The Seeker

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

— Jesus Christ (John 8:32)

Happiness and Victory to All Lovers of the Prince of Peace

Khristpanthi Ashram Benares

Sevak Pramukh - Rajendra Chandra Das

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 B.N. Dutt, at the Eureka Printing Works Ltd, Benares.

Published by Rev. R.C. Das, 129, Dashashwamedh, Banaras

Notice

An Institute of Hinduism in Banaras.

15th October to 15th November (inclusive) 1950

A. Teachers

1. Dr. R.D. Immanuel of Leonard Theological College, Jabalpur.
2. Rev. Paul Ramaswamy B.A., Presbyter, Church of South India.
3. Rev. R.C. DAS M.A. (Convenor of Institutes and Secretary of the Christian Society for the Study of Hinduism) - Khristpanthi Ashram, Banaras

B. Courses

1. Dr. Immanuel expects to give six lectures on some aspects of Hinduism.
2. Mr. Ramaswamy will speak on the Thirukkural by Tirunelveli
3. Mr. Das will take up aspects of Popular Hinduism and Christian approach.

C. Local Scholars will lecture on special topics.

D. Excursions to cultural and religious centres will be undertaken

E. Fees Re. 5/- for every Rs. 100/- of income or part thereof.
Hospitality … Rs. 2/8/- daily for students.
Hospitality … Rs. 3/8/- daily for others.
Local conveyance to be met collectively.
Register early.

R.C. DAS, 129, Dashashwamedh, Banaras

Notices

Accommodation for Visitors to Banaras

1. Throughout the year the “Khristpanthi Ashram” offers clean rooms to Christian friends who would come to Banaras, especially those interested in Christian work and study of Hinduism are welcome. Entertainment charge Rs. 3/- to Rs. 5/- daily or private cooking.

2. Hindu enquirers, converts and workers sent by Missions and Churches will be accepted in the Ashram on mutually agreed terms, Bible instruction, help in spiritual life and training in practical evangelism and personal work.

R.C. DAS, 129, Dashashwamedh, Banaras

Catholic Christology

(Continued from Easter Issue)

2. A Brief Conspectus of Catholic Theology Regarding the God-Man

(N.B. - These notes are very ‘sketchy’ and do not aim at scholarly completeness, but they may draw the attention to some important authors or works, familiar to all Catholics but, perhaps, less known to many Protestants).

The first outstanding theologian of the Incarnation and of the Redemption in the Catholic Church is undoubtedly SAINT IRENEUS, at the end of the second century. He gave us the beautiful theory of ‘recapitulation’ and of ‘physical mediation’. The new Adam comes to head humanity and in Him all humanity gains the victory over sin. “For it behoved Him who was to destroy sin and redeem man, subject to the penalty of death, that He should Himself be made the same thing that man was — man who had been enslaved by sin and held by death; in order that sin might be destroyed by man, and man might go forth from death, God recapitulated in Himself the ancient formation of man, that He might kill sin, deprive death of its power, and give life to humanity.”Ireneus” theology is still today one of the main influences at work in Catholic Christological thinking.

We know from our study of Eastern Christology how much ATHANASIUS and CYRIL OF ALEXANDRIA not only brought about the definitions of Nicaea and Ephesus to be accepted by the whole Church but how they built great theological treatise on the Christological doctrine. They have always remained the great doctors of the Incarnation in the Catholic Church and their influence can be noticed all through the works of later theologians to this day.

The greatest doctor of the Western Church is however SAINT AUGUSTINE OF HIPPO. His theology of Trinity would be of the greatest interest even in our present study of Christology because our Christology will always be superficial and fragmentary if we do not relate to the Trinitarian Mystery. In the matter of Christology proper, Augustine gives us a new and fertile analogy which was to become classic that between the union of the soul and the human body in the one human person and the union between the Word and human nature in the Christ. “Anima et corpus duae res sunt sed unus homo, Verbum et homo duse res sunt sed unus Christs.” As the number of persons is not increased when the flesh is added unto the soul, so that there be one man, so the number of persons is not increased when man accedes to the Word, so that there be one Christ. “(St. Thomas Aquinas will take back this comparison, correct and perfect it to make of it an integral part of his Christology). About Augustine and his influence on Western Christology, much should be said. For us in India who sometimes think of the Catholic Church European or Greco-Roman Church, let us remember that the greatest doctor of the Catholic Church knew little Greek, hated Roman Civilisation and was himself a dark-skinned African. But that man had experienced in himself the mystery of Christ’s redemption as few men ever did, he had contemplated the Mystery of the Trinity with a longing for God rarely equalled, and that is the reason why he remains the greatest theologian of grace and the God-Man. Indians, who are naturally attracted by St. John’s Gospel, would also love, I am sure Augustine’s incomparable Commentary on St. John.

Due to the long struggle of the Western Church against Arianism and against its many survivals (there was a time when all the important princes and nations of the ‘barbarian’ West seemed committed for good to Arianism), the divinity of the God-Man was emphasised to the point of making his humanity appear somewhat unreal and abstract. This was a reaction, but a temporary reaction only and, again, in the Middle Ages, the God-Man will appear to the Church in all the beauty of His humanity. The History of Christology in the XII and XIII centuries is a most marvellous history of deep theological thinking, ardent devotion, faith penetrating the whole mind and heart of theologians who were, many of them, great saints and contemplatives.

SAINT ANSELM, in his ‘Cur Deus homo?’, builds up a new soteriology; Sr. BERNARD, in his sermons, speaks, as few had spoken after St. Augustine, of the Redeemer and of the union between Christ and the Christian soul, His spouse; Hugh and Richard of St. Victor, and many other contemporaries, have great treatises on the ‘De Varle Incarato’; Peter Lombard, who was to remain the standard author in theological schools till late into the Reformation time, treats at length of the Incarnation in his Third Book on the ‘Sententiae’.

As the theologians were all starting on their theological inquiries into Christology, FRANCIS ASSISI, who was much more than a theologian, founded his Franciscan Order of Friars and, through his own example and their preaching, made the whole of Western Europe fall in love with the sacred humanity of our Lord. The contemplation of the Crib, the ‘Way of the Cross’ devotion, the most beautiful Christian lyrics, the constant meditation of Christ’s life, all this and much more we owe to Assisi. Our whole theology was renewed by this intense bhakti of the purest and warmest Christian type. SAINT BONAVENTURE, DUNS SCOTUS and a great line of Franciscan theologians will give us in the XIII and XIV centuries much of what is best in Catholic Christology. For them the whole world creation was, from the beginning, ordained to the Incarnation and the whole universe is theocentric because it is, and always was, Christo-centric.

The Dominion Order gave the Church two of its greatest theologians, SAINT ALBERT THE GREAT and SAINT THOMAS AQUINAS. The former consecrates an important part of his ‘Compendium theologiae” to the question of the Incarnation, but it is Aquinas who really fixes the dominant lines of Catholic Christology. I cannot give you even a brief summary of Thomist Christology, it would go much beyond the limits of this paper. (One of the important contributions of Thomism to Christology is the metaphysical notion of being, clearly worked out due to the philosophical doctrine of Analogy, and applied to the problem of the hypostatic union. The God-Man is one person because person means wholeness or integrity of being in an intellectual subject; in Christ there is only one Being - Esse — the ’esse’ of the Son which is the divinity and by which the humanity of Christ subsists in the Son. This conception of person, deeply metaphysical, has saved Catholic theology from all the psychological theories of personality which led so many other Christologies into the most distressing confusions and contradictions. It presupposes a clear distinction between the nature and the person, the “whatness” and the “whoness” of the individual; it is also intimately connected with the fundamental Thomist thesis which establishes the real distinction between ‘esse’ (being) and ‘essentia’ (essence). But all this would take us far into philosophical problems. For Thomas Aquinas philosophy is the ‘ancilla theologiae’, the handmaid of theology, and it supplies to it clear and solid metaphysical notions without which the work of theology becomes nearby impossible. Many modern Christologies have suffered heavily from this absence of metaphysical thinking, succumbing too easily to the inroads of idealism, moralism, scientism, etc.) Leaving all this for the moment, I would prefer to tell you something about Aquinas himself and about his ardent love for the God-Man. He was a theologian who would pass hours daily in the contemplation of the Crucifix and often said that he had learned more of Christology from this silent contemplation than from any amount of study. His theology may appear dry and even more philosophical at times than truly theological, but this is an altogether false impression. Thomas was above all a man who lived and though by Faith and his whole theology is penetrated by his charity.

In the days that followed Aquinas we see a great efflorescence of the purest Christian spirituality, especially in Germany and the Netherlands, TAULER, SUSO, RUYSBROECK, and so many more, were theologians as well as mystics, and their mysticism was deeply Christological. These great writers would have an immense appeal to the Indian soul.

Many commentators, unhappily, followed upon Aquinas and Scotus, and it must honestly be said that, except a few great theologians like CAPREOLUS or CAJETANUS, we find much that is mere scholasticism and no longer original thinking. This gradually brought about a very low ebb in Western Christology in the late Middle Ages. Nominalism, at a time, will very nearly dominate many of the great Medieval Universities. Thought, and often religious life too, came to be dried up in many theological circles. Yet, even then, we have the wonderful ‘Imitation of Christ’, not Christology in the strict sense of the term (its saintly author is very critical of theology!), but one of the greatest productions of the Catholic Church as a spiritual Christological treatise of devotion.

The Reformation and the Counter-Reformation brought about a new age in Christology. Much was mere controversy, but much also remains which is deep and positive theology. MALDONATUS, the greatest Catholic exegete of the time, renewed the Catholic study of Scripture. SUAREZ attempted to restore true Thomism and to save it from scholasticism. Vasquez, Lessius, Bellarmine, the Frenchman Petau, De Lugo, John of St. Thomas, are all in the great theological tradition and all have deep treatises on the subject of Christology, grace, the sacraments.

In the post-Reformation days, the Catholic theologians attach themselves more and more to the question of the Sacraments and of Grace, in other words to the study of the life of Christ in the Christian. At the time a great French spiritual author, the CARDINAL DE BERULLE, a contemplative whose influence was to renew French theology, was writing his famous “Discourse de l’etat et de la grandeur de Jesus” in which he attaches himself to the contemplation of the Word Incarnate. He is one of those who helped most the progress of the theology of the Mystical Body, through the influence of the school of spirituality known as ‘the French School.’ I would be incomplete if I did not mention the names of the two great doctors and classics of Christian Mysticism: ST. JOHN OF THE CROSS and ST. TERESA OF AVILA. Their thoroughly Christological spirituality, based on their love for the Cross, has deeply influenced the whole life and theology of the Catholic Church in the last three centuries. The Indian Church will find in them a mysticism, far removed from any pantheism or impersonal gnosis (it is through and through Christian, blossoming forth of deep Faith and Charity) but likely to appeal immensely to the naturally contemplative mind of so many in this land.

I must leave many names … After the crisis of the 18th century, a century of ‘enlightenment’ but of great spiritual darkness, a renewal in theology was brought about in Germany by SCHEEBEN, the master of all later day theologians in Germany and many other countries. He marks a return to the Greek tradition of the Eastern Fathers.

The 19th century was also an age of deep religious crisis all over the West Idealism, liberalism, scientism, rationalism were the new idols, and compromise with them brought what has been called ‘modernism’. Renan, Loisy, Sabatier, Tyrrell are some of the great names associated with Catholic modernism but the crisis within the Church itself was quickly overcome due to the energetic action of Pope Pius X and the renewal of sound biblical scholarship under his guidance. Great exegetes took the place of Renan and Loisy; LAGRANGE, PRAT, GRANDMAISON, ALLO, and others created a solid corpus of biblical theology. With other theologians working in other fields of theology, they are responsible for the great renewal of Catholic theology in this century. You may be familiar with the names of LEBRETON, MERSCH (the author of the best works on the Mystical Body), DE LA TAILIE (the theologian of the Eucharist), DE LUBAC, CONGER (the author of the most important work on Oscumenism from the catholic viewpoints), DE BROGLIE, HUBY (whose latest book on ‘Mystique Paulinienne et Johannique’ has just appeared) and others whom I cannot mention for lack of time. Many of the names I did mention are French, but there are outstanding theologians in Germany f.i., a KARL ADAM, a ROMANO GUARDINI, who have of late written remarkable Christological works in Italy, RICCIORTTI has produced a life of Jesus Christ, just translated into English, probably the best presently available. Catholic theology has never been so much alive as it is today, and we may anticipate further progress, especially in Christology. Our Catholic Christology except for the short crisis of modernism, has not known the terrible turmoil which perturbed so profoundly non-Catholic circles; there has been notice when the God-man was lost sight of in the full harmony in His divine and human aspects. Yet the biblical studies have brought forth great results as regards the knowledge of Christ, His milieu. His disciples’ environment, etc. At the same time, the great theological progresses of recent years in the study of the Eucharistic Christ and the Mystical Body of Christ have brought theology much nearer to our spirituality and daily life. Our Christology, closer than ever to the world of Scripture, will also be therefore closer than ever to our personal and corporate ‘sadhana’.

Conclusion: Indian Christology?

What might be an Indian Christology some time in the future? I am not going to plan out what is to be left to the Holy Spirit living in, and guiding, the Church in her dogmatic progress and theological pursuits. I think that I can say already that the Indian Christology of the future will tell us much more than we are actually conscious of about the Spirit of Christ, the Third Person of the Blessed Trinity, the Holy Ghost or ‘Pavitra Atman’, as we call Him in our Indian vernaculars, the soul of the body of Christ. Is India not providentially prepared to approach Christology along this line; not sacrificing anything which the Church has gradually realised of the Christian Mystery, yet probing deeper into the ‘spiritual’ mystery of our oneness with Christ in the Holy Spirit.

St. John, coming after the Synoptic writers, did not sacrifice or change or suppress anything of the previous accounts given by Paul, Luke, Matthew or Mark. But he went deeper into the inner mystery of the God-Man, and he is the apostle who wrote most beautifully about the Holy Spirit.

This Indian theological inquiry need not be suspected of undue subjectivism; India has never been ‘subjectivist’ in her approach to Reality along this line, the inquiry into one ontological mystery of the Atman. I do not contend that the Atman, as realised in the Upanishadic tradition, is the Spirit of Christ as revealed in the farewell Discourses of Jesus and as graciously communicated to the young Church of Jerusalem through baptism and the breaking of bread. But I believe that this long preoccupation of the best Indian souls with the Atman is a preparation, and a providential preparation, which will make the Indian Christian more responsive to this gracious communication and more understanding as to its nature and working in the soul.

I would also suggest that, together with the Fourth Gospel, the Acts of the Apostles, which have often been called the Gospel of the Holy Spirit, the first account of the Mystical Christ living on in His disciples and the church, may become the favourite object of meditation and contemplation of the Indian Church.

I also think that Indian theology may reflect more than the West ever did on the mystery of the divine Sonship of the God-Man and that of our eternal pre-existence in Him as thought and ‘uttered’ eternally by the Father together with, and in, that Divine Word to whom St. John witnesses in the Prologue of his Gospel.

Contrary to what seems to have been the case in some parts of the Eastern Church, there will be no danger here in India of over-emphasising in the God-Man the divine at the expense of the human because Indians are already deeply in love with the sacred humanity of Christ, and because of the sacramental life and the whole sacramental Character of Catholicism. The way to this contemplation of the Blessed Trinity will always remain the way of St. John, the disciple who knew best the Heart of the God-man as revealed in the Farewell Discourses, the one who understand best the mystery of the Eucharist and the vivifying power of Christ’s Flesh, the one who most intimately knew Mary the Virgin mother of Jesus, Indian Christians will never forget the Sacred Humanity of Christ because they love and venerate our Lady.

But it may be the role of the Indian Christian to show to the Advaita Jnanin, and to the Dvaita Bhakta how Christianity, and Christianity alone, can transcend and solve the fundamental antinomy which has torn India’s thought and spirituality, I mean the antinomy between the Indian search for absolute Reality beyond all relativity and the longing for a personal saviour, the God of religious souls. Only in the God-Man, who is by nature the Eternal Word, the Son con-substantial with His Father, the perfect expression and image of the Absolute Being, but by nature also consubstantial with us, the Man in whose Name we are all saved, only in that one theandric Person can come to an end the age-long quest of India. And when India’s quest will end in humble Christian adoration, this adoration shall reveal to India something, or rather some One infinitely more beautiful, more true, and more loving than all her mythologies or systems had ever dreamt or thought of.

— PIERRE FALLON

A Retreat Conference

A Retreat-Conference (of Ashram leaders, Sanyasis, Itinerant Evangelists and some church leaders) was held under the auspices of the “North India Fellowship of Christian Ashrams etc.,” in Calcutta at the Entally Baptist Church from the 3rd to the 10th June 1950. It is one of the periodical meetings which have been held for the last nearly twenty years in different centres in North India and held twice successively (in 1949 and 1950) in Calcutta. The main Theme was “the church of Christ in free India”. The opening meeting was presided over by the Rev. C.C. Pande B.A. (Chairman of the Br. Method. Synod of Bengal). Rev. Motilal Ghosh made a painful report of the interference of the Pakistani officials and of Mussalmans generally with the work of the St. Andrew’s Mission.

The devotional and retreat aspect of the Conference consisted in quiet meditation, Bible study and listening to music. Around the main subject - “The Church” - different persons gave addresses on different topics. After the Conference many of us were used for group meetings, musical performances and visiting homes in different areas of the big city and its suburbs. Special mention must be made of, and sincere thanks expressed to, Sadhu Jitendra Nath Hulder for his wonderfully sweet and effective musical rendering of the life of our Lord.

Some Findings

A. The Shape of the Church

Main features.

1. Autonomy and distinctiveness in organisation, economics and administration. In spiritual fellowship with the ecumenical church.

2. Indigenous outlook, method and custom in the building up of the church, in its social life and in its worship. Special emphasis on sanctity, reverence, silence, meditation, music, freewill offerings, artistic decoration etc.

3. Clear emphasis on the place and work of the Holy Spirit.

4. The Healing and Witnessing church.

5. The Apostolic church-the Pattern.

The Church while universal in its spiritual life of faith and in ethical criteria, evolves itself into national, racial and cultural forms especially in its outward life.

B. The Place of Property

1. The Church-the invisible Body of Christ-the divine society of believers - must have a physical habitation, hence property is an essential part of the life of the church.

2. The question can be viewed from the legal, traditional and moral standpoints. The last must have primacy.

3. Property such as Church buildings, educational institutions, hospitals etc., being an expression of Church’s inner life are trust property possessing a degree of sanctity and are inalienable.

4. Properties acquired by foreign missions in India for the b and activity of the church should be classified into

   1. That personally by and for missionaries
   2. Institutions
   3. Cemeteries and churches.

   Indians have a moral claim on classes ‘b’ and ‘c’ but should not demand property under ‘a’ unless voluntarily offered by Missions. All properties under ‘b’ and ‘c’ should be legally transferred to Indian church bodies not simply management but ownership and title without delay.

5. Mere possession of property without the desire and ability to use it for the glory of God and only economic improvement of the community as a whole is fraught with danger. Property to the church like body to the soul, is its organ and limb. There must be men in the church who will use the organ for the glory of God and the good of man with a spirit of reverence and selflessness. There is no place for personal greed or selfishness.

C. Literature

1. Educative or didactic literature or literature made to order must largely give place to evolutionary (or revolutionary) literature - the original and dynamic stuff that will naturally express the Christian experience and urge of the church’s life.

2. Christian literature is at present dominated by money grants made through organisations and committees from an evangelistic motive and is largely translation work and based on borrowed ideas.

   True and powerful literature, which is imaginative and yet realistic enough, is still to come.

3. The weakness of Christian organisations lies in their lack of appreciation of literary talent. Men rather than writings are judged. Remedy lies in assisting original authors.

4. The Rev. S.K. Biswas M.A. (Honorary Secretary of the Calcutta Christian Book and Tract Society and Representative on the N.C.C. Literature Committee) was authorised to gather in Calcutta next winter the literary talent and artistic genius of Bengal.

D. The Unity of the Church

Or rather than Union (or Re-union) of churches - should be the slogan.

1. The church has unity in essential theology and loyalty. It needs courageous action to mentally recognise it and behave accordingly.

2. A monolithic ministry and one type organisation is a futile unrealistic effort contrary to the teaching and practice of the early church. A living church must have variety in its entire life.

3. The dire need is the actual fellowship of all believers and followers of Christ in all the denominations and sects which must not depend upon the unification of ministries and integration of organisations.

4. Where there are large similarities in Ministry and organisation in some denominations there should be no objection to their becoming one administrative entity.

E. The Place of Sadhus, Sanyasis, Women and Laymen in the Church

1. Sadhus and Sanyasis will naturally and normally be the prophets, evangelists and Gurus (spiritual Masters) in the Church. Similarly, women will adorn and rule the homes, the laymen will work to earn a living. But there should be no artificial ban or bar against their being ordained or serving the church in any capacity. The services of these types of ministers are urgently needed today in the Indian cure for various reasons and ought to be utilised.

2. The motives in this case should not be mere economy, but deeper considerations should inspire us viz. the enrichment of the ministry itself, the release of the confined moral energy of the Church and the removal of the blocks resisting the free activity of the Holy Spirit. It will incidentally bring the church along line of the Indian tradition.

F. Indian Culture

No true culture can be exclusively national, in essence all culture is universal. The culture of India, though dominantly Aryan and Hindu, is not unitary but synthetic. When the Church will live a natural Indian life, Christianity will colour and modify it as much as the church’s own life will be enrobed by the heritage of India.

— R.C. DAS (Convenor)

“My Internal Life”

(Read before “Benares Fellowship”)

“Lead me from darkness into Light”.

Antecedents

It was a fortunate incident that I was born not in circumstances of wealth or learning but in comparative poverty and in middle class society. In fact, we had an internal clash with a rich and influential neighbour. Though later I was related to this family through marriage the internal estrangement remained, but my own family gradually became more progressive in the modern sense.

In the Dark

Today at the seventieth year of my life I have to open a dark chapter in life. Such darkness always exists in the life of the average man, but most people do not care to dispel that darkness. Such lives, however, beautiful on the surface, are like a terrible hell inside.

A dark event happened in my life after two years of my marriage at the age of 24. It was the year 1906 when the Swadeshi movement was on full awing. I dedicated myself to the rescuing of Mother India from British subjection. We made progress beyond expectation. Leadership of great masses of people came into my hands. To serve the poor, the sick and the grieved was among our duties. I felt my power and influence were increased thousand-fold. It was on one of these days that I was face to face with a severe temptation to which I yielded against my clear conscience and the light that God had showed me. This sinful action on my part brought misery and ruin to many. Then I felt God had forsaken me. In a state of frustration I walked into another antisocial sin. Within a short time the brightness of my soul disappeared, and I felt myself utterly weak in my mind. The great prestige and power of the national movement just vanished into the thin air. Whatever I was going to build simply collapsed. I diagnosed the disease by feeling my mental pulse. At first, I became despised in social circles, and it became intolerable. For the cure of the disease I made a suitable plan after much deliberation. I started a school for poor peasants living in the Sunderbans - the southernmost part of Bengal. It was an item in the list of the National activities. I thought being alone it would be far away from the sphere of influence of the sin I had committed. It seemed to succeed for a while but local jealousies and selfishness prevailed and drove me away from that area. I again began to cast about in my mind why it is that I was being obstructed in the service of others even when I was away from the scene of my past misdeed? The answer came in the form of questions. “Has the heart been cleansed? Is sin removed simply being freed and away from the circumstances of sin? Is there no fear and possibility of the same sin if the temptation became real again? Does not the terribleness of the sin peep into the mind?” I then realised “sin is not easily washed for which atonement is necessary.”

Hinduism. I was a born Hindu and had been taught about sin and righteousness, heaven and hell from our infancy. I had also known what purification rites are. According to Hinduism atonement practically means-to give money and things to Brahmins. Even after much thought and consultation I could not find a remedy for my sin satisfactory to my heart’s demand.

Christianity. (In twilight) My elder brother was a teacher in a Christian school in which I was a student and thus had the opportunity of learning about monotheism, sin and salvation and other essential Christian truths. “God so loved the world that he gave his only-begotten son that whosoever believeth in him should not perish but have everlasting life.” Christ gave his life for sinners - died on the cross. Faith in this atonement cancels sin. I remembered something of this Christian doctrine.

The mother idea of Aurobindo. We were devotees of the Mother during the nationalist agitation. India or the presiding deity of India was our Mother. Hence, Mother India. According to Aurobindo, purity of the soul is the precondition of the establishment of the Mother in the heart. The pure in heart shall have the Mother installed in them. Then all action will be natural and easy. For the Mother will herself lead.

The idea of Christian atonement and Aurobindo’s idea of heart purity these two together prodded me to seek purity of mind. At this time I found a Christian young man as my servant. He had very little learning, but his heart was sincere and simple. Though poor and uneducated he used to read to me the words of the Bible. He had sincere faith in the words of the Bible and this faith attracted my mind. After this I had the opportunity of fellowship with other Christian devotees and thus gradually I became a follower of Christ to some extent.

I was born in Hindu society, Hindu culture was in my blood. How can I join the Christian society? I do not want to lose the enormous wealth of the Hindu heritage. At last, I decided to go on a pilgrimage to see whether I can secure the purity of soul. I became a traveller touching Burdwan, Baidyanath, Giridih, Parasnath, Madhubani, Gaya, Kasi, Prayag, Vindbyachal, Kanpur, Agra, Mathura, Vrindaban, Radhakunj, Gobardhan, Gokul, Mahaban. Everywhere I had a Darshan of all the deities peculiar to the place. But I did not feel that I obtain any spiritual benefit. In particular the monks of Sankar Muth in Banaras challenged me by asking “How is it that your heart is not pure after a Darshan of Annapurna and Bishweshwar?” My answer was - “My heart testifies.” I walked much of the way and nowhere did I suffer much, for lack of food or shelter. At Brindaban a widow gave me shelter where I had to nurse a relative of hers who developed smallpox. I had pure joy in my heart in doing this small bit of unselfish service. When I used to hear Kirtons at Brindaban I was reminded with tears in my eyes of the need of following Christ in order to attain purity of life. Here at Brindaban I made a reconciliation between Christianity and Vaishnavism. A well known Vaishnava devotee of the name of Pandit Damodar Goswami Shastri, M.A. helped me in this by remarking that Christ himself was a real Vaishnava, your love of Christ and out Vaishnavism are the same. I was assured and with rest in my soul I decided to return to my country. I felt no worry as to how to accept Christ rather I had full confidence in God that he himself would do the right thing for me.

In the Light

On my way back from Brindaban I got down at Serampore to witness the Ratha Yatra festival and mela. There I met a Bengali Christian preacher of my acquaintance who used to be in my own district and was now a teacher in the Theological College at Serampore. He took me to his home, heard all about my wanderings in search of peace and salvation. When he with some emphasis said “Then now believe and accept Jesus Christ.” I desperately said “Yes, I will accept his discipleship.”

I never liked the Christian Society; the church never appealed to me. The resolve that I would remain in Hindu society was firm in my mind. My friend introduced me to the Principal of the College the Rev. Dr. Howells to whom I put some questions about the “standards of truth.” Though a great scholar he did not give philosophical answers to my questions but stressed the importance of faith and surrender — Bhakti which satisfied me.

The date of my initiation was fixed on the 8th July 1914 to which I was looking forward with joy and expectation and I passed sometime in meditation, and fellowship with the Holy Spirit remembering the grace of the Lord Jesus - the incarnate love of God. I was baptised at 3 P.M. in the river Bhagirathi in front of the College before a large gathering of students and staff and other towns-people to whom I made a brief extempore statement about my search for truth and peace and faith in Jesus Christ.

After this initiation the missionaries arranged a tea party for certain invited guests. From this public social function I abstained myself, not that I observed any caste distinctions, but I wanted to make it clear that I did not join the Christian Society. Others may call this initiation or rite of discipleship by the name of “baptism” but to myself it was a very distinctive spiritual step having no other implications and in line with similar rites in Hinduism.

At this time I was staying in a small room in a Brahmin family where the news of my acceptance of Christianity reached. But as they loved me no fuss was made.

The Experience of the Holy Spirit

That night I was so overjoyed that I could not remain on the bed. Alone in the dark closed room the dance that I danced with absolute abandon and the joy of it can not be called anything but heavenly. Before this experience of the spirit of God I used to follow in thought the steps of my former sinful activities in dreams and also in awakened state on many occasions and in various ways. But since acceptance of the holy Christian initiation those sinful thoughts never appeared even in a dream. I cannot but attribute this wonderful change except to the activity of the heaven Holy Spirit of God in my life. On this experience of the Holy Spirit rested my realisation of truth and God.

In my later life, about which I shall write further I attained enough of worldly success-name and fame and wealth. But for attachment to and absorption in secular affairs, good though they were as far as they went, and consequent lack and absence of fellowship with the faithful and the saints and above all with God, my life and work would have been more fruitful to the glory of God and good of man, had I the opportunity of closer association with the true disciples of Jesus Christ in the Church.

I present this own story of my humble life to the public so that sinners like myself may ponder over it and may have the privilege of entering the heavenly kingdom of joy and bliss.

— AKSHAYA KUMAR NANDI

(This is the spiritual story of the life of Shri Akshaya Nandi - a dynamic and creative personality whose life is full of interesting anecdotes and valuable experiences. He passed, through humble circumstances into the limelight of society artistic and literary, and of the business world. But in all this a spiritual motive and a moral purpose have dominated in him because of the convictions attained in comparatively early life. He brought to the notice of the World through the Wembly Exhibition the artistic delicacy of the gold and conch shell Industry. He wrote a Bengali book on his European travel which is still very popular. His daughter, a dance Artist herself, is the wife and partner of Uday Shankar the world-famous exponent of oriental dancing art. Other children are in his troupe. He has been known to me all along, but we never had much intimate fellowship. Since last Christmas this interesting man of seventy has been a valued and beloved member of the Ashram. - R.C. DAS, 129, Dashashwamedh, Banaras.)

Spontaneous Expansion of the Church

(A Summary of the Rev. Roland Allen’s Book¹)

Alexander McLeish

WORLD DOMINION PRESS

Our readers have long been familiar with the Rev. Roland Allen’s exposition of Missionary Methods as practised by St. Paul. While many have been influenced by this challenge, nevertheless the weight of old customs and contemporary practice have presented many obstacles to their adoption. That some progress has been made in removing difficulties lying in way of a more indigenous development of the Church is evident. The crux of the application of apostolic example, however, comes from Mr. Allen’s exposition of the New Testament conception of spontaneous Church expansion which he argues the Missionary movement has largely departed from. In spite of this, he points out, the most signal advances of the Church have been made where outside control has been least and where the Spirit of God has led to a spontaneous growth both in numbers of converts and in new churches. This fact has often been commented on. Examples are cited from Madagascar, Korea, the Batik area of Sumatra, mass movements in India, the Niger Delta, the Ivory Coast, Brazil and other countries.

Roland Allen describes how he was driven to the conviction that “spontaneous expansion” was the only way to accomplish the task of evangelisation on a world scale. First, when as a missionary in China working in a diocese covering six provinces with tens of millions of people, he saw that if the first converts did not win their neighbours and establish Churches then any wide degree of evangelisation was impossible. This he realised meant that these first worshipping groups must be fully equipped with all spiritual authority to multiply themselves without any necessary reference to the few missionaries in the area. These might be helpful as advisers, but they should not be necessary to the completeness of the Church or to its power of unlimited expansion. “I had he says”to recognise that we cannot establish a foreign Church, governed and directed by foreigners. If the Church is to be indigenous it must spring up in the soil from the very seeds planted.” He had a vision of these first small Churches² with their own Bishops and Priests spreading over a whole empire. He was early convinced that a foreign directed movement would in the end lead to sterility and antagonism. He sums up thus: “The equipment of small congregations with full power and authority as local Churches would remove most, if not all, of the causes of trouble.” In this way shall we be helpers and not lords over other men’s souls.

The other factor which influenced his thought here was the apostolic example in creating Churches under their own ministry with complete spiritual authority. This is the basis of “spontaneous expansion”, for such expansion must be free from outside control. This means not merely an increase in the numbers of converts, but their organisation into fully equipped Churches under their own ministers which in their turn can organise and bring into the unity of the visible Church any new group of converts in their neighbourhood. Growth in the number of fully functioning Churches must proceed from the beginning along with growth in numbers of converts. Evangelism which ends with scattered leaderless worshipping groups has failed of its chief purpose.³ The formation of such fully equipped Churches means full trust in the Spirit and not reliance on mission policies or ecclesiastical traditions imported and imposed from the schism riven Church of the West. By refusing to exercise such control the door is left open for the Spirit’s action and for a more deeply spiritual type of assistance on our part. There is no reason to fear this order if we believe that the Spirit truly directs the infant Churches. Why should the Spirit be assumed to direct us and not them? Our highest hope lies in knowing that the great things of God are beyond our control.

It is the author’s conviction that only spontaneous expansion can enter open doors, force closed doors, and reap the fields white to the harvest which we can never reap. A great act of faith is called for. There are risks, of course, in uncontrolled zeal must be taken. But it is the suppression of the first zeal of converts which leads to the stagnation, frustration and resentment which we later lament. Freedom like this must reckon with this possibility of mistakes being made and falling short of the high purpose before us. But there is no other way to the greatest measure of achievement.

If Roland Allen could assert twenty years ago that we had come to the end of an era in the expansion of Christianity then today this is still more true. The growth of population everywhere increasingly outstrips the growth of the Church. The work of world evangelisation can no longer be thought of in terms of more missionaries, more residences, more institutions, more money if we seriously desire to see the Gospel carried to the whole world. Past methods and the size of the work to be done have little or no relation to one another. Hence, the author declares that no sound evangelistic policy can be founded upon the idea of sending more missionaries. “A thousand, thousand would not suffice; a dozen might be too many.” For the evangelisation of any country we must look to the free spontaneous activity of the converts and not to the coming of more foreigners.

We are challenged to face the fact that it is our dominant attitudes and training which make spontaneous expansion almost impossible. It is hard for us to believe that a return to Biblical apostolic practice would make possible that expansion which New Testament experience encourages us to expect.

The very real fears which prevent us facing this issue are passed in review. They are grouped under five heads and are discussed at length.

Let us examine them.

1. Fear for the doctrine. He debates our excessive emphasis on the intellectual aspects of doctrine the heritage of Greco-Roman thought. Eastern and primitive mentality moves in a different world, a world of direct confrontation of truth. The direct experience to which witness is borne is what matters most. This is the reality before which all else, including intellectual formulation, is secondary. In our zeal to maintain our doctrine we are in danger of overlooking the reality, of magnifying the shadow and exalting secondary considerations to the first place. This accounts for our fear of the unguided zeal of illiterate Christians and the over-emphasis on a preliminary training in doctrine founded not on their experience but on our Western experience. We rely on, therefore, on our authority, prestige and wealth to transmit our standards to them. We make it as difficult as possible for anyone to teach without passing through a long process of preparation. In so doing we produce sterility in thought and then deplore that there is no sign of an indigenous theology. How could there be? If we cannot ourselves teach enquirers or provide teachers for them, we refuse to go forward. This leads to disillusionment. We make our doctrine so complicated that only theologians can understand it. The simple convert with a living experience is discouraged. We forget that true doctrine always springs out of true experience; divorced from experience to no power. In this the practice of the early Church was superior to ours. It opened the door through spontaneous witness based on experience to unlimited expansion. What is of first importance here is the witness to Christ’s power to save, “whereas I was blind, now I see”. Where this is there can be no fear for the purity of the doctrine. The experience of the Person of Christ precedes all doctrine, and the witness to this enables the simplest believer to broadcast the Gospel far and wide. This has been the experience of the Church in all ages. Yet in spite of this we fear to trust the Holy Spirit to maintain the purity of the doctrine in the witness of those-whoever they may be-who truly trust in Christ.

2. Fear that our Christian standard of morals may be lowered. We here face a similar situation to that which we have just been considering in regard to doctrine. The imposition of our moral codes before there is inner conviction is as harmful as the imposition of ready-made doctrine. We are bound in either case to achieve less than the full Christian standard. The imposition of a moral code with the best intentions leads inevitably to the conception of the Gospel as a system of law. In the end we find ourselves in the midst of the same struggle which St. Paul waged with the Judaizing party. The right procedure is obvious. We must keep the ideal presented to us in Christ before ourselves and our converts trusting the Spirit to reveal the divine standard of morality. This gives freedom for unlimited development which no imposition of external standards can achieve. The issue is freedom versus legalism and this must always be a venture of faith. In any case when we examine them what are our moral demands at the best? They are partial, arbitrary, without agreement and inconsistent with the Gospel of the grace of Christ. Mr. Allen draws examples from African experience in proof of his contention and shows in detail how this demand for adherence to an external moral standard defeats itself. Love is the only law and the whole Christian standard of morals is contained therein. Christ presents us with no moral codes but imparts a new spirit. It is the inward reality that comes before anything external. St. Paul held to his point, against all comers, that Christ was the only Saviour and giver of life. Man always has to face the paradox that he must surrender his own righteousness in order to receive the righteousness of faith through Christ. The law of love in Christ is the only possible standard of morality.

3. We are afraid of establishing Churches before imparting Western education and civilisation. The author’s contention here is that instead of establishing the Church and then assisting in its education and enlightenment, general education and civilisation are put first. Ignorance and obnoxious customs, we say, must be attacked, but, if the Church has not first been established, we can only succeed in building something which has no roots. The wrong order here tends to wrong activities. What is not built on faith in Christ must necessarily be built on some other foundation or justified by some other argument. Western civilisation is not founded on the mind of Christ. The Cross of Christ condemns its dominant spirit. It exalts the “wisdom of this world” and the Cross to it is foolishness Our institutional approaches for culture and enlightenment cannot by themselves lead men to Christ. Our desire to help may give evidence of our concern for their uplift. But as we have learned men are always prepared to absorb the benefits of our institutions without accepting Christ. It is a mistake to think we can permeate non-Christians with Christian ideals. A Christian education can only be given to Christians. Another danger is that if intellectual, moral or social advance come first then our power to bring people to Christ is deflected. We unconsciously create a wrong sense of values. Spontaneous expansion of the Church is dependent on none of these things. It is possible under all human conditions even the most primitive. The way of spontaneous expansion is never easy for such as we are, but its difficulties must be faced and overcome.

4. We are afraid to admit the drastic change necessary in our missionary organisation (depending as it does largely on money and evangelism by proxy) if we adopt the policy of spontaneous expansion. Modern missionary organisation, like all organisations, has its own inherent dangers and weaknesses. It, too, is apt to become an end in itself. Admitted that it has done a great work in these days, it has become too inflexible and elaborate. Its unavoidable genesis under societies” was an initial weakness, and that has led to other difficulties. The organisation is not as important as the new life it helps to inspire in which lies the only guarantee of continuity. Money has always occupied too great a place in missionary planning. It is forgotten, too, that an organisation cannot organise a spiritual movement. It may fix upon persons and posts for a spiritual work which may actually develop round other centres and through other people. An organised work become an immobilised work. The tying of men down to fixed places encourages a paid professional missionary class which leads to the creation of an indigenous paid class to supplement their work. In the end paid agents serving missions become discontented. The ablest men are not attracted. Such paid workers are strictly limited in number, while under a spontaneous expansion programme there is no limit to the number of voluntary workers or to their adaptability. But such spontaneous activity is rarely encouraging as it renders the position of the paid agent very difficult. While this danger is now recognised, past practices and vested interests make it difficult to effect the change over. This is one of the biggest problems which the mission has to face when it hands over to the Church organisation ton. The attitude of the Church to the problem of expansion is different from that of the mission. It can itself be the missionary society. It need not work by proxy. Every Christian may be a missionary. It does not need to create another organisation to compass the task of evangelisation which by its witness it may spontaneously promote. But to do so it must recognise and consolidate the free, unfettered zeal of its members.

5. We fear to depart from our traditional Church organisations and especially hesitate to modify the methods of training for the ministry to which we are accustomed. In the beginning the Church was the missionary society. Because it has ceased to be so societies of those interested have become necessary. While they obviously cannot do the work which the whole Church has failed to do, yet the lost possibilities cannot be restored by simply abolishing the societies. The modern Church is not at all like the Apostolic Church. To-day we have a Church organisation imposed on the top of a missionary organisation, both together denying the right of the indigenous Church to be master in its own house. To complicate matters still further many societies continue to pursue independent policies which cut across the ecclesiastical organisation. So we see the spectacle of “Church Councils” when they feel strong enough demanding the control of mission policy and activities. The actor thinks that the various schemes of transfers to the Church are all palliatives and that the Church will insist in becoming sole master over its own affairs even if it has to surrender financial aid.

   He questions likewise whether the mission is even in a position to train leaders for the fully developed indigenous Church. Missionary selection of candidates will never meet with the approval of the Church. The very type of pastoral and teaching ministry familiar in the West may prove least suited to Churches which need a predominantly evangelistic ministry. The personal and individualistic type of training imposed from the West may be deemed unsuitable The needs of the Church are not sufficiently held in view. Then again the training is too intellectual, it is devised to produce a professional class at the best in only limited numbers but sufficient to create dangerous vested interests cutting across all thought of spontaneous expansion. There were no paid clergy in Apostolic times. If there had been there would be no Church in Europe today. Their ordained leaders belonged to their own Churches. They were the natural leaders and only thus was spontaneous expansion possible on the widest scale.

These are the five fears which Mr. Allen holds prevent the adoption of a policy of Church expansion more in accord with Apostolic practice. The results of the spontaneous witness of the individual are readily admitted. The whole history of the Church bears evidence to that. But the actual leaders of the Church have rarely encouraged such witness as they had no method of dealing with the large numbers pressing into the Church. The problem was to naturally and easily assimilate the converts into fully functioning Churches. The leaders could not face the responsibility of ordaining the natural leaders of these “spontaneous” groups. Still less were they ready to give such powers to those infant Churches that they could duplicate themselves right and left. Even into the Diocese of Dornakal where great liberty to expand was allowed by its late Bishop (who wrote the preface to the first edition of the book we are discussing) he never went to the length of equipping the Churches in the way Rolland Allen advocates. But ten thousand members added annually to the “Church”.

The point emphasised here is that any baptised group of Christians has rights. They have the right to live in any organised Christian Church where the sacraments are observed. They have the right to their own proper ministers. In short, they have the right to be a Church and not a mere worshipping group or congregation. No man has the right to deny them this, but in every case the Bishop or superintending clergy man must fully equip each group of baptised Christians with spiritual power and authority. He ought to deliver to them the creed (the tradition), Gospel, the sacraments and ministry by solemn and deliberate acts. It is upon such action that our author bases the possibility of spontaneous out expansion by thus granting to them their inalienable rights under God.

The Creed belongs to them when they can say “that is my belief”. The Bible too is delivered to each Church as the message of God to the whole Church. Honour is due to those who can read it and even the illiterate, but not thereby unintelligent, should be free to comment on from their experience. The sacraments must be delivered to the Church Baptism must be taught as a beginning not an end. They must be taught simply how to administer and receive it. So too must they be taught regarding the Holy Communion. This act is itself a great teacher which by degrees reveals to the simplest its growing significance. Ministers should be appointed for the proper conduct and administration of the Church’s rites. Ministers are to be given to the Church, not the Church to the Minister. Suitable men are to be found in every group. The new Church should further be exhorted to take the Gospel to their neighbours. The converts should be taught all their teachers know themselves in order that they too may qualify to become a fully functioning Church.

Leaving newborn Churches to learn by experience what it means to be a Church is after the example of St. Paul and does not mean abandoning them to their own devices. To watch over their growth and education is apostolic, to nurse them is not. But such education is not for the few but for all in the Church, of the Church and by the Church. They need to learn how to live the Christian life in the social order in which they find themselves. Such religious education the foreigner cannot impart. They must themselves learn how to govern, how to teach and how to witness. What they thus learn in the local sphere prepares them for similar leadership in wider spheres. In such Churches knowledge of the Bible and power to read it becomes of supreme importance. This need inspires many to learn to read. This is true religious education from which all true enlightenment comes. If it is slow it is true education and not forced on the Church by interested friends. To help this (a difficult task) is to build not for years but for the generations.

If this is the programme of the Churches they will never need to have that kind of foreign guidance and financial support which has been thought necessary in the past. There is no limit to the expansion of such Churches, while under our present policy we have practically reached the limit. There are many questions which spring at once to the readers minds, but there is an answer to them all. If indigenous Bishops are needed they can be appointed in sufficient numbers adequate to the needs of the expanding Church but not necessarily nor probably for such large regions as it is now the practice. The point emphasised is that no elaborate organisation, no great finances, not many missionaries needed. What is needed are the right ideas, a strong faith, and simplicity of purpose under the leading of the Spirit.

Notes

1. Contributions to This Issue

1. The Rev. Pierre Fallon S.J. of the St. Xavier’s College, Calcutta, offers in his brief conspectus of Catholic Christology, a constructive and refreshing challenge to Indian Christian Theology which at the present suffers from the obsession of a presided protestant and evangelical emphasis Christology of the future Indian Church to be healthy and creative in the context of the Hindu heritage must take into account other factors to which Fr. Fallon gives bare hints. We have had happy fellowship with Father Fallon in our association with the Indian Christian Theological Conference and the Christian Society for the study of Hinduism. We wish him Godspeed in his researches into the labyrinthian treasure of Hinduism and into the inexhaustible riches of Christ is the service of humanity and of the Church in India in particular.

2. The Spontaneous Expansion of the Church by Roland Allen. A Digest by the Rev. Alexander McLeish. We very strongly recommended an attentive and unprejudiced study of this book of creative thought by leaders and thinkers in Church Mission circles. Let there be in different centres study circles engaged in answering the question - whither the Indian Church? In these days of uncertainty, fear, hesitation, indifference, inefficiency, want and suffering (caused by political social and economic upheavals, religious confusion and hypocrisy, materialistic scientific triumph, military strength and violence, national struggle, imperialist and colonial domination, capitalist and industrialist selfishness etc.) We need to go to the source of crystal clear light in the New Testament and the fresh springs of life hidden in the early apostolic church. We have to brush aside much traditional stuff that has accumulated through the ages and try to follow in the steps of the Master and of St. Paul. Have we the courage to shed prestige of our connection with the national cultures of other countries and build up the church in India with the experience of the truth, light, strength and grace of the Master on the soil of the beat in this ancient land’s inheritance? If we do not face squarely this question in our blind loyalty to called tradition which is devoid of content for us, we shall soon have to face a destructive challenge from more than one direction.

3. Retreat-Conference in Calcutta. In these days when the old order is yielding place to new-when there is a slow but sure break up in the church-Mission structure and in the structure of the social and religious polity of our country-there is need for quiet sharing of views and experiences and of thinking without reservation so that out of an earnest co-operative search the way may emerge clearly and definitely before the country and the church. There is urgent need for giving up prejudice and the ‘status quo’ and look at things afresh. Let there be these small group conferences and retreats all over the country. There is a good deal of thinking and talking much of which is lopsided and irresponsible. There are serious and constructive thinkers in the community outside traditional circles who ought to be organised and their ideas crystalised and made fruitful. In the South the Bangalore Conference Continuation Committee, the Madras Christo Samaj, the Christian Book Club and the Guardian have done much commendable work in this direction. Let there be similar or other efforts and ventures in the North. We should not be afraid of varieties of opinion. It would rather prove, and lead to, vitality which is so lacking today. Originality and dynamics, rather than tradition and conservatism, will be the solvent of the situation today.

4. Shri Akshay Kumar Nandi was known to us years ago particularly as a pioneer worker in the awakening and uplift of womanhood of the lower middle class in Bengal. But circumstances made impossible any adequate meeting and intimate fellowship. Recently he presented the statement on his internal life before a gathering of educated friends - Hindus and Christians — under the auspices of the Banaras Fellowship. They listened with respect and appreciation and helpfully discussed two issues raised. First, is Baptism only or mainly a condition for membership of the visible church, which is actually a communal and social organisation; or is it really an initiation (Diksha) into a way of life with deeper spiritual implications ? Secondly, can a baptised Hindu live in the Hindu home and society with self-consistency and genuine loyalty to Christ? If Akshaya Babu’s story — his life and example - apart from being a source of spiritual enlightenment and moral strength, can help solve these two important questions in free India both for the Hindu Seeker and the Christian leader — both for Hindu society and Christian Church — it will have rendered a great service.

2. Some Serious Incidents

1. A few years ago a Church, situated at Baruipur not far from Calcutta, was destroyed by the Missionary-in-charge allegedly with a view to selling the landed property. It is said that at first the Mussalman labourers invited for the task refused to touch a church but on the missionary with pickaxe in hand showing the example the workers agreed. At this date nothing but a small part of a wall remains standing. Christians on the spot say that God has cursed those Mussalmans to death. However, that may be, some poor village Christians one day marched to the palace of the Bishop who pleaded ignorance (rather surprising) but assured them of redress of their grievance. A scheme for settling down Christians on the estate with a new church and a tank in the centre has been hanging fire for over two years. Even if this much is actually done and that soon, it will have been some atonement for the sin committed. We leave it to the good judgment of the new Bishop and Metropolitan from whom we expect many things.

2. Since the Garrison Church at Dum Dum Cantonment, near Calcutta tell vacant after partition all kinds of ‘Christians’ have come over and occupied the compound, parcelled out the land and made their huts on it. A part of the Church building itself has been occupied by a refugee family. It seems that protection of the church and organisation of worship is not their primary motive. The selfish idea of possessing land and not paying any rent rules their minds. There are other instances of similar nature of mismanagement on the part of ecclesiastical authority-inefficiency which is not easy to understand. These incidents give a wrong view of sincere and thoughtful Indian Christians who want to settle the question of property on a Christian basis. We again appeal to the new Bishop to set things right.

3. There has been an important place of worship in the centre of Calcutta, known as the Wellesley Church. During our stay in Calcutta years ago we used to join the worship sometimes. There has been an Indian (especially South Indian) section in it who have regularly worshipped there. When the Japanese bombs fell on Calcutta people (even Christians!) lost their nerves and sense and gave it to the Military for use. When it was released recently a huge scaffolding of bamboos was one day noticed around the five-pronged tower of the church. People thought the church was going to be renovated, and were glad. But, lo, one day the central spire was gone. On suspicion enquiries were made, and it was revealed that nothing existed inside except battered walls and roof and that the Church was in process of demolition with a view to making it suitable and selling it for a Cinema hall for which someone had offered a large sum of money. The Indian Christians (Both Bengali and South Indian) occupied the premises and began to worship there and at the same time sued in the courts the missionary-in-charge and brought an injunction stopping further destruction of the church. The whole affair is under litigation. The incident has shocked Calcutta (non-Christians included). Will those who hold power and authority come to their senses and understand that religious properties cannot be so profaned in India and without any consultation with or reference to Indian sentiment and opinion ?

4. A prominent Canon of St. Paul’s Cathedral, Calcutta, Rev. K.B. Ghosh — was disowned and excommunicated apparently on technical grounds and for political reasons. About this a statement appeared in a Calcutta Christian paper. So there ensued a most unpleasant and unseemly tussle between two parties-so much so that church services had to be conducted under police vigilance and several court cases on charges and counter charges are pending. We appeal again to the new Bishop to settle this case speedily and honourably. It has already created a lot of bad blood and misunderstanding among friends and relatives.

5. The former Bible School and Chapel at Howrah on going to be sold out had been captured by a small party with a brave and enthusiastic young man as leader and is being nominally used for worship under great odds. In our opinion the Church authorities (Anglican) should yield and with sympathy developed and use the place for religious purposes in cooperation with those Indians who are keen about it.

These incidents (among many others) are mentioned for the sole purpose that leaders in churches and missions may realise that the present times are out of joints, that they need to shed old attitudes and prejudices, to leave the ruts and old-fashioned methods of administration and evangelisation - that autocracy and prestige will not achieve much in these days when the common man has realised what his status and rights are. Let there be an all round reorientation of policy, of mentality and of relationships. Let there be among leaders simpler faith in the fundamentals of Christianity and let them not put their trust on their learning, on big organisation and on high finances. Let there be a speedy gearing unto the ways of India and much less dependence on imported and borrowed wisdom. Then, true loyalty to Christ and real love of India will combine to produce a happy and prosperous Church in this land.

3. Arrangements in Christian Ashram in Vrindaban

We cannot feel happy over the new arrangements of Christian Ashram in Vrindaban. We have the news from our brother - Rev. A.C. Chakravarty — the Acharya - that it has been registered to the American Methodist Mission Church. What we apprehended some years ago has now come true. The Ashram was started at a great sacrifice and heroically conducted against great odds by a dynamic personality. An Ashram from the Indian standpoint and traditionally is an autonomous institution. To bring it even merely formally under the sway and discipline of the mission-church system, which is utterly foreign in structure and spirit, is a retrograde and unusual step and is the quickest way to kill its soul. It will soon become, we are afraid, another of hundreds of barren and immobile mission stations. There is no doubt that acceptance without due understanding of good financial help from enthusiastic and sympathetic friends, jealousy and misconception have brought about the present position.

A few years ago a conference of a dozen Indian Christian leaders from North India was called on the Ashram premises at the instance of the Rev. Alexander McLeish of the World Dominion Movement. This conference after full discussion unanimously appreciated the work done at the Ashram and recommended that its independence should not be in any way affected rather that all Christians should support it by prayer and active help.

It is sad to think that there are people who believe that spiritual work can be effectively done through organisation and committee. Not so in India. It is also regrettable that Br. Chakravarty has not, all these years, received due cooperation and sympathy even from his India brethren. It is still more painful to think that in western conception Christian charity or financial help must be accompanied by condition, control and watch.

Our hope and prayer is that inspire of the situation as it is, Brother Chakravarty will be enabled to make his contribution, may be, in other directions and not be reduced to a mere mission worker.

4. Suggestions to C.M.S

Many of us individually and through several organisations have made, in the past and recently, several constructive suggestions to the authorities of the C.M.S. and British Methodist Missions working in Banaras to so utilise their institutions, properties and lands that the local churches may be really benefitted and the evangelistic purpose fulfilled in an effective and worthy manner in this great city of Hindus. But for many years our suggestions and ideas have fallen on deaf ears. Authorities seem to be busy about selling properties and employing a number of Indians who will say ‘yes’ to their policies and ideas. We have definite news that C.M.S. is selling the Manse attached to the Godhaulia church, the preaching house in temple lane, and another house in city so soon after the closing of the C.M.S. Normal school and renting it to Government who are conducting their L.T. School for men instead of a Girls training school as promised. The C.M.S. declared in November last through the Diocesan Chronicle that ail properties were being transferred to the Diocese and in the same breath they are running a race for selling out not only here but in other stations as well. Is this a real contradiction or policy to hoodwink Indians? The garrison (or station) church here (St. Mary’s) has a tiny congregation but a huge compound with trees. If adequate use is not made of it the Government may take it away or the surrounding lands. The Church in Fort William in Calcutta so near Chowringhee (area full of Christians) has been converted into a Library. Apathy and inefficiency and lack of vision seem to be characteristic of church and mission organisations.

5. Congratulations

1. We congratulate both Bishop Rockey and the Progressive Methodist Party on the settlement of the dispute over Collin’s Institute - very old Christian High School in Calcutta. It is unsatisfactory that the Christian members of the Committee of Management are all or mostly mission agents but the main contention of the Progressive Party that the school should continue and not be closed has been conceded ‘All is well that ends well’.

2. It is also good news that the Union Church in Naini Tal, the fate of which was uncertain sometime ago, is now being used for worship under the supervision of the Indian Minister of the Methodist Church.

6. The Korean Affair

1. The World Council of Churches through its Central Committee, representing 156 Protestant Churches and 44 countries has approved of the United Nations action in Korea as a police measure. Nobody knows what this police measure will amount to. Meanwhile, the world Christian Church appears to bless war prepare and war.

2. The Indian stand in regard to Korea is a qualified support of U.N.O. resolution against aggression. Moreover, the peace efforts of the Prime Minister reveal India’s spiritual and moral position and put has in a different category.

3. The criticism of Nehru’s peace moves by Western democratic powers and the approval by the World Council of Churches of U.N.O. action reveal the inability of the church and the state in the west (living under Christian influence for so long) to rise to the height of Christian morality. U.K. and U.S.A. are especially showing a consciousness of prestige and a spirit of vengeance. Had they shown a quarter of such zeal in the matter of Kashmir the deadlock would have been resolved long ago. In the cases of Palestine and Indonesia their action has again been dictated by prudence rather than justice. It is also ridiculous how earnestly the U.S.A. are still supporting Chiang. Separated by vast oceans have these great powers any real business (except selfish ends) to be loitering on the Asiatic coast ?

The New Metropolitan

The following resolutions were unanimously passed at the meeting of the Christian Laymen’s Party, Delhi on the 17th July 1950 on the election of the Rt. Rev. A.N. Mukerjee as the Metropolitan of India.

1. The Christian Laymen’s Party, congratulates the Rt. Rev. A.N. Mukerjee, on his election as the Metropolitan of India; and strongly hopes that the appointment of an Indian as the Metropolitan will rid the Church of all the evils of the West and will help nationalist the Indian Church. The Party feels confident that the appointment of an Indian to this position of influence and his Christian way of dealing with the problems of the Church will remove all doubts from the minds of non-Christians as to the national character of the Church simply because Christianity was the religion of the ruling race.

2. The party strongly hopes that the Indian Metropolitan will use his moral and Christian influence TO LIBERATE THE MISSIONARY - RIDDEN COMMUNITY AND THE CHURCH FROM THE ALL-ROUND EXPLOITATION BY MOST OF THE ALIEN CHRISTIAN MISSIONARIES AND THEIR INDIAN PROTEGE.

3. The Party also requests the Metropolitan to use his good offices and moral and spiritual force in having religious and charitable TRUSTS created of all mission properties.

4. It is further requested that the Metropolitan will make it a rule for the Bishops all over India that they should come in direct contact with the masses so that the intermediaries in the order of Church dignitaries may not indulge in politics and join hands with one another as against the interests of the COMMON MAN.

5. The Christian Laymen’s Party assures the Metropolitan of its moral and spiritual support in his earnest endeavours for the SPIRITUAL, SOCIAL AND ECONOMIC SOLIDARITY OF THE INDIAN CHURCH.

ISSUED BY THE CHRISTIAN LAYMEN’S PARTY (Registered) Shop No. 3 and 4 (West), Barron Road, NEW DELHI-1.

(While we generally approve of the sentiments expressed by the Party we would make the following comments:

1. “Evils of the West” will not be removed nor will the church be nationalised simply by appointing Indians to its high offices. The meaning of nationalism is much deeper. Dark or brown skin will not make it Indian while the priestly hierarchy with high salary and prestige governed by so-called democratic methods of the political type will remain.

2. “The Christian way of dealing with problems” must be defined by reference to the Bible and the Apostolic church.

3. Religion of the ruling race and religion with a western organisation and tradition mean more or less the same to our countrymen. The latter still remains with strength.

4. The Indians in mission church systems, however high their position or rather because of their position, and having been trained in the spirit, tradition and method of the said systems cannot be expected to destroy their own systems. “The all-round exploitation” can only be removed and liberation come by a revolution of life and spirit from within and from bottom for which common people must work in cooperation.

5. The transfer of mere management of mission property to Indian trusts while the ownership and title remain with foreign Boards is a delusion and can never solve the problem of the basic weakness of the church.

6. No Bishop in the present setup can be expected to develop mass contacts until and unless every present diocese is divided into ten bishoprics and qualifications of bishops are defined in other terms more in accord with the New Testament.

7. Indulging in politics to the ruin of the common man is the sin, not only of “the intermediary church dignitaries”, but of many in all classes-Bishops, priests, missionaries and Indian laymen.

We have known the new Metropolitan from his youth up. In spite of our remarks we sincerely wish him well.

— Editor)