know that these things often happen.” I replied, judging him.

He slapped his face. “Yes, I was a fool.”

I advised him to forget it; it was done and what could he do about it. I felt very sad for him. How many months he must have worked to save Rs. 300!

That afternoon a painter whom my carpenter had recommended and whom I had found was a good worker, came to me. “Bai-Sahib, my Mami has died. We have no money. She is the carpenter’s sister. He is sitting beside her corpse with no money for the fuel. Please loan him Rs. 25.”

I wondered how my hard-working carpenter had no money as I was sure that the money he had lost was not all of his saving. Then I recalled that the day was Sunday, and perhaps he could not obtain any cash on that day. I could not bear to think of my carpenter sitting beside his sister’s corpse without money.

To the painter I gave Rs. 251.

Two hours later he returned, drunk as a lord, and asked for more money! I, too, had been a fool!

And the next morning the carpenter came for work and upon my inquiry about his sister’s death, looked at me in amazement. “My sister did not die!” I told him about the painter, and summed it all up, “Two fools, you and I.”

We both laughed. But I wondered all day how I had been so stupid as to call my carpenter a fool when I fell into the same trap!

The gosavi was a Hindu, but the next day I heard that a Christian had been arrested for defalcation of funds! And the previous Sunday he had been sitting in church, singing religious songs very nicely!

How dare we judge?

Manorama R. Modak, Modak Wadi, Ahmednagar

Appreciation

(1) Bhupen Adhikari

From: B.K. Adhikari, M.A., I.A.S. (Htd.), Barasad (W.B.) 24-12-1964

Revered Sir,

My respectful greetings for Christmas. The heart in you thirsting for righteousness, which I have observed, is rare in this age. I have been blessed by being close to that religious heart, My wife is in a great shelter under you. This is also God’s grace. Hope you are well. God bless you.

Sd/- Bhupen

(2) Benode Behari Bandyopadhyaya

From: Prof. B.B. Banerjee, M.A., Shibper, Howrah, 26-6-1965

Reverend Brother,

You appear in my mind off and on. I have not seen many so devoted to Christ, I have seen you. That is why I respect you and love you.

I do not know when I shall see you again. Recently I spoke on Jesus Christ in one place. They called me Father Banerjee. Many have the idea that I am a “Christian.” There were many Christians in the meeting. My reverential bowing! Please accept.

Yours humbly,

Sd/- Benode Behari Bandyopadhyaya

(2 A) Benode Behari Bandyopadbyaya

15-1-1966

Dear and Revered Sir,

I have received your kind letter in which you have asked me to go to your Conference (on Hindu converts to Christianity). But I was too busy to be able to attend, so forgive. I know you too are busy. Your consecrated life is offered at the feet of Bhagwan Jesus Christ. All you are and have is for his satisfaction. Therefore, your long life filled with activity is successful. I salute you a thousand times for praying for my “inner peace and joy.” Look into my book when you have time.

The work of and for Jesus Christ has gone on for ages and shall similarly go on. There is no necessity for us to beaver anxious or busy. My respectful compliments to Sanyasi Fr. Chatterjee and Fr. Mundle. For God’s sake, they rejected gold and silver, they are world denying Sanyasis and respectful salutation to them from a man of the world like myself.

Yours obediently,

Sd/- Benode Behari Bandyopadbyaya

(3) Nirmal Nag

From: N. Nag, Calcutta, 28-10-1966

Revered Sir,

We returned home safely yesterday noon … I do not know how to thank you. For the glory of God your life is ideal. It is also an example that you have suffered and accepted everything with joy.

My friend (Hindu) are all praise for you. They have found a case what Christians can be. They have realised that Christians have a distinctiveness. I bless and praise the great name of the Lord. God bless you all.

My respects for Tul Tul’s father and mother. Love for the two kiddies.

Yours respectfully,

Sd/- NIRMAL NAG

(4) Achintya Sengupta

From: Sri Achintya Kumar Sengupta, (Retired I.C.S.) Calcutta, 29-3-1971.

Revered Sir,

I get your “Church of Christ.” The joy I get by reading it is not to be spoken of. I am benefitted in many ways. Please accept my heartfelt gratitude. I hope you see in “Aloka Sarani” the writings entitled - Jesus - the Immortal Person. The knowledge of what you think of it will do me good. Please advise me now and then. I desire to receive more of the words of God.

Please ink my respectful salutation.

Humbly yours,

Sd/- ACHINTYA K. SENGUPTA.

(5) Rev. G.H. Jones

Christian Centre,
P.O. Arundhutinagar,
Agartala,
Tripura.

10th April 1971

Dear Mr. Das,

Thank you for sending me your periodical “The Church of Christ,” which has been coming for several years now. I have found many of the articles very interesting.

I am sure you have “fought a good fight” and “kept the faith” throughout a long life of strong witness for our Lord and Master Jesus Christ. May He bless you abundantly.

Yours sincerely in Him,

Sd/- Rev. G.H. Jones

(New Zealand Baptist Mission)

(6) The Rev. Fr. Ishwarprasad

From: The Rev. Fr. Ishwarprasad, I.M.S.,
Catholic Church,
Azamgarh
3 April 1971.

Dear Acharyaji,

May the name of our Lord Jesus Christ be praised. May the risen Lord keep you and our bahenji hale and hearty ever full of love for God and for our fellowmen.

I hope you have had a pleasant journey and are now settled down. I am praying God every day during the Holy Mass that God may keep you long with us so that many of us may draw from your dedicated life, inspiration and strength.

May God bless you,

Yours in the love of Jesus,

Sd/- ISWARPRASAD.

(7) Sri S.C. Nandy

From: Sri S.C. Nandy, B.A., B.T.,
(Retired Educationist)
6, Circus Market Place,
CALCUTTA-7.

My Dear Rev. Das,

I feel very guilty of not writing to you for so long. I hope you are keeping well although the U.P. summer has set in. I am very pleased to hear that you had some very genuine Christian Sadhus taking up your good work which you had been doing all throughout your life in spite of many handicaps. God’s wags are fulfilled in mysterious ways, although we feel frustrated in our own way. You can very well look forward with the feeling that you had done your best to glorify your Master.

I am sending the minutes of the first meeting of the “Church of North India” for your perusal. Hope something good will come out of this Union.

Hope you are keeping fit in spite of your age, as you have an indomitable Christian spirit to sustain you.

With the warmest greetings and regard,

Sincerely,

Sd/- S.C. NANDY, 6-5-1971.

Notes

1. The Church and the Ashram

The Ashram is not a Church nor Christianity. But it is loyal to the Church and its members are members of the Church. It functions essentially for the Church and generally for the wider society. The Hindu Ashram has been traditionally, and even today, of a similar character. It is neither Hinduism nor Hindu Society.

Even then it will not be an exaggeration to say that practically all that is best, noblest and true in Hinduism has been born and evolved in the Ashram. It would be interesting and beneficial in this context to study the lives and works of the leaders and heroes of Indian spirituality, culture, philosophy, literature and even science. But it is not the purpose of this note.

The Ashram is an arm of the Church, baring its faith and truth, but administratively independent, for spiritual and cultural adventures - for Sadhan-Bhajan - for service of humanity through life and the Word. But even within Hinduism some Ashrams have been sectarian, under the facial and administrative control of certain Hindu denominations. Usually, they have been the weaker and less productive ones. So, there are also a number of Christian Ashrams under some churches, and predictably they will not be of the bast. The reason is that to be dynamic and productive of lasting good for all, the Ashram needs freedom of thought and action of course in consonance with Christian principles, but Church administration often suffers from peculiar handicaps and narrowness cf outlook. For example, certain churches will not allow members of other denomination to be members of their Ashrams not to speak of non-Christians. They conduct their Ashrams according to rules of Church discipline and according to democratic church ideas. What are these ideals like? They are very narrow, sectarian and in evangelisation they are aggressive and even militant.

The real point of this note is significant. A dynamite church leader wide experience and high education, thoughtful leader and a friend, has recently suggested that churches should function like Ashrams. We thought over it and realised that it was a fruitful idea and rather explosive with serious but sound consequences for the future of Church in India if the Church is not only to bear the Gospel truths but to communicate them to there. But not all ideas or features of Ashram life are applicable to the Church. But there are some which, if adopted and implemented by church authorities will alter the nature of the present day churches for good of all. At present the whole church, though national in personnel, and in some cases Indian in finance and direction, is western and alien to Indian genius in the matter of theology and ideology, in nature and worship, in management and pattern and in evangelisation motive and method. The Church will have to shed the foreign elements and absorb national and indigenous ones.

Particularly, the Church administrative hierarchy and its services and personnel will have to undergo radical changes. There should be no invidious distinctions between workers of the cure in matters of allowances or social life based on caste and intellectual education, family status, nepotism and favouritism. All to be ordained and called sevaks or workers and servants of God and man. There should be no horizontal levels (but only vertical divisions) between bishops, priests, deacons eye, and colporteurs and preachers. Men should be chosen for ordination on, firstly, spiritual and moral qualities and secondarily on general, cultural and educational qualifications. According to aptness and ability they should be appointed do various positions. There should be no positional prestige. All are equal priests differing in function not in status. This achieved by a resolute will must produce peace, contentment, brotherliness, a sense of equality, fraternity and liberty. If this is not done soon enough, Christians along with others will take up positions of justice and opportunity in the Communistic regime. To think honestly, true Christianity is communism in a spiritual, social and economic sense. The true church should be and will be a communistic fellowship.

Individual and local congregations can do further and better in attaining a life of justice, love, communion. Many of the members can live together in different centres, eat together, worship and make communion together. Where there is a will there is a way. Men have forgotten this truth. Schools, colleges, and hospitals are already Ashrams in their physical set up. Only the finances and living habits should, and need to be pooled together. The theological seminaries can easily and profitably show the way. When there will be more independent thinking and functioning in church life - practically and largely resulting in Ashram type of life - quarrels, hate, court cases, pride, snobbery, negligence, apathy, spiritual atrophy and moral laxity, untruth and unbelief will slowly disappear. We are grateful to our friend for his very pregnant, though radical, suggestion and idea. May God help church leaders forget their position, be ready to live more simply and be filled with love for all and bold thoughts for experiments in spiritual and social life. Praise and glory be to Him.

2. Mission Schools and Colleges

In the 19th century till the twenties of the present the dominant motive of conducting all missionary institutions was evangelical - conversion of the non-Christian. The motive of sacrificial service were inseparably bound up, The source of both preaching and service was the wonderful love of Christ, faith in His vicarious suffering on the Cross, and compassionate concern for the around welfare of man.

But soon this love of God and concern for man began to fade. Main causes were progress of scientific knowledge and technological skill, world wars, and emphasis on politics. Man’s conscience and character began to deteriorate - Christian philanthropy though growing in great dimensions was motivated by political and cultural self-interest and economic domination of poor undeveloped Asia and Africa.

This process of spiritual and moral decline was slowly brought about the sterile condition of the present day Mission and Church schools and colleges. The concern for the poor, both Christian and non-Christian, has disappeared. The former glowing evangelical emotions have been smothered. One by one the orphanages and ashrams for the disabled, aged and helpless has completely gone. Evangelism as the most important and active department of the Christian enterprise has broken down. Its place is now occupied by strange small sects - narrow-minded, anti-Indian, anti-Unchristian - so-called fundamentalist evangelicals - whose sentiments, motives and activities are against the spiritual aspirations and national genius of the country.

The authorities, staffs and managements of the so-called Christian schools and colleges have no real faith in the Gospel - the Word of God nor do they have the right motion of what the Church of Christ is. They are secular minded in the wrong way - practically not very different from communists. They are utterly selfish, fond of an easy life, always working for better salaries and emoluments and the material welfare of their children and relatives. They keep up a veneer of Christianity being attached to Churches which are more or less like social organisations or clubs. The poor of the community receive scant attention. In fact now the Christian students find more sympathy from Ramkrishna and other Orthodox Hindu institutions. The Christian member of the staff hobnob with their social and cultural equals in the Hindu society and spurn Christian fellowship. There is corruption - malpractices, mismanagement, misappropriation of fund, wrong relations with students, both Christian and non-Christian, almost in all institutions of the Church. Though there are officers to look after boarders they neglect the health of their wards. The boarders do not get proper nourishing food, sanitary conditions are poor, even though missionary grants of money still continue to come in many schools and hostels. There is stealing of money and food in the kitchens and offices, and a good of bribing at the time of admissions. There is a good deal of nepotism and favouritism. This is indeed a lurid picture and though not universally true, there is enough evil over when we should hang our heads. We ourselves have always fought for independence, self-respect and autonomy of the Indian Church arising from voluntary relinquishment of missionary control and authority exercised through money and personnel. But almost thorough Indianisation through the decades, our own national leaders in the Church have been found unfaithful and unworthy. This is a matter of deep sorrow. There is only one way for remedy. The so-called laymen of the Church should rise up and bring the culprit to book. Indeed, a revolution is called for which must be led by laymen and the youth of the community. There is a series of revolutions going on in the country in the political, social, economic and cultural life of the people. Hindus and Muslims are giving their lives today for liberty, economic and social progress, for the poor, dispossessed and underprivileged, and for the reformation and radical alteration of many departments of life - such as schools, colleges, universities, price structures, salary schemes, etc. What are Christians doing in and for their church sad community life? Being followers of Christ, should they lag behind, or go ahead of, there?

3. Bangladesh (East Pakistan)

We need not explicate on the situation. The whole world knows it today in spite of clever Pak propaganda to the contrary. There is going on genocide of a whole nation and race of a big and prosperous country of 75 million people. There are mass killings of men, women, children, youth, foreign missionaries, native Christians and Hindus. There was a systematic rape of women - even young girls and girl students - terrible unheard of sadism - almost all of them civilians - by a well-trained, modern equipped, ruthless army of Pathans, Belochis and Punjabis. This has been going on over so months now. All big cities and towns and prosperous villages have been laid waste. Mandirs, mosques and churches have been destroyed by tanks and bombing by Air Force. Refugees on the Indian side of the border have reached 5 million and the number of the killed one million. This is unparalleled in history. Why all this heartless and cruel carnage of innocent people who are docile, peaceful, democratic “and who profess Islam? All because of the vile selfishness of the mighty and the wealthy West Pakistanis. All because a humble Mussulman of West Bengal and his followers won the elections and would have democratically ruled the whole of Pakistan. But the military junta, the political leaders of communal parties, industrialist rich businessmen, landlords and capitalists all want to keep East Bengal as a serf and vassal bleeding it white and fleecing it of its material wealth. Will the Liberation army - armless and inexperienced - win their freedom and this unequal battle? Yes, they will, if they are determined and the people faithful, and the humanity and conscience of the big powers, at least India, support them morally and materially.

In the Fellowship of Faith and Work

1. Sadhu A.N. Sircar has been preaching the Gospel and praying for the sick in Andhra Pradesh for some time. He reports from Allaprogada Camp (dated 16-4-71) of thousands of people attending his meetings. They are hearing the Gospel and praising God for the blessings they have received. The programme has been arranged under the auspices of C.S.I. by its bishops in Andhra. Many rich and educated people are anxious to hear the Word of God and many have been released from the shackles of disease. The deaf hear, the dumb speak, the blind see, and evil spirits are driven away. Mr. Bunyan Joseph is assisting the Sadhu in the ministry.

2. Ishananda Sudhir Kumar Paul who devoted his life to the service of the Lord in the State of Orissa has recently been holding evangelistic meetings in Raikiyab. He reports that very good work has been done there. Two sick people possessed of evil spirits were healed and one patient suffering from cancer and rejected by a hospital was healed. For a full month every evening worship services were held. God is giving new word never heard before.

3. Brother Henry Rodrigus (Christ Nagar Mission, Mijar P.O., Mangalore Taluk, S. India) is in much need of moral and material support from friends to meet the responsibilities of new and extended work - especially, the Orphanage and Home for the ex-priests and ex-nuns, besides a vast network of Tract distribution, etc. He regularly publishes the testimonies of the ex-priests and ex-nuns who join the Mission in the columns of his Magazine “The Crusader.” For the first time he is sending one of the ex-priests to U.S.A. as a Pastor in the Apostolic Church at Virginia. Another ex-priest will be taking the charge of a Baptist Church and School in the month of July 1971. May God open up new ways of helpfulness.

4. The Khristpanthi Ashram at Varanasi bids to go ahead under good auspices and leadership of two well qualified younger workers. We have already made mention, in our last issue, of the Rev. Fr. Ishwarprasad, who came to the Ashram in the beginning of the year and has since been learning some Hinduism and the Christian approach both in class and in the actual field. It is again matter of great encouragement that Brahmanand (formerly George) Thomas, M.A., (Calcutta), B.D. (Serampore) has felt a definite call and been clearly led to the Ashram life. The fact that he is a born again man having found his new life through the ministry of the Carey Baptist Church, Calcutta, will add to his influence and success among Hindus. Like his senior colleague Fr. Ishwarprasad (42) Brahmanand (who is 37) also pledged to celibacy and simple life. The one with a Catholic background quiet but zealous and sensitive to evangelical principles and the other with a similar but distant background with clear evangelical convictions dynamite and prophetic - each needing the other and learning from each other, the so will be mutually complementary. It will be an ideal combination united in the one faith of Christ and based on sympathetic mutual understanding and good will and Christian charity. Our very best wishes and sincerest prayer for good partnership and an effective work among the people of the great Hindu city.

Executive Secretary,

BHARAT KHRIST SANGH

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