The Seeker

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

— Jesus Christ (John 8:32)

Greetings to All Followers of the Prince of Peace

The Christian Society for the Study of Hinduism

PATRONS:

1. The Metropolitan of India, Calcutta.
2. Bishop Clement D. Rockey, Lucknow.

EDITOR: THE PILGRIM

P. CHENCHIAH ESQ. M.L.
1, HALLS ROAD,
EGMORE, MADRAS

President: THE RT. REV. C.J.G. ROBINSON, M.A., ALLAHABAD.

Treasurer: REV. A.D. HUNT, 87, BANARAS CANTONMENT

SECRETARY OF THE SOCIETY and CONVENOR OF INSTITUTE:

REV. R.C. DAS, M.A.,
129, Dashashwamedh,
BANARAS.

VICE-PRESIDENTS:

1. The Very Rev. A.J. Appasamy, M.A. Ph.D., Palamcottah.
2. Rev. C.E. Abraham, M.A., B.D., D.D., Serampore College.
3. Rev. C.S. Thoburn, M.A., S.T.B., Jubbulpore.

COMMITTEE:

• Rev. Paul Das - Allahabad.
• Dr. V.E. Devadutt, M. A., Ph.D. - Serampore.
• Rev. C.G. Diehl - Madura.
• Rev. J. Alter - Allahabad.
• Dr. D.W. Donaldson - Henry Martyn School of Islamics - Aligarh.
• Rev. R.W. Scott, M.A., N. Christian Council - Nagpur.
• Mr. S.J. Duraisamy, N.M.S., Madras.

Prayer

For Racial Reconciliation

    God of all nations,
    We pray thee for all the peoples of thy earth;
    For those who are consumed in mutual hatred and bitterness;
    For those who make bloody war upon their neighbours;
    For those who tyrannously oppress: and exploit the weak
    For those who groan under cruelty and subjection.
    We pray thee for all those who bear rule and responsibility;
    For child-races and dying races;
    For outcaste tribes, the backward and the downtrodden;
    For the ignorant, the wretched, the enslaved.
    We beseech thee to teach mankind to live together in peace
    No man exploiting the weak, no man hating the strong,
    Each race working out its own destiny,
    Unfettered, self-respecting, fearless.
    Teach us to be worthy of freedom,
    Free from social wrong, free from individual oppression and contempt,
    Pure of heart and hand, despising none, defrauding none,
    Giving to all men — in all the dealings of life —
    The honour we owe to those who are thy children,
    Whatever their colour, their race or their caste.

— From A Book of Prayers

In the Name of Jesus

A Short Diary

(Continued - part 3)

A very painful scene came to my sight at Mosul. At the centre of the city there is a high minaret. I could not find out whether the minaret was purposely made a little bent or it was so formed through the carelessness of the builders. Although bent, still people say, — it is standing in the same state, as it was first constructed. But I think there was God’s purpose behind its being so made. That minaret stands on the spot where there was a big church. During the Muslim persecution forty of its priests and thousands of ordinary Christians were slain, and the church turned into a mosque. The minaret was erected upon the mosque which took the place of the Christian church as a sign of victory of Muslims over innocent Christians. It is called ‘Jama Elkabur’ or the Tomb of 40 martyrs. The deformed shape of the minaret amongst many others, is easily identifiable to be the Anti-Christ action.

When the news of my departure from Mosul for onward Pilgrimage to Palestine was announced, brethren flocked to request me to meet with them on my backward journey. Some of them requested me to visit them every alternate year if not every year. A Purse was offered to me. One of the younger had already bought a ticket for my going to Aleppo, long before the train was due to leave Mosul. A few leading Christians escorted me to the Railway station and to see me off.

I took a Turkish train which runs twice a week between Aleppo and Bagdad through Turkey, Mosul being an intermediate station. The train left Mosul at 9.40 A.M. on 10-2-1948. The brethren while saying goodbye, requested me to get into a hotel before finding out the addresses of the persons to whom they had sent letters of my going there without giving the date of my arrival as it was not prefixed. The Mosul brethren paid me enough money for stopping in a good hotel, at Aleppo.

The Turkish train, I was told an air-conditioned one, even 3rd class compartments were so made as to provide warmth in the winter time and coolness in the summer. The journey between Baghdad and Aleppo by train took 2 1/2 days. It was troublesome, because of the inspections and checking by several people en route. The same journey covered 3 different countries - Iraq, Turkey and Syria. So, at four stations, ticket checkers, customs officers, Passport checkers and C.I.D.’s; did not spare any of the Passengers from being teased even at dead of night. But the enamelled cross on my chest, may the name of “Jesus” helped me to be saved from the troublesome investigations of my things by the customs and C.I.D. officers; they were either not bold enough to open my bags and baggage or they might have been assured that there cannot be any seditious things in my possession.

I knew that my train would reach the Aleppo station after sunset and hence it made me think that, many people would come to receive their relatives and friends who were also passengers in my train, but no one to receive me. It pained me to think that, if I were a passenger in my own country, coming from a distant place someone would receive me at the station getting my arrival news. But oh! What a dear lord I have, who was moved by the travail of my heart and arranged a wonderful reception for me, at the station of an unknown country. The ever living Lord Jesus Christ might have sent a spiritual radiogram regarding my safe arrival at the destination.

My train reached Aleppo on 12-2-1948 in the evening. Without engaging a coolie whose language was unknown to me, I myself got my personal belongings on the platform, and breathed a sigh of relief at the end of the tedious journey and remained standing for a couple of minutes when I noticed a young man approaching me, whom I had seen standing near a pillar. In broken English he asked me where I had intended going to; I said, I could not tell exactly where to go, and wanted to know from him if there was any hotel nearby. He wanted to know if I had ever come to Syria before, I said “no”. He then volunteered to help me and said “I will help you”. I was astonished to get such help and curiously wanted to know what made him to come to the station stand on the Platform, at such an awkward time in the evening. He said, “I do not know myself why I came to the station and remained standing.” I said, “it seems that, you were waiting for my arrival.” He said, “I have not known anything about you.” I thanked and praised the lord for His sending a good young man for my help. That young man was an Armenian Christian of nearly 25 years - named “Setrak”. He then got my passport signed by an officer and shouldered my bedding to get into an “Arabian” (a carriage pulled by a horse). He sheltered me in a good hotel and asked the manager of it to let me have all I would need. Before leaving me in the hotel, he promised to come again the next morning. Next morning he came again with his friend “Jack Markarian” (19 years) when I was having breakfast.

(Maybe continued)

— J.N. Hulder (Sanyasi of Bengal)

Hindu Monotheism

4. The One and the Many

The ascent from polytheism has not always been to Monotheism. Rank polytheism — the belief in man gods rarely exists or ever existed except in the most primitive conditions. We have already shown that in India. Polytheism grew out of the association of many monotheistic Gods with each other. A polytheism with a strong bias to monotheism was peculiar to India and led to characteristic developments in Hindu-Monotheism.

Hinduism showed its native genius and originality in grasping “the one” as against the many. The monotheistic God becomes Singular but retains the character and characteristics of the ‘many’ who survived others or substituted himself for others. Ekam (the one) was attained to by an ascent no doubt, but the ascent was a different path, in many respects swinging far into the open direction. The parting of the company between ‘one God’ and ‘the one’ occurred very early - in the latter Rig Vedic period. The fellowship of ‘one God’ and ‘the one’ was preserved in one text - Ekam Sat - Viprah Bahuda Vadanti. A gnim, yaman matarisvanam ahuh Rig. i. 164.46. We need not trouble ourselves at this stage with the “Bahuda” — Vedantic aspect of the matter.

The idea that Indra, Varuna are bat names for ‘one God’ startles us by its abruptness and promises to hold revolutionary possibilities.

The human mind largely intuitional in its primitive innocence loses its direct hold when intellect developed. The developed mind loses general perspective and sense of value but gains a better idea of aspects. The so-called higher religion strikes an impartial observer, the celebrated Martian-visitor for example, as wrong on the whole but right in parts in its conception of God.

But the time we pronounced ‘Ekam’ the conception of the ultimate changed. One thing that determined religious advance in India was the realisation of the fact that our eyes are made to see outwardly, that we have an eye of the mind made to see inwardly. Man saw nature before he saw atman or himself. He bowed to nature before he learned to do obeisance or get into even nodding acquaintance with the soul. When the primitive conceived God or gods in terms of the spirit his valuation was correct. He was paying homage to personality as superior to Nature. Truth was to him - the early Indian — a personality - Indra, Varuna, Brahma. When he called truth reality and reality was conceived not in terms of himself but what he looked upon and saw, he was launching on a new adventure in which he got himself lost to some extent. The very conception of Reality, cast into the mould of nature, not of atman, weighted the flight of imagination woefully. Brahma was, though nature, yet was personified nature like Indra. The ‘one’ was cosmic like pancha-bhutas - elemental in its depths. The ‘One’ of the Atman was in all its at equations atomic in personal thought. This alternate recourse to nature and soul for our conception of God became a settled mood of Hinduism. The equation ‘that art thou’ marked the meeting of widely divergent paths and the equation remained more a hope than an accomplished fact. At this stage we need to note that besides the idea of ‘one god” another conception of ’the one’ Ekam Sat took its place. Originally God was tat (that). When we gave it definition it was “tat Sat” Reality as God dominated whole areas of religious life in India of the past.

Modern philosophy invokes two other conceptions of ‘one’ which have to be distinguished from ‘the one’ of India. Monism of modern philosophy represents one as the whole, the total, the integration of all. Monism does not belong to the Hindu way of thought. Its one’ was rarely the whole. The one was always beyond, or behind the ‘many’ and not many disclosing the ‘one’. The true norm of Lucian thought was ‘Adwaita’ (not two) not Ekam. In the abnormal thought system of Sankara and his predecessors - the not two became the one and this one was to cater beyond and behind the many. In Sankara ‘many’ ceases to exist when placed alongside of the ‘One’ and the one stands ‘adwaitism’. Monism in the sense used by the western philosophers never struck root in the Indian soil though analogies for it may be found in visishta-dwaita and Bheda-Bheda schools. Nor do we find parallels to the western trend of thought which makes God the meaning of life or its cohering principle — its inner reason. Unity as a principle was not the dominant principle in Indian conception of nature or of God. ‘The out’ was never the uniting principle but Reality standing sheer out of creation as thinker stands out of his thought. The coherence of that, pervasion of mind in thought are not in themselves regarded as real. While the ‘one’ as Unity or uniting principle - as oneness did not attract religious speculation ‘becoming one’ challenged attention from the beginning. Our interest in the ‘One’ was neither doctrinal, nor scientific but pragmatic. We pursued ‘the one’ in order to become one with it. Sayujra in theism and Nirvikalpa Samadhi in non-theistic systems - was the Summum Bonum Yoga - the process of uniting with the one was the ‘way’.

We can never hope to understand the modes and development of Hindu Monotheism unless we place ‘the one God’ in the company of ‘Ekam Sat’ and study their interactions in the light of dominant religious interest of becoming one. True religion in Hinduism, pure and undefiled has always been the way of becoming out with the one, not the one nor the many, nor their interaction or relations with each other.

Justice Pilate in jest added to religious Quest an issue of tremendous importance when he asked ‘what is truth’? “Sat or Satya” said the Hindu, “Parama Purusha or Son of Man” said Jesus and initiated a new current of thought by conceiving truth not as a principle nor as a fact but as a person. One current starting in the human intellect which ends in Brahman spelling is the neuter. The other starting in human heart in Idam - this ends incarnation - the consumption of Theism in India.

Pilate Sayeth unto him what is Truth ? (St. John 9:38). ‘I am the way (Marga), the truth (Satya) and the life (Prana)’ - John 14:6.

Hinduism in its theology is the story of two currents of thought — one seeking God through and in ‘nature’ and reaching somewhat paradoxically — a personal God and the other, seeking God through and in mind and reaching an impersonal absolute. The action and reaction of these two currents, their attraction and repulsion, their union and separation makes an interesting chapter in the Quest of Man after God and truth. We shall consider its paradoxes and God-patterns it evolved in a future issue.

— P. Chenchiah

My Debt to Jesus Christ

— By Anthony Elenjimittam

The challenge of Jesus is historical as the challenge of Buddha is mainly psychological. What we see in Jesus is the consummation of God’s work in time and space. Jesus is the most historical person mankind has known. History means life-affirmation, Karma yoga par excellence. The cross of Christ has thrown a challenge about two thousand years ago and the regenerated world rotates around that axis. The son of the carpenter, the prophet of Nazareth, the incarnation of Divine Love, the Logos made flesh and blood, the forgiver of sins, the lamb that taketh away the sin of the world, the good Samaritan, the God-Man forgiving the adulteress caught red-handed and the public prostitute, the reformer of the old law, the giver of the new code of life and spirit, the immaculate, unsullied, chaste idealist, the youngest of all prophets who fell at the battlefield, making the very crucifixion the prelude and preamble of his resurrection, the Man Jesus, the bridge between the finite and the Infinite, between man and God, is what we sense in the pages of the gospel, in the New Testament, when Jesus himself has become the abiding principle of life and inspiration, of living faith and unshakeable hope, of regenerative love and loving ecstasy in the life of his followers.

Descending from the very throne of the incomprehensible Godhead, Jesus still remains the inscrutable mystery. As in the days of his mortal life, Jesus still whispers into the heart of his devotees— who seek the mercy and justice of God and not the applause or approval of mortal men—in a compelling way and repeats those words: “Follow me”. The path he shows is always the path of the Cross; there is no other path, there can be no other path, for the redemption of man. Carrying the cross of Jesus means denying oneself, an incessant dying to oneself, a continuous marching towards Calvary. It is our isolated “ego”, that “self” separated from God, is the source of all bondage; freedom mukti or redemption when that self is dead and the self of God is enthroned in its stead. “Not I, but Jesus liveth in me”. It is our selfish ego, drowned under the ocean of lust and greed, that is to be healed by Jesus, the “physician”, to be redeemed by Jesus, the Saviour. The glad tidings Jesus gave was his life, his infinite love proved in the supreme sacrifice. No greater nor purer sacrifice has ever been offered in the history of life-affirming religions, nor has ever appeared a person who shook the world so profoundly as Jesus. Although Jesus also was of Asiatic blood, his kingdom mainly spread westwards. Humanly speaking, this itself is a matter of positive pride for those Asiatics who are beginning to discover their own souls. But in Jesus there is neither Asia nor Europe America or the Soviet Union, the Greek or the Jew or the Gentile. All are made one in him who is himself the way, the life and the truth. Jesus is the source of unity of the world, history and divine life. The religious life-affirmation or karma-yoga dynamic of Jesus was more than Semitic or Aryan; it was simply unique.

He came to give us full freedom-freedom that make us children of God through the complete victory over sex and gold. He came to give us life more abundantly. All that was living true, divine, beautiful whether in Greek philosophy, Roman Law, Jewish prophecy, Indian Vedanta and Yoga, Chinese Taoism or Persian Mazdaism, in Japanese Shintoism or Zen Buddhism, was accepted. Jesus did not come to destroy, but to fulfil. The God of Jesus was the eternal “Thou” of human souls. “I” and “Thou” can exist only in life-affirming religions, where the world and men and events are taken as they are revealed, to us through the senses. External senses do not lead us to God; reason takes us to the threshold of an academic concept of God; but living faith and mystic intuition place us in the very bosom of our Heavenly Father. God, then, bears our prayers; God is the provident … Christ will be the main spring of my life wheels. Jesus is not foreign to the Indian soul. I have found some of the most Christ-like men in my own country, men and women whom the labelled Christians called “Pagans” and “Hindus.” It is the soul of India that infused new blood and gave me a new lease of life when the stereotyped dogmas and complicated ceremonies imposed day in and day out, wore out my bods, soul, heart, mind and my entire being. I was nothing but an acolyte to carry the candle-sticks, a thurifer to offer incense at the altar for four full years in the Minerva Church, Rome. The theology was dry, academic, narrow which had neither freshness of the great theologian-saints of by-gone centuries, nor the creativity of the inspired poets, prophets and seers of all ages, under all climes. It was the stereotyped, blood-clotting, soul-grinding, heart-rending priests who once condemned the most anti-priest prophet to the Cross. But the priests have made Jesus their own High-priest. But all their religious commercialism and mental and spiritual vacuum could have been forgiven them if they had at least followed up the golden maxim: “don’t do unto others which you yourself do not like to be done unto you”, in their approach and understanding of India. If I had not anchored to the soul of my Indian blood, I would have pursued the same path of Alfred Loisy, Earnest Renan, Joseph MacCabe and ether modernists and rationalists of Europe. But the soul of India saved me from such shipwreck. The greater the power I realise in the soul of my country to enable me to hold to the Ground Divine, the more firm is my hold to what is eternal and vital in the specific message of India.

“To Greeks and the Gentiles” T am a debtor. My debts to Jesus do not blind my eyes to the debts I owe to my country, nay, to the vast treasures of this large Human Family. Religion is growth, expression, freedom. Truth is the only emancipating power. “You will know Truth and Truth will set you free”, says the Lord Jesus. Truth is God; God is Truth and Love, This universe is God’s temple; Truth the everlasting scripture of man; crucifixion of the old Adam and investing with the new Adam is Christianity in two words. The old Adam is born of flesh and blood - of sex; the second Adam is born of Spirit of God, the Universal Spirit, Reality Absolute. For we all need re-birth, victory over the tyranny of sex-lust, the root of the “original sin.” Man is brother; God is Father. Why Father alone? God is also the Mother who is in Heaven. God is Friend. Jesus did not call his followers “servants”, but “friends.”

Now I do not care any longer what passing men and mortal churches have to say. All that I am straining to achieve is to fathom deeper into the mystery of the Cross of Jesus and his resurrection, and to be true to that Light that is in the heart of every one, speaking, whispering, enlightening, strengthening, leading and guiding us on amidst this encircling gloom, Yonder Shore of Existence. If there is one single book which I read at least twice in twenty-four hours, that is the Bible, specially the New Testament. This I do, not to glory to be called a Church-Christian, but as a true Indian, as a human being The appeal of Jesus is direct, to the conscience of men and women who have courage to risk everything for His sake, walk on the razor’s edge and live dangerously hour by hour during the pilgrimage on earth. There Jesus knows where my loyalty lies. That is enough for me to be true to my God; mortal men and events pass and fade away: but the Lord reigns supreme forever as Truth - Love - Bliss.

1. The writer uses the plural and the third person throughout. The subject demands a more intimate treatment. Not until Christ’s grace is experienced personally through faith can one be quite sure what He really means to one and, therefore, what He can be to others. Is it diffidence that prevents? True humility should not.

   The allegiance of a true Christian is not merely to the life and teachings of Jesus but to the Person of Christ. The former would amount to imitation by self-effort and the latter would mean transformation from within oneself. A great man, Mahatma Gandhi (with great natural powers of head and heart) may by imitation look more Christ-like than a humble person who grows Christ-like from within through faith in and personal contact with Christ. The former though brighter and more striking is eternally imposed whereas the Christian life that grows spontaneously from within, though less impressive, is more genuine and lasting and ultimately more effective.

2. Sin is what Christ saves one from. It is not mere bondage. It is the breach of a personal relation between God and man (as between a father and a son) and is much graver and deeper. Redemption is not just freedom from bondage (Mukti).

3. The Christ is not simply the most precious pearl in the crown of the civilisation of India, but He is destined to be rather its judge and energising spirit and director. History proves that Christ rules. Where he reigns; he reigns supreme; others have their proper places but not of authority. Christ is already being unconsciously or admittedly accepted as the norm and standard for all correct attitude and good conduct and healthy emotion in the hearts and minds of India’s millions.

4. The modern missions have not all been simply trading in religion. The motives though very much mixed up with the spirit of exploitation, prestige, and imperialism have included love of man and the good of man for its own sake and the glorifying of God. To these missionaries who came with the biggest and noblest spiritual motives many in the churches of the East whose souls have been washed by the blood of Christ will remain ever grateful for having been introduced to the Prince of Life and the Saviour of Mankind. But the time has come when the East must have the initiative, and it may be in the providence of God that the East will explore deeper riches in Christ and will complement the heritage of the western church.

— Editor

The Uniqueness of Christianity

To the Christian it is a dogma - a truth believed, acted upon and proclaimed. But to many others it is controversial. The Christian cannot altogether avoid the controversy and leave it at that level if he is to grow in his own spiritual life, convince others and live in tolerant peace with them. Semitic religions such as Islam and Christianity have claimed and Proclaimed that theirs is the only true or final revelation whereas many among Hindus have with equal force of conviction demanded that all major religions are more or less true and of equal value to those who follow them. This indicates a serious difference which must be understood and evaluated.

A religion claiming to be supreme in truth and value cannot be accepted simply on scriptural authority, on grounds of personal experience nor on collective testimony alone or separately. If and when all these evidences coalesce or converge and also induce our rational faculties, we must pause and consider. Is this true of Christianity? The question deserves investigation.

On the other hand a religion or some adherents of it - claiming truth and value more or less equally or essentially for all religions without adequate scientific and historical research and simply depending on instinct and intuition or mere wishful thinking - stand very little chance of carrying conviction with intelligent students of religious history.

As far as Christianity is concerned its uniqueness, finality, fullness or supremacy true must be based equally or simultaneously on revelation, both general and special, scriptural and personal, on experience, personal and corporate, on reason and intuition, and on cumulative evidence of humanity at large. It must be a truth not only worthy of belief and profession but something by which to live a better and stronger and fuller life - a conviction far surpassing the demands of pure reason or mere dictates of a missionary motive but compelling attention and acceptance by its sweet reasonableness, its all round dynamic and creative value. In a word this uniqueness must be not only proclaimable but liveable. Can we live by it and show forth its power and grace ?

Another very important consideration in regard to this matter is whether nature this uniqueness is absolute and unrelated. This is a pertinent question. Is Christ, the universal spirit and the eternal son of God, even when incarnate, devoid of all meaningful relation with time and place - with history - particularly with other cultures and faiths that have arisen among men and been developed changing their destinies? Is this uniqueness to be conceived as mere “otherness” or utter difference or sheer contradiction and negation so far as other civilizations are concerned? Does the power and inescapability of the truth of Christianity leave no sensible choice for man as an alternative? Does this uniqueness preclude all gradation of truth and gradualness of revelation and all preparation for its appearance and acceptance? Does the Truth deny “truths” does the Way blocks “ways” and does the Life exclude its “forms”? Is the one” and the ‘only’ a religionless ‘absolute’ which nobody can understand ? On a right answer to this question in various forms depend on the happiness and peace of mankind. We submit that the Christ stands inextricably related to a real world process and in a significant historical context. He is no unconnected “one” or “only”. He is not the destructive and negative Lord of all he surveys, He is the positive conservative Force integrating all that is true, beautiful, good and just. He is not unique in the sense of being the solitary tower or occupying the solitary throne. Rather his uniqueness is genuine supremacy positively outgrowing, surpassing, inclusive, comprehensive and synthetic—He is the true Real. He does not deny the past, He fulfils it. He has been in it and through it and will judge and rule over it. He is not isolated from the contemporary and the future. He enlightens and directs it by his criterion and energies it by his spirit. Thus, he is the Lord of all-the Way, the Truth and the Life.

Another very important point to remember is that it is the uniqueness of Christ with which we must be concerned and must proclaim more by the fruits it produces in our lives - Love Joy, Peace etc. We must not confuse or obscure it by overemphasis on the value of the Church - historical Christianity. The two must be disentangled for the sake of a clear vision of the Christ - the Unique. Then Hindu India will behold, adore, worship and obey. The followers of the Way of Christ within the Church must prove this uniqueness in their daily life-private and public. In our next issue we intend to indicate some of the features of the unique revelation in Christ.

Notes

1. The Bengal Baptist Union and the Christian Ashram Sangha

We are gratified to hear that at last good sense has dawned upon the Baptist Union of Barisal who are arranging to have the conflict between the two bodies resolved. We hope they will succeed. Nothing will please us more than to hear that the called excommunication and the senseless ban have been lifted.

It is no use in these days, or ever, to oppose fresh urges of the spirit to give new and different expressions of the Christian father. Those conservatives or reactionaries who want to stereotype or regiment that revolutionary faith are not acquainted with its intrinsic dynamic nature. They may find themselves fighting with the very One whom they profess and proclaim to be the Lord and Saviour.

2. The Recent Session of the U.P. Christian Council at Ashram

This has been one of the very best we have seen in North India for forty rears. Nature helped, but the major credit must go to its indefatigable Executive Secretary — Dr. Ralla Ram for whose executive power and administrative ability we have great admiration. Of the two, seated on the platform, we sometimes wondered who the Chairman was. The proceedings have been an all-around success. There was good fellowship among the members the like of which we have not experienced for some time. But there is one serious thought we would like to share with those in authority of whose sincerity we mean no reflection thereby. Organisational efficiency is no proof of internal spiritual or moral strength. Rather it often engenders and covers inward decay. The history of the church is full of evidence as to the truth of this statement. Outward prestige and sense of power lead us away from reality. The Church of Christ in India will never thrive on wealth, legalism and number. These have been tried in this country and found wanting. In matters religious and spiritual India will naturally understand simplicity, sacrifice and service - the way of the Cross leading to victory. Let us all try to add quality to our Christians faith and practice.

3. Revival or Revolution ?

For a pretty long time many of us have been trying by all sorts of ways - public preachings, writings, conferences, commissions. Councils and Retreats to revive the Church. Revivalism is a false very. What is wanted by every man and society in general is Revolution. Revivalism implies and assumes reality within lying dormant and weak. But the frank question is, do most of those called Christian and members of Churches know the reality of Christ within them ? Or is it a deceptive veneer of religiosity Baptism, Holy communion, Church-membership, tithes and a communal feeling miscalled brotherhood? Christ released into the world the most revolutionary power of God-sacrificial love. Through it, he wants to regenerate and revolutionise men and women who will repent. When there is true faith inside, though weak and stunted, it can be revived by gentle wooing or roused by a violent blow. The prophet, not an official preacher appointed by a committee, has the power and the privilege of calling back the erring children of God. But is there a substantial faith or only an appearance supported by external acts of religion? And do we allow a prophet to grow and function among us ?

The Church cannot be revived as long as sins remain unconfessed and pardoned both personally and collectively. Sins such as pride self-complacency, selfishness, greed, narrowness of mind, Jealousy, hatred, corruption, capitalistic spirit and conduct, artificial, social and economic distinctions are much prevalent in the Church as outside. These are blocking the free passage of the Holy Spirit. Unamended life cannot be revived or regenerated: Sincere repentance and humble confession are prerequisites for a true revolution in the church. These cannot be created by mere commissions and conventions just as literature or evangelism cannot be promoted by committees. Church authority has to recognise, welcome and accept spontaneous prophetic ministry as also creative talent and energy. The greatest weakness of the church and its invariable mistake have been too much concern about order and sanctimonious cautiousness. God is infinitely more loving and the Holy Spirit more careful about the real interest of the church than man who is apt to be obsessed with fasts, tithes sabbaths, taboos and what not.

4. Christian Council Deputation to the U.P. Premier

This is fostering communalism in the Church in an insidious way. It was either generosity or prudence that must have prompted Pautji to have met the Deputation. It is delusion on the part of and group to believe that what easily implemented. It would be far better for the Church to develop its own internal strength. It is strange that the Indian Church needs even now the help of the Government and foreign assistance. The existence of this continued felt need will keep the church crippled indefinitely. It must shake off this bondage violently, if necessary, in order that the current of new and free life may flow through it. Almost all the items (prayers, complaints and disabilities) could have been tackled locally or departmentally through proper channels in cooperation, in some cases, with Hindu Muslim-neighbours who have common grievance. That way the communal nature of the Deputation could have been obviated. No fundamental religious rights of Christians as such were violated anywhere in U.P.A shrewd guess might be that the authorities of U.P. Christian council were trying to manoeuvre, to prepare for, and to secure in advance Christian representation in the Legislature. We are afraid that a religious body like the U.P.C.C. is behaving in an unwise manner and may land Indian Christians in difficulties with the Government and the public. Let Christians, individually as members of the general community depending on general support, stand either independently or through the various political parties for positions in political life. The advice tendered to Christians by the “Christian Messenger” official organ of the U. P. C. C.—smack too much of calculating selfishness and prudence rather than the open straight forward Christian spirit. Nothing but the spirit of selfless service to the country will really avail in the long run.

5. The Henry Martyn School of Islamics and the Study of Hinduism

1. All thoughtful and leading Christians would are agreed that the School of Islamics has been rendering a valuable service for about twenty years to the cause of the work among Muslims. There has been a weighty opinion expressed that after partition this school had better go to Pakistan. We do not quite agree. The school will be able to achieve its objectives more successfully in India and its influence will spread far and wide. Moreover, nearly halt of the Muslim population of undivided India is at present in the Union and studies such as these are better carried on in the Indian climate of intellectual broadness and religious toleration. In Pakistan the school may not be allowed to function at all or will be apt to develop a narrow secretarial and fanatical out-look in the kind of atmosphere prevailing there. Again Islam has influenced Hinduism in certain ways and vice versa. The studies to be broad-based and penetrating must be in the light of Hinduism/

   We would make two criticisms of this important institution; and this is in no carping spirit. We have watched with interest the development of the school from its rudimentary beginnings in the Baptist Mission bungalow in Dacca under the Rev. L. Bevan Jones, then in Lahore, Landour and now established at Aligarh. We have been closely associated with some of its teachers, who have done a good job. How and why is it that the school has been mainly and dominantly staffed by Europeans and very meagrely and sporadically by Indians? Even the present Indian incumbent has been sent to London for training? Is it that Indians cannot be trusted with Indian knowledge of Islam in the home of Islam? How can our ordinary workers be really trained to be effective evangelists by such a foreign system? Is the Indian church not proud of some of her very outstanding members who are converts from Islam and are well known for their leadership in life and thought?

   The other criticism relates to the entire expensiveness of the scheme. Will the Indian church ever be able to undertake this work on her own responsibility even if she waits till Dooms Day? If dependent on the west for support she will never make her free contribution in thought or leadership. Should not spiritual and philosophical studies be carried on under a much simpler plan ? Which has been the long tradition both in Islam and Hinduism?

2. A word about the study of Hinduism. It was the initiative of a few Indians with the cooperation of some missionaries that brought into existence the “Christian Society for the study of Hinduism” some ten years ago. But before this there had been regular studies going on in Benares for years on a smaller scale. Some of us had to put in our personal money to do this. We venture to mention the names of the very Rev. A.J. Appasamy and Rev. H. Presler. We must express a note of regret and disappointment over the attitude of Church-Mission authorities. They have been apathetic and even hostile in certain quarters. While we are deeply grateful for support and cooperation of individual Missionaries and Indian leaders, and the N.C.C. and for the very widespread interest shown among workers - Indian and non-Indian among all churches and Missions, we have not been able to understand the absence of interest and lack of support among the authorities. They have stood splendidly by the Henry Martyn school for which we are glad. But why this discrimination against Hinduism Is it because missions have baptised the majority of converts out of Hinduism without any difficulty, so there may be the feeling that the study of Hinduism is not necessary after all? Islam is a tough religion and must be tackled? If that is idea of the authorities they are deluded. Cheap converts can be and will be easily reconverted. Hinduism is more powerful than Islam in penetrating into other faiths and cultures. So it needs to be studied correctly in relation to our faith. Again the Church will remain exotic and barren without assimilating its environment. This involves real understanding of Hinduism, so that Christianity can be saved from both the extremes of fanaticism and syncretism. Or is it because of the vastness and complexity of the Hindu socio-religious system that much despair about it? Or is the idea that heathenism does not merit our attention as it will die a natural death sooner or later? This impression, if there, should be given up by those who feel responsibility for the evangelisation of India. They should back up students and scholars of Hinduism whose business it will be to investigate and evaluate the true nature of Hinduism with which Indian Christianity will have to settle terms of relationship some time or other. Or it can be that Church-Mission authorities do not feel enthusiastic for the cause because no missions or missionaries inaugurated the plan, but the initiative from the beginning has been taken by Indians and the leadership has been mostly Indian? Some of us have that unfortunate impression. If that is true, it is most pitiable. We confess that for over forty years we have observed that important schemes, plans, ideas and institutions led by Indians have suffered from lack of support. What is not sponsored, initiated or supported by a mission or a missionary cannot be good or right or worthwhile. Or is it the opinion that anything started and led by Indians must be wholly supported by Indians which means in the present set up such efforts will die under the scorching sun of competition with mission activities? We hope our fears will prove false.

For many years now under the auspices of the society annual sessions of stud have been carried on in Banaras and arrangements have been made for short courses in many other centres in north and northeast India. A quarterly Bulletin, called the Pilgrim, has been published for eight years. The journal tries to create interest in study and research and publishes writings on different aspects of Hinduism. A number of scholars and students interested in this cause have been discovered. These studies have helped many Christian workers - teachers, pastors, evangelists, theological students and missionaries who hail from all over India and represent all important missions and churches.

Four years ago a draft constitution for a permanent school of Hinduism under the wings of the N. C. C. was accepted by representatives of both bodies. But it came to nothing, it was given out that there was no response from Churches and missions. Some have felt that as a missionary was not on the horizon to lead it and hardly any missionaries to staff it the idea was discouraged. There was a groping in the dark for an able and worthy Principal. It was obvious that Indians would lead and man it. There were two clauses in the constitution viz. (1) working knowledge of Sanskrit shall be a qualification for a teacher (2) Funds alone shall not dominate policies, but interest in Hinduism and scholarship will also be determining factors. These two conditions would naturally restrict the sphere of missionary influence and must have served as a damper, it was pointed out that in theological seminaries there could be enlarged and reinforced departments of Hinduism in the absence of a regular school of Hinduism. This argument would apply with greater force of reason to the case of the study of Islam. Moreover, the school of Hinduism has a much wider interest to serve than merely that of theological students-trying to help the average worker among Hindus and others in the Church. The department of comparative Religion cannot do justice to the stay of Hinduistics. A separate department of Hinduism will be a strain both on the students and the particular theological College. The study of Hinduism needs an atmosphere which is absent in the different seminaries.

So far the “Christian Society for the study of Hinduism” which is not an authoritative Church mission organisation has done extensive work not very much less, we claim, in quality or quantity, than what the Henry Martyn School has accomplished. A regular school of Hinduism in a real Indian environment under Indian leadership with all necessary cooperation with missionaries could be run on a fraction of the funds spent on the school of Islamics.

And we believe that this austerity will be appropriate is the pursuit of sacred knowledge and healthy for the growth of the Indian Church. We respectfully draw the attention of authority who usually lack vision and vitality, to the importance and urgency of this matter and suggest that they reconsider it seriously in the context of a new and free India.

6. A Serious Indictment

We have received a half-anonymous printed statement of bitter complaints and grievances against a high church authority and others associated. The identity of the aggrieved party is half disclosed by the definite postal address given under the statement which is partly anonymous because no personal names are given.

Our reactions are:

1. Of the several dozen complaints even if a quarter be true in the entire absence of the other side of the picture it is a serious indictment and indicates a most unsatisfactory situation in an important section of the church in India.

2. We deprecate anonymous agitation and underground means. The fight for freedom and justice should be in the open and the methods ought to be above board.

3. In the name of freedom we do not want a top-heavy brown bureaucracy replacing a similar white one. It simply means greed on the part of some Indians for comfort, position and power.

4. As most Indians willingly or unwillingly have accepted the western political methods of government they must not fuss over some results of election or nomination which are displeasing to their taste or against their interests. They may use the same methods and principles of democracy to put right matters considered wrong. It must be through the proper channels. If it does not improve matters only then other, but quite moral, methods may be used. Hasty and unnecessary agitation with a view to creating a sensation and putting the other side in the wrong is not worthy of Christians.

5. Our frank advice after our decades of experience of mission church affairs is that Indians should non-cooperate with missions and start parallel bodies and organisations. It is no use hoping against hope that the church will be allowed to become indigenous free and self-supporting. In recent years mission policies have become reactionary. Missionaries with their fall western system have entered the Indian Church under cover of beautiful slogans like “merger” and “integration”. Very soon it will be evident as it has become in some cases, that the Indian church will be inwardly harmed by this policy. There is no other alternative for Indian Christians than to develop real Indian efforts on Indian ideals and with entirely Indian initiative. Then very soon the church will feel its own inherent strength and go forward. The fight with the Mission system should go on unabated at the same time. Let us be radical and constructive then we shall achieve something,

6. Unity of purpose, selfless service, simplicity of life, high thinking, acquaintance with things Indian-India’s history, literature, philosophy and religion and a legitimate pride for our national heritage-are qualities necessary for Christians in this country to make a success of the Indian church for the glory of God and the good of man.

The Power and Blessing of the Holy Spirit

A friend from U.S.A. writes:

I have some more news of healers also. There is another one ill our city now. It makes me so happy that there are more than one doing this wonderful work of the Lord’s. I have asked this man to write you personally. I gave him sour name and address, and he said he would send you a little booklet. I wonder if I can describe his work to you by letter. It is marvellous. He is filled with the power of the Holy Spirit and when he anoints sick folks, if their faith is deep enough, they fall under the power, remain under it for some time and get up whole. It is the same ministry as Miss K. Kuhlman, but he works a little differently, but it is the same gospel. There are many instances of it in the Bible and if you wish I would be glad to send you the verses in a group. I saw a blind woman receive her sight, it was wonderful, I saw many other various healing both of body and soul. You can feel the power in the meeting. He is a fine looking man with a sweet kind face. He also is able to put this power of God into handkerchiefs or any article belonging to people who are unable to attend the meetings, and it does its work. I asked him to send these vibrations to you for what a wonderful work you will do in India with Divine healing. I have always believed it possible, but never saw it done till last year. I now fully believe that when the Holy Spirit descends on one he at the same time receives the power. This man had been what we call converted and had entered the ministry and had preached for 10 years before he was suddenly baptised with what he said great balls of fire and from then on he received power to heal the sick. I believe every minister of the gospel should have this and if he does not, there is something wrong, what a wonderful world this would be if all our ministers were like the original disciples. I shall send this letter air mail, so it will precede Rev. Parrott’s letter and blessing to you, and you will what to do with it. It will be full of power, let it help you spread it all over India. You will recognise this as India is I believe more spiritual than we are for she has produced many, masters. This man must be a master too for he keeps very much to himself, as many seem to do, although they love people and help them, they have to conserve their forces.

I shall try to keep in closer touch with you and hope you meet some of my friends over there. Let me hear from you

Reviews and Notices

1. The Spontaneous Expansion of the Church and the causes which hinder it

   By Roland Allen.

   Foreword by the Bishop of Worcester, second edition, World Dominion Press. London. Pp. 220, Price 5/- shillings.

   Available in India from Rev. Lincoln Watts “Farley” Ootacamund (Nilgiris) S. India.

   The author has other books to his credit - “Missionary Methods: St. Paul’s or Ours.”, “Educational Principles and Missionary Methods”, “Voluntary Clergy”. This second and new edition of the book “The Spontaneous Expansion of the Church” originally written in 1927, ought to be widely welcomed and studied by Christian leaders of missionary thought and practice. The author is an old thinker and writer born before his time. It is regrettable that the principles he has enunciated have not received the attention and acceptance they deserve by missionaries or nationals. But some of his predictions have come true. Probably many think that apostolic principles and practices do not apply to the modern world. Is that true? That is exactly the issue. Are modern conditions fundamentally different? Have not modern missions gone entirely wrong by having duplicated western national churches in the east with all their machinery? Is it not right even now to adopt the “Hands off” policy and let the Christian communities grow in their own way?

   The book is certainly full of radical and revolutionary views and suggestions. But they are worth serious consideration and implementation. Christ is a Revolutionary. The World Dominion Press is to be congratulated for having brought out this new edition and making it easily available. Every thoughtful Christian concerned about the development of the church on right lines must study this book written by a man of vision and dynamic.

2. The Crisis facing the Christian Church in Hindu India and how to meet it.

   Price -/6 annas. Written by John Dharma Teertha B.A., LL.B., “Christava Ashram” Manganam, Kottayam (Travancore).

3. A new approach to evangelisation of India.

   Price -/4 annas. Written by John Dharma Teertha B.A., LL.B., “Christava Ashram” Manganam, Kottayam (Travancore).

   These two pamphlets have been read with interest and are recommended for wider use by Christian leaders.

4. Free Tracts from “Evangelical Literature Depot” Box No. 2340, 11/1 Mission Row, Calcutta 1.

   The ones we have used are crisp, direct, catching and effective. The value of tract distribution cannot be exaggerated. Pastors, teachers, colporteurs, leaders may apply for particulars.

5. “The Star of the East” occasional magazine dealing with the problems of the Eastern Orthodox Churches. The Editor is Dr. C.I. Eapen P.O. Adur (Travancore). Christians interested in the unity and fellowship of these churches of direct apostolic tradition may please communicate with Dr. Eapen.

6. “Anugribita Sen Rest House”, Ranchi (Bihar).

   This Home for the benefit of all Indian women in memory of the late Mrs. P.A.N. Sen was dedicated in May 1949. Both Mr. and Mrs. Sen have served God and man in an unselfish spirit and with consecration. The “Premanand Leper Dispensary” in Circular Road, Calcutta and the present Home are proofs that both were concerned for the welfare of the poor, the outcaste and the wretched. Rev. P.A.N. Sen who is 75 has put in all he had for the establishment of this Home which is the fulfilment of the desire of his worthy wife. It is hoped that their sacrifice and faith will be justified.

   The Secretary of the Chotanagpur Diocesan Trust Association S.P.G. Mission, Ranchi and Mr. Sen will gladly acknowledge any good will offering to build up the endowment fund of the Rest Home.

7. It is a matter of gratification that the celebrations of the Seventh Anniversary of the Church of India, Poona, (The Poona National Church) were recently held with an enjoyable programme. The Secretary is L.K. Nalbansingh. 86, Mahatma Gandhi Road, Camp, Poona. Our congratulations and good wishes for the progress and welfare of all such churches all over India.

8. The Pilgrim - Organ (Quarterly) of the “Christian Society for the study of Hinduism”, Editor P. Chenchiah Esquire M.L., Advocate, 28, Hall’s Road Egmore, Madras.

   The Pilgrim publishes articles on various aspects of the culture and faith of Hinduism in its broadest sense and fosters among Christians an interest in things Indian. No Christian worker of any class can do his work effectively without a deep and sympathetic understanding of Hinduism - the most ancient living culture and the major religion of India. Join the society and receive a free copy of the Pilgrim. Minimum annual subscription is Rs. 4/-. You may pay more and not regret. Treasurer - Rev. A.D. Hunt, 87, Banaras Cantonment

9. Study of Hinduism: In the latter half of January 1950 a course will be arranged in Banaras and in May and June in Almora. Inclusive charges Rs. 3/8/- daily. For those whose income is below hundred a reduction of Re. 1/- will be made. Communicate with R.C. Das, 129, Dashashwamedh, Banaras

This 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.
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 welcomed.

Contributions will be gratefully acknowledged.

Price - Annual 3/-

Single copy - 1/-

Editor - R.C. Das