Jesus Bhakti in Hindu Communities
Try: "R.C. Das", Banaras, Bhakt

The Seeker

Volume Date Issue
1 1948 3 

    Ye shall know the Truth and the Truth shall make you Free

— Jesus Christ (John 8:32)

Khristpanthi Ashram Benares

  1. Position: a co-operative non-partisan Fellowship of all who confess Jesus Christ as personal Saviour and God.

  2. Objects:

    1. Study of the Bible, of Hinduism, of early Church
    2. Purposeful creative thinking
    3. Adventures in faith under the Holy Spirit
    4. Indigenous expression of Christianity

  3. Methods:

    1. Worship
    2. Fellowship
    3. Service
    4. Literature

  4. Membership: Open to all Christians without distinct

  5. Activities:

    1. Direct and frank evangelism especially among orthodox groups such as Pilgrims and Sanyasis as well as students and educated men.
    2. Retreats and Conferences
    3. Meetings and addresses of special character
    4. Manual labour and service to of the needy.

Gifts will be gratefully acknowledged.

Office — Working centre - Library and Reading room at:

129, Dashashwamedh,
R.C. Das
Benares
India

Printed by A. Bose, at the Indian Press Ltd, Benares.

This little occasional pamphlet will stand for:

  1. Review and criticism of important events and opinions.

  2. Advocacy of radical and independent thinking.

  3. Encouragement of new experiments, progressive movements, ventures of faith and indigenous efforts such as:

    1. Christian Ashrams,
    2. Study of Hinduism,
    3. Indian form of Christian worship,
    4. An indigenous church in India,
    5. An Indian Christian Theology,
    6. Christian Literature etc.

  4. Promotion of peace and concord among all men on the basis of truth.

  5. Freedom and toleration.

  6. Justice for the oppressed, neglected, deprived, weak and helpless.

Brief articles and concise opinions along the above lines will be welcome and published.

129, Dashashwamedh,
R.C. Das
Benares
India

Contributions will be gratefully acknowledged.

Regenerative Truths

    God so loved the world that he gave his only-begotten son
    that whosoever believeth on him should not perish but have
    eternal life.

John 3:16

    Verily, verily, I say unto you, Except a grain of wheat fall
    into the earth and dies, it abideth by itself alone; but if it dies, it
    beareth much fruit.
    He that loveth his life loveth it; and he that eateth his life
    in this world shall keep it unto life eternal.

— John 12:24,25

    I am the resurrection and the life: he that believeth on me
    though he dies, yet shall he live.

— John 11:25

    The son of man came not to be ministered unto, but to
    minister, and to give his life a ransom for many.

— Mark 10:45

    Blessed are they that have been persecuted for righteousness'
    sake: for theirs is the kingdom of heaven. Blessed are we when
    men shall reproach you, and persecute you, and say all manner of
    evil against you falsely, for my sake. Rejoice.

— Matthew 5:10,11,12

    He was despised, and rejected of men; a man of sorrows and
    acquainted with grief......... Surely he hath borne our griefs and
    carried our sorrows.........he was wounded for our transgressions;
    he was bruised for our iniquities; the chastisement of our peace
    was upon him; and with his stripes we are healed.

— Isaiah 53:3,4,5

[2]

Prayers for Eastertide

(from W.C. Smith)

Palm Sunday: May we ever spread the garment of our devotion before our Lord. Yet not betray him twixt seeming success and the agony of suffering:

    Ride on! Ride on in majesty!
    In lowly pomp ride on to die
    O Christ, thy triumphs now begin
    O'er captive death and conquered sin.

    Ride on! Ride on in majesty!
    In lowly pomp ride on to die
    Bow thy meek head to mortal pain,
    Then take, O God, thy power, and rig

Good Friday:

    In the passion of my maker
    Be my sinful soul partaker
    Of his passion bear the token
    In a spirit bowed and broken
    Bear his death within my heart.

O Blessed Jesus, Lord and Master, who has pleased to thrist for our souls, grant that we may not be satisfied with the pleasures of the lower life, but ever thirst for the salvation of the souls Thou didst die to save, and above all, to thirst for Thee: grant this for thine own name’s sake. Amen.

Easter Day -

    Jesus lives! Thy terrors now
    Can, O death, no more appal us
    Jesus lives, by this we know
    Thou, O grave, canst not enthral us
    Jesus lives! Henceforth, is death
    But the gate of life immortal.

Friday has been Good because on this day many centuries ago Christ on the Cross on behalf of God poured forth his divine love for the salvation of men. Recently again on this day one like Gandhi laid down his life for the sake of truth, non-violence and peace. So Good Friday is now doubly good for all mankind. Let the hallowed memory of this day lead us to God in whose grace and strength alone we can successfully fight the sins of selfishness, pride and hate in our own lives and thus alone through the power of sacrificial love triumph over brute force and bring about the kingdom of God on earth. May the light and glory of Easter give us a new hope of victory in our personal lives and create in us a vision of a bright future for our great country and for the world at large.

Easter - Destiny of Man

All great religions move on two levels one lower and the other higher—one normal and the other metaphysical. Most people seek in religion solace, satisfaction, peace, escape, goodness. To escape from sin, strife into the negative peace or positive joy has been the limited ambition of Hinduism and Buddhism. To be righteous, to conform to law and merit the reward of heaven was the goal in Judaism.

Against the immediate deed stood the distant dream, against actual achievement an unrealised ambition. To be one with reality, to regress into the limitless and unconditioned avyakta was the dream of Hinduism, to fly beyond the traditional attraction of Samsara was the ambition of Buddhism. To establish the kingdom of God on earth was the higher goal of Judaism.

Thus, every religion carries a practical plan and an impractical dream. The dream ambitions in all religions are projected into the Shadow region of Post-history, on the further side life beyond death.

Siddhartha defined both these ambitions of religions once for all for India - as good life and Nirvana - one attained in this life - the other beyond life.

Crucial to all statement of religious problem is death the divider - the inescapable fate of the born - to die. On this side of life we live a good life and on the other side, the life of fulfilled dreams and spiritual ambitions. What men and God cannot or do not prevent was death.

Dimly mythology moves fancy possibilities of immortal life - everlasting life, bulking and mocking death. But cold common sense counselled a meek or heroic dying, and forbade all hopes of evading death.

Easter brings a message and hope to all religions which divide their dreams from their deeds. Easter is the joyful news that in one man-Jesus of Nazareth - Mankind, conquered death - erased the full stop after death. Jesus was in history — what Siva was in mythology Mrytyumjaya-conqueror of death. Creation was redeemed in Jesus from dissolution. The dream became real. Jivan Mukti is the gospel—good news of Easter. Vidheha mukti was the far limit of human heart. But in Jesus - through resurrection God offers the tangible, realisable gift of immortal everlasting life, here, in this life.

Creation moves towards a climax-a finale. That finale is not Judgment or dissolution but perfection - deathless perfection embodying in human body the fullness of Godhead.

Why then do Christians die? Because they still cling to the cross after Jesus rose, they seek for the deadbolt and Jesus in the tomb and not the living Jesus who is waiting for them in Galilee. Because they celebrate Good Friday really and Easter day nominally, sceptically. Western Christianity has become a cross religion and not arisen - Lord faith.

Listen to what St. Paul says: Now is Christ Risen from the dead and become the first fruit of them that slept (1 Corinthians 15:20).

Listen to St. John, Jesus said unto her ‘I am the resurrection and life and whosoever believeth in me shall never die - Believest thou this’ - Do we?

— P. Chenchiah

Grace

  1. The Vedic gods were propitiated or pleased by sacrifices, and they showered upon men material favours good rain, increase of cattle, sons etc. Men performed Karma acts to prescribed rules and earned heaven as a reward. Men longed for happiness here and hereafter not for release from the world. This is Prabritti mark a religion in which life is regarded as real and enjoyable. This is by no means materialism but spiritual materialism. There is not much room here for grace-divine and undeserved grace for fallen man. It is more or less a religion of bargain of contract or covenant. You do certain things and reap the rewards.

  2. In the Juana Kanda the idea of a unity behind diversity - phenomena and gods — arises. Brahman or Atman is the reality and supplies the principle of unity. All are not only in Brahman but all is Brahman. Jivatma finds release from rebirth and Sansar by realising its identity with, and by merging in Brahman and thus escaping from or destroying Mara. This is Jnana Marga—philosophical mystical religion. No question of grace arises. On the contrary human effort—in Sadhana and Yoga-is stressed. Forgiveness is out of the question. Sin is just error. This realisation is Moksha or Mukti.

  3. In the heterodox (anti-Vedic) Bhakti religion the grace and love of Vishnu and his representatives or Avatars — such as Ram Krishna etc. — have a meaning for man. Through Bhakti man attains heaven, enjoys the presence of God and union with him. His sins are forgiven and the circle of Karma is broken. This is possible through God’s grace. God is loving and gracious and forgiving too. Present day Hinduism represents an amalgam, a fusion of all three Margas - Karma, Jnana, Bhakti. For man’s salvation there is place for both merit and grace.

As far as the doctrine is concerned there is not much difference worth showing. But there is a serious difference conception of God revealed. In Hinduism through Krishna Grace does not negate nor subsume hut just confuses merit or price of salvation. Karma remains sound truth. In Christianity through Christ God pays the price himself. He is a God of love that is sacrificial. Grace is neither easy nor cheap. There is a divine agony in love. It is not just sport or pleasure. On the cross justice and mercy are reconciled on a higher level. The revelation of this suffering God and his self-giving on the Cross is atonement for sin.

Ahimsa

Literally it means non-killing, non-violence, Secondarily it means refraining from giving any pain, either physical or menial, to any sentient being. It also means having sympathy and fellow feeling for all living creatures and showing mercy to them. Thus, the word, though negative in form, and originally had a negative meaning, gradually expanded to have a positive meaning - mercy to all creatures. Historically and popularly abstinence from flesh food has been over-stressed because it would be sinful to kill and even to eat. Often its more positive and moral implications have been overlooked. The Jains and the Buddhists have been the chief protagonists of the doctrine of Ahimsa. Buddha was the first to strike a deadly blow to animal sacrifices allowed by Vedic religion. Many Hindus have now imbibed the spirit of Ahimsa though most would stop short of seriously accepting its logical and farthest implications. The average Hindu would harp on its physical aspect and make a virtue of vegetarianism on religious grounds. Ahimsa in its deeper ethical aspects is a cardinal virtue. The Gita and the Buddhist scriptures have exalted Ahimsa. In the Bhakti School Ahimsa has made many m n more than Pacifists.

The importance and development of the doctrine and practice of Ahimsa are due to the following considerations:

  1. Killing is interference with the wrote of birth, life and death - Karma.

  2. As all is Brahman you cannot be violent to anything.

  3. Himsa is unnatural. Some, even most in their calmer moments, are naturally averse to killing and cruelty.

  4. Ahimsa was a natural historical development as a revolt from, or reaction against, the Vedic practices of animal sacrifice - himsa in religion.

  5. On scientific and hygienic consideration meat food is not good in a hot country like India.

  6. Cows and other useful cattle are great economic assets. Unrestricted indulgence in killing for food disturbs this important economy of social life.

Taking as a whole the doctrine, though wholesome to a limit, becomes a superstition when stretched beyond that limit. Examples are not wanting of men in India who care for ants and bed-bugs more than man. With many it is just a caricature of virtue.

The Christian conception of love is positive and concrete. It is common sense also. Begin with man. “Love thy neighbour as thyself.” It is a good corrective that Mahatmaji in his life, conduct and teaching has tried to reinforce Ahimsa with this moral and spiritual meaning. Without the redeeming power of the love of God, our love for humanity will remain a doctrine Christ stands as the supreme figure of perfect Ahimsa - love divine and human. And his love is constraining and saving.

Studies in Theism

  1. Super-cession of many by one

In my last article I tried to show that Indra became a monotheistic God by surviving a group of Rigvedic Gods who were his peers at one time. Varuna and others slowly receded to the background and ultimately faded away, leaving the theatre entirely to Indra. Indra became one, by reason of his surviving the many. Siva and Vishnu illustrate the second process by which monotheism was reached in India. Siva and Vishnu do not belong to the early group of Aryan Devas. Both of them entered the pantheon later, when Aryans moved to Benares region and Atharva Veda representing a fusion of Aryan and Dravidian Gods was composed. They hovered at first on the fringe and slowly posted themselves into the centre.

It may be asked why so popular and belauded God Indra was superseded in favour of incomers from outside. The revolution of Upanishads was responsible for an attitude of mind which was inhospitable to the supremacy of Indra. The revolution in the Upanishads transcended the original tribal character of the Rigvedic religion. Out of the climate in which Upanishad came into existence there arose out of the Aryan priest the Man eternal and universal. In the grave of human society, religion broadens with the enlargement of Society and never out measures the stature of Society. Jehovah changed from a tribal God into a God of great dimensions, but he always remained Jewish God with strong Jewish flavour. Even so Indra while capable of enlargement and form was not capable of a new personality. The Upanishadic mind wanted a Brahman, a Sarweswara a God of heaven and earth. Indra may preside over Indra-loka but was not qualified to rule over a universe. Rudra the form in which the Dravidian God entered the Aryan circle was himself surpassed by Siva because a tribal God, with tribal power and fury, ill-suited the cosmic temper of Upanishads. Siva was a new God of cosmic dimensions made especially to fit the throne of the universe. No enlargement or touching of one portrait of Indra or Rudra would have suited the new vision.

Vishnu whose origin is not so clear, came to Hindu religion, we do not know from where. Dividing the homage of India with Siva he was as much a world God as Siva. The associations of Vishnu with Adishesha and Sea, indicate a totally different origin from Siva, the ascetic and dweller in Smasana (Burial ground). Vishnu - urbane God, human in every action was a God of tower and cultured populations. Both are associated with serpent - naga - but in a different way — one makes a couch of the serpent and the other a garland. Siva personifies the terrible dark forces of life-all that strikes terror in human heart. His consort Sakti, Durga, Kali-dark and terrifying—well befit the character of a partner of Siva. Vishnu Lord of Sunlight and laughter, wedded love and budding emotions is the Lord of life, light and in a way love. Siva and Vishnu for all the efforts of Hinduism never coalesced into one. Hara was midnight. Hari was the light of noon-day. Hara represented death, Hari birth and resurrection. Jesus alone combined them into one integral process-life out of death.

In Hinduism Siva and Vishnu remain irreconcilable Gods. You may put them into the frame of trinity, but they get out and do not stay in the frame. They tried to hyphenate them, and start a new cult Hari-Har cult, but it was shortened. By one of those strange humorous moods of life India was forever denied a single God — an Adwitiya. One without a second was possible only when God was spelt in neuter — not when you described him as he by a personal pronoun. The Jew had Jehovah — one without a second, but in India Siva rules with Vishnu. There were always two monotheistic Gods in Hinduism Siva Vishnu — of same dimension but existing side by side. Jehovah and Allah are solitary deities. Siva and Vishnu are company - lords with Great empires - alone in their respective spheres — one in their separate provinces but not one-over-all God.

In Judaism, we have vague echoes of plurality of Gods covered by one name - Adoni and Elohim. But the trend of development was to suppress the “We” and bring out a Strong ‘I’, “Let us create” - passes into “I am that I am”. In Hinduism the trend was quite opposite. Neutral brahma — faded in the anti-theoretical development of Siva and Vishnu, Trinity was a vague formula not a full-blooded, corpuscular category. Siva and Vishnu grow side by side, give proportions together and in the end exchange features, but never become one. In Brahma or Iswara Hinduism attained to a single monotheism in Darsana period. But soon the Single monotheism became supplanted by plural monotheism of Siva and Vishnu. Siva and Vishnu are worshipped in temples Brahma has no temple to reside.

— P. Chenchiah.

Notice

Almora Ashram in Summer

The fifth of the special sessions of the Martha Yisudasi Khristkul Mukti Ashram, Kalimat, Almora, will be conducted in May and June next. Sadhus, Sanyasis, unattached evangelists and others interested in the extension of Christ’s Kingdom and in the use of the indigenous method of approach will be welcome. Distribution of literature, witnessing, visits to villages, shrines, ashrams and important personalities, public lectures and meetings, Bible study and comparative study of Hinduism and Christianity will be the general features of the work. Some activities will be in town around the Church. Fellowship, silence, meditation and a prayerful spirit will be fostered. Friends needing a quiet holiday and retreat will be benefitted both by climate and scenery and the spiritual atmosphere. Workers and helpers will be entertained free. For other visitors a daily inclusive charge of Rs. 3/- will be made. Gifts towards the expenses will be gratefully acknowledged.

129, Dashashwamedh,
BENARES.
R.C. Das,
(Organiser)

Study of Hindu Faith and Culture in Benares

In October to November for at least a month including and following the Dusserah holidays study courses will be arranged. These courses specially aim at equipping Christian workers with accurate and adequate knowledge of Hinduism and inspiring them to a suitable method of approach to Hindus. Teachers, evangelists, pastors, missionaries and students have all benefitted in the past. Benares offers the right atmosphere and necessary facilities for such studies and investigations in its hundreds of temples, muths, ashrams, sages and scholars of all types of thought and practice. Here is an adequate laboratory for practical research into both higher and popular Hinduism. It is expected that in the autumn session among other teachers, Hindu and Christian, there will be Father Pierre Fallon S.J. who will lecture on such subjects as “Through the Vedanta to Christ” and “Gandiya Vaishnavism of Bengal”. Mr. Das will take up aspects of essential Hindu orthodoxy and popular Hinduism besides questions of Christian strategy in the face of modern Hinduism.

There will be an inclusive charge of Rs. 3/- daily for balanced food and accommodation for incomes over Rs. 100/- and Rs. 2/- below Rs. 100/. Tuition fee will be Rs. 5/- for every Rs. 100/- of income or part. Work may be arranged for individuals duals and small groups almost any time in the year.

Further details on enquiry.

129, Dashashwamedh,
BENARES.
R.C. Das

Study of Hinduism in Its Bearing on Evangelism

I urged at the All India N.M.S. Council meeting held at Tambaram (1947 December) that the time has come for a new and independent survey and appraisal of the aims and methods of evangelism in India in the light of the new political order. My reasons for proposing this course was that the Society which has taken on itself the burden of evangelism in India should begin its task with a deep study of the whole problem on a background of Indian religious history and not satisfy itself by copying latest western slogans unsuited to the religious genius of the country. The Christo Samaj of Madras has undertaken a fresh study of the questions from the Indian Christian Standpoint. I have contributed a paper dealing somewhat elaborately on the future of evangelism in India to the Amsterdam Conference of the executive of the world churches. I am studying with a view to publish a book on “Expansion of religions in India” - the missionary methods of Hinduism, Buddhism, Islam and Christianity. I shall restrict myself in this short note to the importance of a systematic study of Hinduism for Christian propaganda.

With the division of India into Indian Union and Pakistan, the Union has become preponderated Hindu and Pakistan mostly Islam. The Central institute for the study of Hinduism by Indian Christians should be in the Union and for the study of Islam in Pakistan. Such a division of labour commends itself as appropriate, economical and in the situation, inevitable. It permits a close and deep investigation of Hinduism and Islam in a favourable environment and a division and disposal of scholars to the best advantage.

History, tradition and race-memories point to Benares as the headquarters for the study of Hinduism. What Jerusalem was to Jews and Benares was and is for Hinduism — (i.e.) the spiritual centre of faith. Benares is the Allahabad - the City God of Hinduism — a strategic centre of propagation of facts in Indian History. No new faith which seeks to capture the imagination of the Hindu afford to neglect or overlook Varanasi. All great teachers of Hinduism started their propaganda in Kashi - Buddha, Sankara, Ramananda, Dayananda all commenced their campaigns from this city. Benares is the stronghold of religious scholarship as well as Yogic Sadhana. Any Christian school for the study of Hinduism will be in Benares in living touch with the forces of ancient and modern Hinduism and will get cooperation ton of scholars unobtainable elsewhere. This memory centre of Hinduism offers itself as the ideal place to learn Hinduism and teach Christianity, above individuals, to the mind of the country. Benares will remain, as long as Hinduism lasts, its spiritual capital, wherever its political capital may be situated. I hold strongly the view that Benares should be the centre for Christian propagation employing indigenous methods and every effort should be made to maintain the foot-hold already obtained. It would be criminal folly to withdraw from the place.

Any indigenous agency of evangelism in the union has to take the form of ‘ashrama’. In ancient Hindu religion as well as in Buddhism the first essential for propagation was a group of disciples living together devoting themselves entirely to the religious life and discipline. Such an ashrama should be a place where religion is reduced to practice in daily life and Christian ethics transmuted into personal conduct. It should also be a study centre of Christianity and Hinduism not in the theoretical way of oriental scholars of the west but in a practical way investigating religions in their emphasis on Sadhana and Yoga. It should be a place of Spiritual experimentation, deep thinking and constructive guidance. Above all a Christian ashrama should be the brain — the thinking apparatus of Christianity in India. No religion spreads or has spread in India without dedication of life, excellence of ethics, eminence of spirit power, thought and action. The Christian evangelical agencies should develop along these lines. I shall expound these points briefly to make myself clear.

  1. One weakness of propaganda has been its emphasis on doctrine and a failure to demonstrate faith in character and conduct. We preach in doctrine not in action. We have propagated doctrines of Christianity and have neglected to embody Christian ethics of the Sermon on the mount. No Hindu shall ever enter Christianity by way of doctrine, for the simple reason he has a plethora of them in Hinduism. Mahatma Gandhi won more Hindus to a study of Christian scriptures than Christian preachers have done, by demonstrating in politics that the ethics of the Mount stands not only as higher ethics but also as Saving Ethics. The Hindu was drawn to Buddhism by the ethically Superior and attractive life of Sramanas. No preaching can be effective if the preacher does not practice what he preaches. In Benares, we have Hindu Sadhus, Buddhist Bhikshus — occasionally Muslim Fakirs. Each is a type. What type — man are we going to introduce as the Christian type? An ashrama doing self-less social service will be a good start. Sadhu Sunder Singh has showed the way.

  2. The Second defect of our evangelism is a lack of power and absence of spiritual attraction and discipline. We suffer under the delusion that acceptance of doctrine and admission into the church means salvation. The total absence of drawing power, an over-emphasis on conviction has militated against a natural expansion of Christianity in India. We have been preaching without any reference to the psychology of the Hindu mind. Take a simple example. In India preachers never run after the audience as Christian preachers do. The seeker comes to the preacher attracted by his personality. Buddha attracted people by the divine light in his face, by the curing touch, by a capacity to impart peace, in short by the fascination of redeemed physiology. So did Jesus. Ramana Maharishi did not leave his seat at Tiruvannamalai since he attained illumination, yet, men from all parts of India go to him. Sri Aurobindo has not left his house in Pondicherry for the last thirty y ears The intelligentia all over India flock to his ashrama. To the propelling power of zeal we have to add the attracting power of love. We have lost the gifts Christ gave disciples when he sent them to preach twice at the beginning of his career and finally at its close - the power to heal, drive out devils, to impart peace. We have to recover these endowments of the Holy Spirit. We need a Yoga of the Holy Spirit - a Christian Sadhana. Evangelising is not preaching, arguing, debating, running wordy battles, but contagious giving of new life Jesus brought to mankind. Life can never be imparted by lectures, by word of mouth. Where can we find a more suitable place for Christian Sadhana and Yoga than in the bracing spiritual climate of Benares?

  3. We have neglected evangelism through literature and art in the past. The Christian has a good heritage of lyrics of which he may be proud. But there he stops. We have not yet produced, after Nilakanta Sastri - a scholar worthy to sit in a Hindu Parishad — we have not put a Christian song which by its glowing emotion of faith and love of phrase and sound dwells on Hindu lips. We have not presented a moving picture of Jesus and Christianity to the Hindu public. Christian scholarship has not yet impressed the Hindu as profound. I do not say that Christianity is a matter of scholarship. Nor do I hold that Christ can enter the Hindu heart through Hindu mind only. In the modern conditions, literature has become the means of entering the mind. Mahabharata was called Panchama Veda. It was composed for the purpose of carrying the message of Aryan faith to castes to whom study of Vedas was forbidden. Mahabharata was designed as literary vehicle of propaganda. Who can doubt that Mahabharata as a missionary agent was worth an army of preachers? Hindu puranas — the organs of popular Hindu faith - were issued from, ashramas. The Christian ashramas have to be publishing houses of Christianity in parable and story, song and dance. Western scholarship has been either purely scientific or frankly biased. It devoted too much attention to archaic Hinduism of Rigveda and too little to living Hindu theism. The Missionary had no love for Hinduism and therefore the eyes were clouded. The Indian Christian approach to Hinduism should be realistic and loving. Our aim should be not to find fault but to build a bridge, to speak in a spiritual language intelligible to a Hindu. We preach to the Hindu in our language-the idiom of western churches. We have to preach in Hindu Spiritual idiom. We have yet to attempt studying Hinduism to our mutual benefit. Without literature the Christian cannot affect an entry into the Hindu mind. A school for study of Hinduism seems to me sine-qua-non of effective propaganda.

  4. Have we apprehended Jesus correctly? Have not his teachings been overshadowed by historic creeds and twists? Have we not allowed Christ’s ethics to atrophy? Have we not turned the spiritual family of Jesus into a huge mechanism of authority to rule and administrate? Before we can preach Christ to the Hindu we have to catch his face in the Indian scene and atmosphere. Do we know the heart of Jesus and the Soul of India? The Christian ashrama will study Jesus side by side with Hinduism - will recover original Christ at the same time giving a true vision of him in glaring lights of India to the Hindu. The study of Hinduism has great value in helping Hindus to understand Christ aright.

Whatever foreign help we may or may not get — we have to shoulder the responsibility for evangelising India. Our resources should be more spiritual than monetary. The Christian should love the Hindu and be one with him before he puts over Jesus to the Hindu. The ashrama should be Indian Christian in personnel, initiative, management and outlook. We shall value foreign Christian help and co-operation. We shall be debtors both to the East and West. But the duty is ours, the burden is on our hearts Evangelising India is a trust. We cannot delegate it to others.

I would strongly urge the establishment of a Christian ashrama with the above functions at Benares as the first contribution of Indian Christians to the world-evangelism.

Sg/- P. Chenchiah

20/2/1948

Worries and Misgivings of Christians

Q. Was Gandhi a Christian? If not, how can we have any prayers about him and also for other Indian leaders ?

A. It is not for us to answer whether Gandhi was a Christian. We have no authority to judge about the souls of others. Only God judges. Gandhi called himself a Hindu. If some people regard him as a Christian we should not protest. This much is evident that Gandhi tried in his own sphere, and succeeded to a great extent, to walk the humble path of love as taught by our Lord in the sermon on the Mount and as shown in his own life and death. As Christians, we can and should pray for all who need our prayer whether they want it or not. One wishes that there were more prayers before now in our churches and homes for our own leaders and country than for foreign bishops and Kings. It is a perversion of the Christian mind to think that Christians cannot pray for Hindus or Muslims. Our Lord has asked us to love even our enemies and pray for than that spitefully use us. Are our country’s leaders less deserving of our prayer than these? Such an exclusive attitude gradually and slowly produces violent fanaticism - the very denial of Christianity.

Q. We hear that Sunday will no longer be a holiday, but instead Friday will be observed. Will this not be an interference with our religion? What is our duty under the circumstances?

A. This is more a rumour and in the realm of imagination than an actuality. That there is some reflection and discussion is true. It should make no serious difference to Christians. Our Lord gave us a principle that will guide us always everywhere - “The Sabbath was made for man and not man for the Sabbath.” (Mark 2:27-28) “so that the son of man is lord even of the Sabbath.” Christianity is very uncompromising in certain things; in other matters it is a wonderful religion of liberty and adaptation. If our Government finds it for the great majority of Hindus and Muslims that Friday or any other day is more advantageous to them, they will be in perfect order to adopt it. Christians could claim, where numbers would justify, abstention from work on a Sunday but at their own cost. The most reasonable thing would be for Christians not to disturb the general order but meet on Sunday for a short service of prayer, praise and thanksgiving in the morning before work or in the evening after work. This is right, and opportunity nobody can take away. Christians should have no binding sense regarding Sunday. They broke the Sabbath (Saturday according to the Bible) and substituted the Lord’s Day - Sunday - in remembrance of our Lord’s resurrection. If necessary they can change to another day. Friday should be a good suitable day for Christian worship meditation and corporate fellowship on a large social scale in and around the church. The day of the Cross - the anniversary of our Lords’s death - ought to give a very much needed and proper perspective to Christian life and worship. It is a good thing that both our Government and many people want a weekly holiday or rest day. Apart from spiritual considerations the Jewish Sabbath was a great humanitarian institution - inasmuch as it has given the tired limbs of man some comfort and relief. We are such a tiny little group in the vast Indian society that we cannot legitimately claim that they must continue treating Sunday as a holiday. It was to our mind a wrong thing in a way for the British Government to have imposed Sunday on a vast non-Christian population. But we believe they have liked it and benefited from it. With their considerations in view we feel it would be both childish and wrong of Christians to cherish any sense of grievance in case Sunday is abolished. It would be no interference with our religion primarily because we cannot claim Sunday for the whole country. When there are different mutually contradictory religious practices a democratic secular Government will ignore them all or respect a few concerned with the majority population. They cannot satisfy everybody without injury to the general economy of the State.

In some areas (particularly states) legislation has been passed or is in contemplation restricting conversion to Christianity. Is this not a violation of a fundamental right?

A. Yes, it is. Yes, it would be if the idea is total prohibit of conversion. We must be patient in a matter like this while we should use all legitimate means for stopping or modifying such laws, we must not make too much noise about it. Public opinion must be slowly educated. Freedom of conscience is a slow growth and is a very modern product even in the called Christian countries of the West. Men have acquired religious freedom along with other freedoms. In India this mentality of opposition to conversion is largely due to the missionary practice of large scale mass conversions of untouchables and poor illiterate villagers without spiritual motives and from social and economic motives. This may be properly called “proselytisation” as distinct from evangelisation. Sometimes the methods used, especially by Catholics, have been ignoble including fraud, coercion and monetary inducements. In the communally arranged political life of India under British Government loss of number on the part of the Hindu has been very irritating. So the opposition is largely the result of nationalist grievance. One hopes that in future when the communal fighting will subside and under a secular democratic set up the question of religion will not trouble anyone very much.

Apart from this, and while this is true, there will always be antagonism to the spread of Christianity through conversion even from the highest of motives. It is true of all new religions or new ideas or enterprises. Opposition and oppression always dog the steps of those who venture out in new paths. Why should Christian converts or leaders feel troubled if they are hauled up before magistrates for clearing their motives and for a testimony ? Our Lord has not left us in the dark about what will happen to those who will dare to follow him. But he said “Rejoice.” Don’t be worried, he also said, what you will answer when questioned, the Holy Spirit will give you the right word at the time.

We must note another consideration. Hinduism in its long history has on the whole recognised, appreciated, and adapted itself to, the slow intelligent sincere change of heart, mind and life leading to conversion and consequent change of fellowship and group when social conditions require it. Hinduism is full of instances of conversion and change of community on a vast scale. Both Buddhism and Bhakti movement are heterodox anti-Vedic-conversion events of a vast magnitude causing much worse blood and confusion in society. A glance at the religious history of India will convince one of the truth of this and of many other minor upheavals within the body of Hindu faith and practice giving rise to hundreds of sects and castes. With the gradual slackening of caste rigours, disappearance of religious considerations from political life and the state, with Christians following more and more the culture of their country-conversion to Christianity will become a natural process and not cause any irritation and estrangement that has characterised the relationship between Hindus and Christians so far. Christians will have to reconcile themselves to fewer baptisms of higher quality at least for a time. Much of the goodwill already there is the direct result of Mahatmaji’s life and example and his criticisms of Christian missions.

Q. Is it not true that obstructions are being placed in schools and colleges upon Bible instruction? Some fear that religious instruction will be stopped altogether with the result that many Christian schools will be closed down. Moreover, it is heard that in some places Saraswati Puja is going to be forcibly held on the premises of Christian institutions. Where is the place of Christianity then? Does this not amount to religious intolerance and persecution? How can we be under the circumstances have sympathy for the Hindus and loyalty to the Indian Government?

A. Nemesis has overtaken Christian missions and churches, and they may have to reap the bitter fruit of their wrong policy of compulsory Bible teaching for 150 years. Most Hindus - both students and guardians - have disliked it, but they have tolerated it too. Most Christian institutions instil have a preponderance of non-Christian students and teachers. A predominantly non-Christian Government treasury has paid large capital and maintenance grants. In many places Hindus and Muslims have given large donations and old Boys Association have supported many institutions. Though originally these schools, colleges and other institution hospitals, leper asylums etc. were founded with Christian initiative and money, for years they have now been maintained by non-Christian men and money largely. So the Hindus and others have had a right, both legal and moral - that their children receive instruction in their own faith. But this has always been denied by Christian authorities because of their peculiar theological position as if the Bible and Christianity would be polluted by Hindu and Muslim teaching side by side. Of course, it would hurt a monopolistic or imperialist or totalitarian view of religion. Moreover, Bible teaching has always been compulsory for students until very recently except in some institutions. The accumulated resentment and a sense of freedom have now combined to demand Saraswati Puja, Kali Puja, Durga Puja on the Christian premises. And we know of several places where Hindus have taken away the management of schools formerly under Christians. But this sort of thing is not likely to last long. It is a temporary emotional outburst. It will not be endorsed by sober Hindu opinion or by Government. There are many Hindus who prefer a Christian regime. Supposing the Bible is stopped on a large scale and Hindu religious observances take its place, nobody can hinder you living a Christian life and true religion is communicated through life much better than through preaching and teaching. Moreover, there are scores of other ways of presenting Christ to young people without offence and Christian teachers must find them out. It would be most unwise of Christian authorities to close down institutions simply because Christian teaching cannot be imparted under the compulsory system and on a monopolistic basis. There are Buddhist and Hindu temples and Muslim mosques in England and America. Kali Puja is performed on American soil. Have they polluted Christianity in those free countries? Christianity has enjoyed in India very great freedom and often favouritism to an unjustified extent. As Christians, we must be just to others and when injustice is done to us, we shall try to do good as much as is possible. We cannot throw the image of Saraswati into the dustbin as was done by an overzealous missionary some years ago in Calcutta and was convicted by court. We must be tolerant to others however unacceptable some of their acts may be to us. Hindus have been very patient over a good deal of missionary abuse of Hinduism in the past-some of it continues even today. Must not our righteousness exceed theirs?

Q. Will not Christians be ill-treated and persecuted in India now that freedom has come? Hindus will now wreak their vengeance upon Christians. Also can we hope to get a fair deal in the matter of government service? Will not Hindus now push Christians aside and monopolise all the good things for themselves and their relatives?

A. This is quite possible. Human nature is selfish. The Hindu has been an oppressed and enslaved man for well-nigh a thousand years. If he is now a bit unreasonable and selfish it will be only natural. Persecution or suffering should be the very adornment of true Christians. We must go on serving unselfishly whether we are liked or not. In the long run we will surely win. The Christian has had his good day with the influential foreign missionary and the all powerful British official. Some Christians have held posts which they have not deserved. In some departments of life in India there is a preponderance of Christians. If now Hindus and Muslims with requisite qualifications come forward we must not grudge. We must realise that in the mission system we have advantages which not available to non-Christians. Christians should now look to other avenues such as business, arts and crafts etc. The declared policy of Government is equal treatment of all on merit without distinction of caste, creed, colour sex. Yet injustices will occur. But these pinpricks should not overwhelm us. Let Christians show character—in faithfulness, honesty, incorruptibility, grit and efficiency and acquire the required qualifications and matters will not be so very bad as some apprehend. Frustration, grievance, or resentment will be suicidal for Christians.

Comments

1. Stoppage of Grants to Schools and Churches

There has been a general misunderstanding among the public to the effect that Christian Schools and churches have been closed or are going to be closed on account of withdrawal of government grants. There is only a partial truth in it, but it represents wishful thinking among some publicists. Only those churches that were erected with Government money and maintained by Government grants will no longer, on transfer of power from British hands, be supported by public money but will be transferred to private Christian organisations wherever they are ready to accept them. These churches with allied chaplaincy service were originally heavy and British troops and civil servants but in course of time, have in many cases been used by other Christians also. The expenditure has been heavy and met from Indian revenue which is almost wholly Hindu Muslim money. In our humble judgment it cannot be justified on any other ground than that Britain conquered India and conquerors have one law for themselves and another for their subjects. In the same way some cemeteries also will cease to be the responsibilities of the Indian Government. The British Government have rightly undertaken their charge from now. European and Anglo-Indian schools used to receive specially large grants from Government treasury. This also will now stop sheerly on the ground of justice and fair play in the other larger communities.

All this has upset the mental equilibrium of many. One correspondent has recently sensed “evil infection in the air” as if there was no infection when the above-mentioned acts of injustice and selfish were perpetrated. He sees and feels now “powers of darkness”, “pressure of hostile forces”, “concealed animosities working in the dark against Christian standards of liberty and conduct.” It is very strange that such Christians do not see these evils in the exploitation of poor Indian subjects to fatten chaplains and bishops and in the misuse of money belonging to Hindus and Muslims for European and Anglo-Indian education conducted racially on a high royal style. They ought to be thankful that the Congress Governments have had the courage to wash out some of the darkest sins of Christians in this land. If Christian standards of liberty and conduct mean, as they have actually meant, racial discrimination, wasteful neglect of other’s rights, unabashed selfishness, and practice of formal official religion with other people’s money—we had better not have them here in India.

2. Christian Loyalty

Even after declaration of India as a secular democratic state making it plain that religious affiliation will not guide in the selection for public service or elections-many Christians are still sending deputations to wait upon ministers and governors to make sure that their claims may be considered, forgetting the most important thing that merit and qualification irrespective of religious community will be and should be the basis of representation in future. This continued anxiety on the part of Christians shows how hard communalism dies. The Mussulmans of the League ideology are also bewildered. It shows distrust of the present government. The major community has always complained that other communities have benefitted at their cost. This communal attitude and struggle make it difficult, if not impossible, for the Government to adjust matters justly and equitably. Communalism is selfish and opportunist. It always lowers the ideal and hurts the right. It is unworthy of Hyderabad Indian Christians to have sent a delegation to the Nizam’s Prime Minister assuring him of, and pledging, the support of the Indian Christian Association for law and order. This in the present circumstances of the state is rather revealing showing where, what for, Christians stand. They ought to have joined the state people’s movement for liberty and democracy. The Indian National Congress has always supported Sheikh Abdulla’s agitation against the Kashmir Maharaja proving that the Congress has never showed sympathy on religious grounds. This Congress Indian Christians have shunned, and evaded, the struggle for independence against the British Empire. Now that power has come to their hands many Christians including erstwhile communalists and even many heads of religion have been trying to bargain with the Congress Government. Many who are still communally minded are posing as nationalists and trying to curry favour with authority. Many who show lip sympathy to nationalism go to foreign countries and speak evil of our leaders behind their backs. The anti-Indian propaganda in the West has been steadily sustained by self-interested Christians under cover of religion and philanthropy. This is a very poor show of the Christian religion which ought to stand for right, liberty and justice.

3. Sending Young Christians Abroad for Study

In recent years while nationalism has been capturing the imagination of our young folks some churches and missions have devised liberal plans and offered tempting scholarships to many immature young people for theological and other studies in America. Superficially it sounds very good and very generous of the donors. But look into the whole thing more carefully. Such a practice has never helped or strengthened the church before. On return to their country with an ocean of learning in their head they have remained aliens more useless than some foreign missionaries, or they played havoc with poor Indian church life. The younger ones who are going abroad these days will be greater misfits. While immature, and ignorant of the conditions and history of their country and church there are sent away. They come back with a lot of things that are good for America, and they do not know how to adjust and adapt under Indian conditions. Their budding nationalism is also given a rude shock by the fast flowing currents of life and the materialistic sensational glare of western life. Instead of Bhaktas of Christ they become humanists or irrelevant advocates of internationalism or ecumenicity of the church as conceived by the West. Christians need not go to the West to qualify for service of church or motherland except for any special training and after gaining local experience. All of them return with an artificially bolstered up high conception of life in the social and material sense, heavily clothed and heavily stuffed in the head — in fact too heavy and high in every sense to their own inward unhappiness and too costly to be supported by the meagre resources of the Indian church. Hence, the church-coffers must be replenished by an endless flow of the fat American dollar. This was already demoralised as and will injure us more in future. This system in the religious field is on a par with the political recovery plan and economic aid in Europe and the far east and with military aid system wherever necessary. In one case it is the giant of communism that must be kept at bay. In the other case it is the demon of nationalism that must be pressed underground. The object in both cases is the same-the conquest of the world for militant Christianity in its economic, cultural, spiritual, social and political sense. The eastern churches must awake to the true significance of the religion of the humble Nazarene. The naked fakir has left a trail of light on the path of the Cross that should be followed by every true disciple and every Christian group in India.

4. Mission and Church Systems Are Top Heavy

Like the British government — our present legacy — they are a crushing burden to poor illiterate Indian Christians-both psychologically and economically. The hierarchy of Bishops, missionaries, and priests — Indian and foreign-highly expensive, authoritative and totalitarian - linked up with a large organised body of poor, half-starved and slavish pastors, catechists, teachers and colporteurs. The bulk of the laymen who are poor and half educated even in towns are constantly asked by highly paid and comfortable officials of church and Mission to make sacrifices so that this unjust and cruel system may be perpetuated. Large properties in building and land all over the country have been lying unused or inadequately utilised. They have never been exploited for income to give a living wage to the poor Indian workers many of whom die of Tuberculosis. The greater part of the expense of the entire organisation is met from foreign sources. Missions boast, and Indian employees concur, that missions are spending crores and sacrificing noble lives for the redemption and amelioration of India’s millions. The real truth is that what they appear to give to India with one hand is taken away by the other. By far the highest percentage of the total mission gifts are, spent for missionaries and overhead expenses. Only crumbs fall to Indians. And authorities are seeking to foist this whole heavy system upon the weak shoulders of the young Indian church. A few top Indians who stand to gain by it vigorously support this “Indianisation” or “nationalisation” of missions. A capitalistic organisation, experimented and perfected in foreign countries, is imposed upon India leaving the church no breathing space to start and developed anything in her own way with her own initiative and resources so that she can be the mi of it. No wonder that materialistic communism of the Russian type is infiltrating into the ranks of Christian workers. If so-called leaders will prefer fascism, capitalism and authoritarianism to the simple straight forward gospel of the Kingdom, suppressed and underprivileged members of the church will be goaded to breaking that system by revolutionary methods. It is difficult to believe that in a certain place some Christians have been involved in a very serious crime allegedly under communist influence. The moral responsibility lies ultimately with up-high leadership of the church. Hungry mad dogs do not bark but bite. Sometime ago there was reference to a Christian worker’s Union who meant to fight authorities on the issues of unemployment, inadequate salaries and other forms of ill-treatment. These incidents though small in themselves are like straws that show which way the wind blows. Will our top leaders take note and mend matters? It will of course mean a good deal of sacrifice and trouble. But therein lies the joy and triumph of Christian life.

5. Amateurish Enthusiasm

Some of our foreign friends but especially our budding Indian theologians, evangelists and politicians appear to be developing a kind of puerile and offensive tendency to criticise and attack our great men like Rabindranath, Gandhi, Radhakrishnan, Aurobindo etc. without the requisite status and qualifications and claim that they do it in the interests of Christian truth and the Christian church in India. They forget the criticism to be respected and effective must be passed on deep and wide knowledge of things both Indian and Christian. The Indian has not produced such scholars, saints and geniuses yet. It would be good for us to acquire the A.B.C. of Hinduism, e.g. learn thoroughly the vast literature in the Indian languages - philosophy, history, poetry, ideas and beliefs, doctrines and truths, and also study the personalities and institutions of Hinduism. Then relate this knowledge to our Christian faith. When this will be done naturally the result will be the evolution of a living Christianity which men can see in everyday relationship and also the production of institutions and literature that will express the Christian faith in Indian terms and thought-forms. Epics, critiques, apologetics, commentaries and great books will be written which will be a worthy answer to all human needs. We shall not have to go after this man or that author, this book or that article written against or misrepresenting Christianity. Such poor and ineffective efforts are charged too much with the pressure of immediate missionary motives. Our contacts with, and criticisms of, Hindus ought to be on a higher level of life not simply on an evangelistic basis. Neither the iconoclastic zeal of a new convert, nor the light-hearted curiosity of a pompous ignoramus, nor the blind impatience of a new adventurer ought to characterise our treatment of great Hindu savants and sages. The mature depth of Christian faith grown in its natural surroundings in India will alone answer the needs of the situation.

6. Ecumenicity and Nationalism

Constant reference to ecumenicity of the church and discouragement of nationalism in contemporary Christian press naturally raises suspicion as to the real motives behind. Are Church authorities afraid that loyalty to nationalism will lead to freedom from bondage to the western system and consequent disappearance of their leadership? They insist that Christians are first to be united to God, secondly to the church and thirdly to the country. In our judgment this view is fallacious. We submit that there are no such stages in Christian life. There should be no contradiction in true Christian life between God, church and country. A Christian should be able to be loyal to country, churches and God at the same time though the loyalties may be graded. It is untrue and misleading to say that patriotism and love of God cannot go together. Missionaries who say and teach this rather freely among Christians are themselves very patriotic and strictly nationalistic in reference to their own countries. They keep their tight dress in a hot climate, eat tinned food and fruit, use cloth and stationery imported from their countries etc. They stand together on any issue between their country and the rest of the world. Christ himself was a true nationalist and a lover of humanity at the same time. Let Indian Christians have the freedom of thought and action to build up the church according to the traditions of the country. Any restrictions put on the natural evolution of an Indian church organisation will be injurious to the church as well as to the country. It is too late in the day to deny nationalism, and it is not necessary in India to preach the universality of Christianity. Christianity has been expressed so far in history according to the natural racial and cultural genius of the nations who have adopted it. There is no such concrete thing called ecumenical Christianity apart from universal truths and principles as embodied in racial, national, tribal forms. There is no universal church (except in an idealistic sense and invisibly) apart from an organised collection of the national churches just as there can be no tree except the different branches and trunk joined together. If you cannot deny the different branches how can you deny the national churches? And why harp on the evils of nationalism among Christians in India when she is trying to consolidate her national life and political freedom? Is there also a political motive and interest in it?

7. Christianity and Political Behaviour

Centuries of Christian faith and culture have not changed fundamental ideas of moral conduct among the western nations. Two global wars have happened, and a third is in preparation. Men are still filled with greed, selfishness and pride - root causes of all quarrels and wars. Is it the elemental passions of man — the lusts of the flesh as St. James calls that make war The expansionist ambitions, exploitation, colonisation, desire for military and economic supremacy and cultural conquest of Asia and Africa on the part of the so-called Christian nations that are responsible for the present ills that the world suffers from. Even today they are competitive and jealous of one another. What right have they to jump over oceans to other continents to interfere with their neighbourhood politics? While on the one hand they set up a League of Nations or a U.N.O and preach peace and disarmament they go on secretly piling up arms distrusting one another’s motives. There is not one great nation to follow the Christian way of forbearance, truth, love and peace. Utter fear and selfishness have seized them. Many members of these races have used Christianity as a mollifying force. Accepting Christianity in the context has meant slavery all over Asia and Africa. Missionaries should set their own house in order first.

Mission Property

Recently the Indian Christian Association of Benares considered in several sittings the question of mission property and passed a few resolutions to be sent to heads of missions represented in Benares. The main points are:

  1. Indian Christians are grateful for the gospel and for what missionaries have done so far. But times have changed and Christians have become adults.

  2. In their view from considerations of humanity and morality mission property really belongs to the Indian church for whom it was acquired.

  3. The time is overdue when church Trust bodies should be formed in India to whom title and ownership and not simply the management of property should be transferred, and all properties should be vested in those Trusts.

  4. In case of sale or alienation of property organised bodies of Indian Christians in a particular place and not simply the particular mission church concerned should be consulted.

  5. The past practice of missions holding property has had the effect of demoralisation of Christians making them indifferent and irresponsible, complete transfer is believed to create new interest, responsibility and initiative.

They said what follows about Benares.

Christians of Benares

In particular reference to the situation in Benares (similar to that in many other places to be sure) we feel that different missions have acquired and held vast property disproportionate to the quantity and quality of work actually done. Much of the land has been left unused over a long period of years Considerable house property has been rented out to non-Christians. Yet, most of the local Christians many of whom are converts from Hinduism are landless and houseless. They have been living in mission compounds on sufferance. Their self-respect has waned in the eyes of the public Our appeal is that enough mission land be made available on a well considered plan and on mutually agreed and honourable terms. Our fellow countrymen cannot respect a community of landless serfs.

The Gospel and the Seekers in Benares

(Brief Report of work 1947-1948.)

The Pilgrim and the Seeker

The ordinary daily pilgrims in Benares and other religious centres consist largely of illiterate rural groups. They spend a lot of money and undergo great hardships to satisfy demands of blind faith, to acquire merit for an easy passage to heaven after death. Not so are the Sanyasis, the Banaprasthis, and other educated groups who stay in one place for a longer period or permanently. These are a better type pilgrims. They are the real seekers of truth and peace. While not neglecting the passing throng my special endeavour has been to contact and concentrate upon, the Seekers. They are to be found all over - in bathing ghats, lanes, Akharas, Muths, temple premises, in cells on the river bank, under trees, in hired rooms and in many cases in their own quiet homes in the outskirts of the city. It is a few of these who regularly visit the Library and Reading Room at Dashashwamedh. Regular worship, Bible study, interviews are conducted here and daily gospel message along with prayer and hymns is given to all who visit the centre.

Two Great Events in Our National Life

One of joy and the other of extreme pain, have happened in 1947. India has attained her political freedom mainly as a result of 60 years of non-violent struggle and suffering. Gandhi - the Father of the Nation apostle of Truth and non-violence - has been dastardly assassinated. These two co-related events have created an atmosphere of friendliness and opportunity for the Christian message of salvation and love. There is widespread appreciation, openness of mind, humility, and desire to know the Christian truth. This wonderful situation is not being realised sufficiently or everywhere because of the unfortunate unpreparedness of Christians.

It is not simply among the pilgrims, seekers or the general population but among the thousands of refugees who have faced unheard of sufferings that many are turning to God in their dire need. Among several thousands of such unfortunates in this city a few have been touched who come for quiet prayers and fellowship. Students and professors of the Hindu University have been visited in the Hostels. A number of young men from there have come for Sunday evening worship. In this connection a Negro Christian from Kenya and several of the Syrian community of Travancore resident at B.H.U. have been acting as a great leaven. The great melas and special festivals of Sarnath (Buddhist centre), Varna Sangam (Confluence of the Ganges and Varuna), Ramnagar State, Durgakund have been attended. I have kept in close touch with the two families of local converts baptised in our connection. They have passed through suffering and difficulty but have much joy in the Lord. The Sanskrit student and enquirer has been studying more serious books on Christian theology and is very earnest. One young Sanyasi of South India, one Brahmachari (student of Sanskrit and Philosophy) and an elderly Sanyasi of these Provinces have been studying and praying with me for many months. I have visited the residences of some who are interested in Christian truth and are studying. In return, they have come over for conversation and meetings at Dashashwamedh. Sadhu Jitendra Nath Huldar of the Bengal Ashrams has visited me for few days on his pilgrimage to Palestine, and we had together a very useful time of spiritual and very personal fellowship. Sadhu Mukherjee who assisted me much in running the Ashram at Almora came down and helped in the work for three months in the rainy season. He has passed on to other centres. A very devout and scholarly Catholic priest, deeply interested in Hinduism, and one who has taken the M.A. examination in an Indian language - came and spent ten very busy but rich days with me at Dashashwamedh centre. I enjoyed his fellowship thoroughly as he fully shared his life with me in my very humble home. Together we visited the important personalities and places in Benares. Other visitors whom I served as far as I could were ten theological students with their Professor from Leonard’s College, Jabalpur, Canon Sinker of the Bible Society, Robin Boyd - British fraternal delegate to the S.C.M. Quadrennial, Mr. and Mrs. Rowell Bowles - Rehabilitation officers in China under the U.N.O., Swami … of an Ashram in Haridwar, Sj … of Gandhi Sevak Sangha.

The Study of Hinduism in Benares. As the Treasurer of the Christian Society for the study of Hinduism did not give me the required grants towards its expenses owing to alleged shortage of funds the regular session of the Benares Institute could not be held. I had to turn away many students who applied and wanted to come. However, on my own responsibility and with the help of a few local scholars I was able to guide and teach some who did come. The fourth special session of the Almora Ashram was held in May and June. A full report appeared in the ‘Free India’ issue of “The Seeker” — my occasional paper. In connection with this I am grateful to Sadhu Mukherjee and Brother Kulamani Mahanty of Puri Ashram for their help and association. The public lectures in two series arranged in the Mission School in the town were a special feature this year. Visitors included some Hindus. Besides prayer, silence, meditation, Bible Study and preaching activities we were able to run a simple course of comparative study of Hinduism and Christianity. The co-operation of the local church leaders and some missionary and other Christian friends on holiday was sincerely appreciated. God willing, the next session will be in May and June again. As Convener of the Committee on work among Hindus. I gave a report to the Christian Council of evangelistic activities amongst Hindus in connection with different churches and Missions in North India. This report appears in the “Christmas” number of “The Seeker”.

Evangelistic Tours

Apart from Committees and Conferences that have taken me to a number of places like Lucknow, Allahabad etc. I have been able to visit in the interests of the Benares work and the Ashram movement the Christian brethren of these places and particularly in Gorakpur (U.P.), Calcutta (Bengal), Cuttack, Puri and Mayurbhanj State (Orissa) at the invitation of churches. I have spoken in college and school assemblies, in Church congregations and informal gatherings. They have thronged Churches to hear the gospel and the more intellectual of them have attended classes on Hinduism, on evangelistic methods and group conferences for discussion of urgent questions. They have shown enthusiastic interest in all forward movements for the extension of the Kingdom. I have been thankful for their welcome to me and the awakening that is coming over the churches. As I have a few more standing invitations it is hoped that I may be enabled to render this kind of service in the present year also-work that I have not done in the past.

All these various activities are integrated in me by the central evangelistic motive. Everywhere I have been to I have carried and distributed the printed word and other Christian literature in abundance as I am a firm believer in the power of the written page especially in India. It has been possible in course of my going about in this city to help the sick and stranded and the helpless among the pilgrims; famine stricken and refugees. I should like to mention for your prayer the case of a doctor friend of mine — a Hindu who was practising in my old station in Bengal. I then met him after years in a pilgrim centre. Recently he was seriously attacked with T.B. and after much thought and prayer with him and his brother — also a doctor in Benares he was sent to a good Mission hospital. He has already felt the touch of Christ’s grace and is much better. The young enquirer with T.B. in Ajmer is also well and found some work there. In the Theosophical Society my friend … was very ill and about to die in despair. After earnest prayer together with his family he took a sudden turn and is well again on his feet. This has drawn him to God and closer to me. The B.H.U. students, especially the Hindus have asked me and my family to teas and lunches and dinners a number of times. One cannot brush aside as insignificant these acts of warm friendship and goodwill as they are intimately connected with their interest in Bible study and Christian worship. During my time in Almora it was a happy relaxation to be able to spend a week with Dr. Stanley Jones in his Ashram at Sat Tal in the fellowship of prayer, study and conference together.

In February 1947 I had the privilege of calling together for an informal conference a dozen India Christian leaders of North India at Brindaban Ashram at the instance of and to meet the Rev. Alexander McLeish with a view to discuss urgent question relating to the church and the Christian enterprise in India. The findings and resolutions of this group have been printed by Mr. McLeish and can be had from him at the World Dominion Press, Founder’s Lodge, Conference Centre, Mildmay Park; London, N.1. A summary appeared in the Easter (1947) issue of the Seeker.

It was a good discipline for me and my youngest daughter to be confined indoors by curfews during Good Friday and Easter 1947 for days and days together, on account of a communal flare up which was slowly brought under control by our patient government. It is now over a year that I have been living with my wife and one or two children in this thickest and most crowded part of this great Hindu city. Coming out of the Mission house I had to take shelter right in this working centre which I have now used for 18 years, because I could not secure any decent house on rent anywhere else in the city. I am thankful I could fall back upon this. Though it has meant scattering my family here and there and constant breathing of air thick with dust and noise we have kept wonderfully well. It is all God’s great goodness. We have also gained much in spiritual life in patience and faith and deeper personal touches with our neighbours. I am grateful to those who have given gifts however small, to enable me to carry, on the work. Let me assure all my friends and benefactors that as long as I live, under God’s grace and guidance the work will continue whatever else may happen. An Interim Committee with Dr. Ralla Ram as Chairman has been appointed to guide and help me. May God give us light and strength to go onward in this new day in India.

R.C. Das
129, Dashashwamedh,
BENARES.

Khristopanishad

A faithful rendering of the Four Gospels into elegant Sanskrit slokas.

(Printed in Devanagari script)

With a synopsis of each chapter in English as given in the Oxford Bible.

By Pandit Taracharan Chakravarty, Tarka-Darshan-Tirtha

Examiner: Sanskrit Philosophy and Ayurveda of Bengal Sanskrit Association and Ayurveda Slate Faculty and of Benares Hindu University

A valuable gift to Independent India.

With a Foreword by Dr. Foss Westcott, M.A., D.D. - Late Metropolitan of India

The learned Pandit has spent more than five years in this work and have approached the subject with a loving devotion to the Master in order, in his own words, to “make known the most precious life and teachings of Lord Jesus Christ to devoted souls of India in the language of the Upanishads.” He came in contact with the late Rev. Christopher Acroyd of St. Paul’s College, Calcutta, as a young student, many years ago, with whom he studied the Bible, and it has since been his earnest desire, almost a burning passion, that the sacred life and teachings of our lord should be embodied and published in the sacred language of the East.

(Blue cloth Binding with gilt till)
Price Rs. 2
Available from the author at
12, Bhuban Chatterjee Lane, Calcutta 6
or at
Student Hall College Square Calcutta 12

The earnestness, devotion and sacrifice of the Pandit demand patronage of all Christian friends all over India.