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

The Seeker

Volume Date Issue
5 April 1951 2 
    Ye shall know the Truth and the Truth shall make you Free

— Jesus Christ (John 8:32)

This little occasional pamphlet will stand for:

  1. Review and criticism of important events and opinions.

  2. Advocacy of radical and independent thinking.

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

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

  5. Freedom and toleration.

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

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

Contributions will be gratefully acknowledged.

Price - Annual 3/-, Single copy -/8/-

Editor - R.C. Das

Khristpanthi Ashram Benares

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

  2. Objects:

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

  3. Methods:

    1. Worship
    2. Service
    3. Literature

  4. Membership: Open to Christians and others interested

  5. Activities:

    1. Evangelism among orthodox groups, and educated men
    2. Retreats and Conferences
    3. Lectures on the moral and spiritual life

Gifts will be gratefully acknowledged.

Office — Working centre - Library and Reading Room:

129, Dashashwamedh,
R.C. Das
Benares
India

Printed by B.N. Dutt, at Eureka Printing Works, Benares.

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

The Gospel for the Times

  1. The fear of the Lord is the beginning of wisdom. King Solomon in Proverbs 9:10.

  2. Righteousness exalteth a nation. King Solomon in Proverbs 14:34.

  3. He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty. Psalms 91:1.

  4. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of heaven: but he that doth the will of my Father which is in heaven. Jesus in Matthew 7:21.

  5. And ye shall hear of wars and rumours of wars; see that ye be not troubled. For nation shall rise against nation, and Kingdom against Kingdom: and there shall be famines and earthquakes in diverse places. Jesus in Matthew 24:6-7.

  6. Whence come wars and whence come fighting among you? Come they not hence, even of your pleasures that war in your members? Ye lust, and have not: ye kill, and covet, and cannot obtain: ye fight and war; ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may spend it in your pleasures. James 4:1-3.

  7. Put up again thy sword into its place; for all they that take the sword shall perish with the sword. Jesus in Matthew 26:52.

  8. If any man shall kill with the sword, with the sword must he be killed. John in Revelations 13:10.

  9. Be at peace one with another Jesus in Mark 9:50.

  10. If it is possible, as much as in you liveth, be at peace with all men. St. Paul in Romans 12:18.

  11. Follow after things that make for peace. St. Paul in Romans 14:19.

  12. Live in peace. St. Paul in 2 Corinthians 13:11.

  13. Follow peace with all men. Hebrews 12:14.

Meditation

  1. Easter is over. Has it any meaning for me, for you, for our nation, and for the world? We have observed, may be in all solemnity, the death anniversary of Jesus Christ and rejoiced on Easter Morn perhaps in some cases with a hilarity not befitting the occasion. Has it all been a memorial and a festival like hundred and one other similar events? Then the church will go down and the world with it.

    If Good Friday not as an event to be remembered annually, but as a perpetual power of God’s eternal love his self giving and grace - leading to their repentance and acceptance of the forgiving virtue of the finished work of God — has given us a renewal of life in power, freedom, love and glory — rising from, and above, the buried past into a joyous present and a hopeful future as happened to the Lord of life and death, who conquered disease, death, corruption - sin - for us men and for our salvation - then indeed in all the gloom, uncertainty, hate and violence around us, we shall be pathfinders, torch-bearers and conquerors indeed and the world will be grateful to the church of Christ, otherwise we shall be a curse and a by-word. This reflection ought to make us humble and introspective.

  2. The fear of the Lord, Righteousness, Absolute Faith in God, sincere following of the Lord Jesus Christ, not mere lip-profession must be the characteristics of the Christian of today. Such a Christian, who is the salt of the earth and the light of the world, is badly needed to save the nation from disintegration.

  3. Lust, covetousness and anger - the primary passions of man - are leading individuals, groups and nations to utter ruin. Can Christian individuals, groups and the church - redeemed white by the Blood of the Lamb lead others to new life — unity and cooperation, brotherhood and fellowship ?

  4. How many are there in the Church — prepared to follow in faith the path of peace, whatever the cost? Is not India being stirred and inspired by the Spirit of the Prince of Peace who seems to be thwarted and blocked among his confessing and professing brethren? “When the son of man cometh shall he find faith upon the earth” Luke 18:8.

The Late Father M.C. Chakravarty of Calcutta

(As I knew him).

I knew him - not as a mere convert from a respectable Brahmin family — not as a mere priest in the Anglican sacerdotal systems - not only the founder of a Brotherhood and Mission. But I knew him as a man - a humble, friendly, guileless man who honestly tried to follow the path of the humble Nazarene and the Crucified according to his conviction. After leaving Calcutta in 1918, I used to meet him occasionally, and he would pour out his soul of agony, disappointment and radiant hope. We hail from the same district, Dacca, in East Bengal that has given to the church of Christ, a number of dynamic personalities who have had a fire burning in their souls. He was a rebel and fighter but not theoretically or outwardly. His very life and work was a critique of much in the mission church system. The foundation of St. Andrew’s Mission and Brotherhood on an independent (administratively) basis was a revolutionary act. As Vicar of St. Mary’s he got accepted by the congregation a hymn book which contained lyrics written by non-Anglicans and even non-Christians. It cost him. His language and translation of the Prayer Book was also revolutionary. He complained bitterly of racial arrogance and western domination in the church. He lashed against the English nature, the English prestige, the English organisation of the Anglican church and in the heart of his heart he devoutly longed for a truly Indian and national church. He gave vent to his feelings and convictions once in the Diocesan Record which disturbed a veritable hornet’s nest. He was not popular, but much respected thoroughly hated by reactionary vested interest and by authority. This is the inner man I knew. Other things were superficialities. Will his hope be realised?

— R.C. Das, Banaras.

Mistaken Missionary Methods

(Rev. C.D. Baldwin, ex-lieutenant Commander RIN, is the Secretary of the East Pakistan Christian Council, and serving in the American Churches of God Mission, Bogra, East Bengal).

Introduction. No attack, veiled or otherwise, upon any person or mission is intended. I seek rather to express principles which should govern the missionary enterprise.

  1. The missionary programme is laid down categorically and in crystal clear terms in Matthew 28:19-20. I believe as much in this Great Commission today as when I first came out as a missionary. But I confess that I am appalled at.

  2. The lack of progress in Christian mission achievement thing seems wrong somewhere.

  3. The machinery. The four wheels upon which the chariot proceeds are.

    1. Evangelistic Work.
    2. Educational Work (i.e. Educational Evangelism).
    3. Medical Work (Medical Evangelism).
    4. Social Work including all types of industrial for (Social Evangelism).

    If the chariot is to register any real advance, it should be guided by a definite policy to give needed direction. Too many missionary enterprises and personnel, are like the man who “sprang into the saddle and rode rapidly in all directions.”

  4. Has your Mission Society a definite missionary policy? If not, why not?

    Look briefly at policy at the Home Base. Perhaps the majority of missionaries of over twenty-five years’ service abroad at time consider the new missionaries not all that could be desired. We are inclined to raise our eyebrows at the types of missionary selected by the Board. While of the opinion that the newer type of missionary is better equipped academically than were the older types, there appears to be in some a lack of ‘the sense of vocation’, a certain aloofness.

    Now look at mission policy on the Field, unless your mission has a declared policy, governing and unifying all its effort, there must be a lot of waste of time, effort and money. Hence, a strict division of labour is absolutely necessary.

    What should be the policy in regard to:

    Evangelistic Work? There can be only five possible relationships between the mission and the resulting church. These are:

    1. Where the church is subservient to the mission;

    2. Where the mission is subservient to the church;

    3. Where both are equally important and independent of one another though co-operating fully with each other;

    4. Where both the mission and the church remain equally important and independent in their respective organisations, but yet recognise some other organisation as authoritative, to which they both become subservient;

    5. Where both mission and church lose their separate identity and merge themselves into a new body and become an entirely new entity … become in fact, integrated.

    Which of these five is your mission’s guiding policy ?

  5. Mistaken Missionary Methods on the Field. It is easy to state a problem: it is not so easy to offer a correct solution. Here, however, is an attempt to do both, even though they suffer from the weakness inherent in all generalisations.

A. Wrong Tactics. Have we not allowed mission properties to determine missionary and evangelical progress? Is it not a fact that some missions have certain stations which MUST be manned every year, whether they are really worthwhile or not? It would seem that where there have been no results for about twelve years, that particular mission station either was not opened according to the will of God, or else has outlived its usefulness. When will we stop ploughing on rock? Why continue sowing on known stony soil? Your life is too short to waste in unproductive effort.

But what are the alternatives? Suppose that a certain mission station has been quite unresponsive for twenty years or so, what should be done about it? There seem to be for such a station four alternatives. These are:

  1. Offer the mission station and its complete plant to the church.

  2. Sell the station.

  3. Retain the property, budget for it annually and doom beautiful lives to disillusionment, disappointment and eventual despair! And the Board will expect these missionaries when on furlough to give ‘inspiring’ addresses on their station work! Such addresses express wishful thinking rather than the cold statement of facts which would indicate sheer failure, or such little success as not to have been commensurate with the love, labour, lives and money invested. Yet it has not been the missionary’s fault: the Sower was Good; the Seed was Good; the Soil was Bad.

  4. The only other alternative would be to quit, and start afresh elsewhere. Avoidable frustration is surely not the will of God. You may say that this recommended withdrawal is a counsel of despair. No. On the contrary, it is a counsel of courage. Why don’t we use new tactics? Why don’t we become mobile, not tied down to our immovable property?

B. Wrong attack. In Bengal, for example, where the population is about 78% Moslem, there are societies working which have not one European missionary qualified to meet the Moslem’s need of Christ, nor yet the Moslem challenge to the Christian Church. There are some societies which have no Indian staff qualified to deal with the Moslem situation.

C. Wrong Target. Is it not a fact that missions generally do not set themselves out to win the intelligentia; rather the attempt is made to win those of a lower stratum in society and the illiterate. While not deprecating the latter, it seems to me missions generally would make greater progress if we won for Christ those who are of high caste and of unquestionable erudition. The composition of the Christian community is sometimes of such a low social stratum as to be repulsive rather than attractive to the high caste and erudite.

D. Wrong Equipment. We still go on broadcasting the seed in the bazaars; we still show the magic lantern and distribute tracts. While not belittling these methods of evangelisation, I suggest that the centre of broadcasting the good news has shifted even in village India from the bazaar to the press, the movies, and the radio.

E. Inadequate Staff. Is it not a fact that Satan sees to it that he keeps most missionaries pinned down to their desks by a lot of administrative details and thus nullifies the major parts of the contribution that they might otherwise make ?

Some newer missionaries may allow themselves to become accustomed to conditions against which they now vigorously protest. I have known some who in their ardent advocacy of mission work in their own stations have even sought to justify those very conditions which once they condemned. May God save us from that, and give us the courage, to throw from our shoulders known encumbrances.

[These are excerpts from Mr. Baldwin’s article published in the N.C.C. Review - February 1951. - Comments by Editor.

  1. Definite mission policy. We should add that among the newer missionaries are to be found many, who not only do not have a sense of vocation, but hold ultra modernistic views on Christology and the Bible. Sense of vocation is the result of orthodox convictions.

  2. Relationship between Mission and Church. Nos. 3 and 4 are healthy. No. 5 is artificial and impossible. Yet many missions and churches are rushing headlong towards integration a most unnatural relationship. (Vide “Seeker” February 1951 Note No. 5)

  3. Tactics. The word is too inadequate, military and so unworthy of application to the task of Christian evangelism. “Approach” is a better word.

  4. The Sower is not always Good nor the Soil always Bad. It needs spiritual discernment not mere rational calculation.

  5. Not mere “new tactics” or mobility, good though in some cases, but approaches along religious psychology of Hinduism and Islam should be discovered. This necessitates a deep and honest study of the practices, doctrines and institutions of the Indian religions at least by some workers and in specific spheres.

  6. Not only European missionaries but Indians who are qualified to meet, not only the Moslem’s need of Christ, but also that of the Hindu, are rare to find even after 150 years of missionary activity in North India.

  7. Mr. Baldwin’s emphasis on the importance of work among the intelligentsia is timely - but not only for the reason that he suggests viz. the low caste Christian is repulsive to the high caste — which is not so true today as it used to be. But there is a deeper reason. The educated and high caste Christian alone can supply the necessary leadership in the church today. He alone has the gift and power to experiment on new approaches such as Ashram, Sanyas, lay leadership, prophetic ministry, educational evangelism etc.

  8. It is not a long way from “Bazaars”, “magic lantern” and “tracts” to “the press, the movies, and the radio”. These have some use in some quarters. But the true Hindu seeker and religious man will bracket them altogether as too cheap and irreverent for a religion like Christianity which he wants to see expressed in dynamic personal, collective and institutional life.]

An Introduction to the Constitution of the Church of India, Burma and Ceylon

A Brief History

The history of the Church in India established by the Church of England Missionaries during the days of the East India Company for the propagation of the Gospel and for the welfare and advancement of Christians in India is a story of progressive ascent towards the right of self-determination. Ever since the establishment of the foreign missions in India vital changes in substance and procedure occurred from time to time for the better. In this direction a substantial step towards the Independence of the Church in India was taken in the year 1927, when before passing of the Government of India Act, 1935, it was represented to the Government of India that as the position of the Church of England in India has changed considerably since the time when the East India Company provided religious Ministration for the benefit of its Christian employees and as the Church in India is now in a position to govern its own affairs, an Independent Church which should be in harmony with but not subject to the Church of England, should be established in this country. The Government of India found themselves in sympathy with this desire for the creation of Independent Church. The scheme was according recommended to His Majesty’s Secretary of State for India in Councils. After mature deliberation, the Indian Church Measure, which was designed to effect the severance of the Union between the Church of England and the Church of England in India on March 2nd 1927 and the Indian Church Bill which contained provisions incidental to and consequential on the severance was introduced in the House of Lords on May the 10th of the same year. Both the Measure and the Bill passed successfully through the various stages of Legislation to which they were subjected and the Indian Church Measure, 1927, and the Indian Church Act 1927, by an order passed by His Majesty in Council came into operation on the 1st day of January 1928.

The Constitution

The territories now in Pakistan, the territories now under the Indian Republic, the territories now in Ceylon and the territories now in Burma have been designated as a whole as the “Province of the Church of India, Burma and Ceylon”. This province has been divided into Dioceses and the Dioceses have been further subdivided into parishes. The Head of the Province is “The Metropolitan” The Head of a Diocese is “The Diocesan Bishop” and the Head of the parish is known as “The Vicar or the parish priest”.

The Province

The seat of the head of the Province is known as “The See of Calcutta”. The affairs of the province as a whole are governed by a council known as “The General Council of the Church of India, Burma and Ceylon”. The subordinate bodies, which are appointed by the General Council are (a) The Episcopal Synod, (b) The Standing Committee, (c) The Statutory Rules Board, (d) The Court of the General Council, (e) The Indian Church Trustees and (f) other committees appointed by the General Council from time to time. The Metropolitan and the President of the General Council has powers to appoint members of the committees, councils, Boards or commissions to aid and advice the president and its General Council.

The General Council

The General Council is a body formed by the representation of (a) The Bishops of the Church of India, Burma and Ceylon (b) The clerical and (c) The Laymen representatives of the Church in the Dioceses thereof, and it is divided into three groups known as The Episcopal Synod, the House of Clergy and the House of Laity.

Ratio of Representation by Lay Workers in the General Council

  1. The Episcopal Synod (No Voice of Layman)

  2. The House of Clergy (No Voice of Layman)

  3. The House of layman (No voice, as all the laymen who are nominated or elected by the Diocesan councils are either the paid workers or the persons who can be influenced by the members of the Church High Command.)

The ratio of representation in the above three houses is one third, but that can also be varied by the representation of coadjutor or the Assistant Bishop.

Ratio of Representation by Lay Workers in the Diocesan Councils

  1. The Diocesan Bishops (No Voice of Layman).

  2. The House of Clergy (No Voice of Layman).

  3. The House of Laity (Three fourths are elected, and one fourth are nominated. Some voice in the house no doubt, but no voice in the Diocesan Council as a whole.)

Whose Policy, Actions and Commitments

Those who are majority in top-most circle i.e. in the Bishops House. Who are those?

The Foreign Christian Missionaries (Mostly)

What Is the Remedy Now?

The remedy is that all the foreign Missionaries who are really sincere towards the Indian Church should declare themselves to be the citizens of India, or they must have no power to vote in any council, Board or committee. This is the only remedy.

Appeal to the Government of India

Now that the foundations of the Sovereign Democratic Republic of India have been well and truly laid and that we have our own constitution and fundamental rights to shape our destinies according to the true spirit of the doctrine as propounded under by our Christ the Saviour, it is not too much to ask our National Government to come to our aid in the democratisation of the Indian Church. Up until now the Aliens and their Stooges have enjoyed the monopoly of the religious and Charitable properties vested in them for the welfare and prosperity of the Christian public and exploited these to serve their own end. Lack of self ascertainment on the part of Christian Laymen gave them a free hand in church matters. The Christian Citizens of India have now realised the seriousness of the situation owing to the apathy and indifference on their part so long, and they are now determined to replace the old order by the establishment of a Sovereign Democratic Republican Church in India for the control of the affairs of all the Churches now established in India. The days of autocratic control must be numbered and every Christian citizen of India must be allowed to have a voice in the Church Affairs.

It is therefore prayed that steps may expeditiously be taken by an Act of Parliament to terminate the control of Aliens who are holding trust offices in various religious and Charitable Trust bodies in this land and to democratise the Indian Church.

ISSUED BY THE CHRISTIAN LAYMEN’S PARTY (Registered). St. Stephen’s Church Compound, FATEHPURI, DELHI.

(Branch office)

Dated 24th March 1951.

For favour of Circulation Please.

Notices

  1. Retreat Conference of independent workers and church leaders. April 28 to May 7 (inclusive). Continuation in Almora till end of June. Main theme - “The evangelisation of India by the indigenous church in the context of the cultural heritage and political condition of the country.”

  2. Banaras Institute of Hinduism: provisionally fixed for October 13th to November 10th next. For both 1 and 2 communicate with R.C. Das, 129, Dashashwamedh, Banaras.

  3. Books worth studying by Christian workers:

    1. The Conflict of Religions in the Roman Empire by Dr. Glover.

    2. In the steps of St. Paul by Morton.

    3. In the steps of the Master - Do.

    4. How I found God by Rev. A.C. Chakravarty, Christian Ashram, Vrindaban. Rs.3/-.

    5. “Antarjiban” (Internal Life), Bengali by Sri Akshay K. Nandi Price 2 or 3 annas Tract Society, 44, Lower Circular Road, Calcutta.

    6. The strength of the Christian churches by Rev. L. Watts, “Farley” Ootacamund, S. India.

    7. The Spontaneous Expansion of the Church by Rolland Allen, “Farley” Ootacamund, S. India.

    8. “How to present Christ to a Hindu” by R.C. Das, 129, Dashashwamedh, Banaras. Price -/4/-.

An Appeal

At Champahati, 15 miles away from Calcutta in the South, a small Christian Community is growing up. About 20 Christian families consisting of nearly 150 members have permanently settled here and more are coming to settle every year.

This small Christian Community lacks two very vital things, first A CHURCH, and second A CEMETERY. At present Sunday services are held in a small room, a place not suitable for worship. For burying the dead, no proper arrangements exist.

To meet these objectives, an organisation was formed in 1938 under the name of CHRISTIYA SAMAJ (Christian Society) consisting of Christians, irrespective of denominations.

Time has now come to apprise you with the progress that we have made so far: a plot of land measuring one bigha or 1/3rd of an acre has been purchased for the building of the Church. On the 16th April 1950, the foundation of the Church has been laid, and the rest remains to be done.

We, therefore, humbly beg to appeal to all lovers of Christ to help us with their generous contributions to meet these two most important needs of the Community. Though the Community is a small one, yet it is growing every year. But it is financially very much handicapped. So, we seek your co-operation and sympathy for the achievement of our objects.

We trust this appeal will not go in vain but with the grace of God will bring us the necessary funds for building a CHURCH, a PARSONAGE and a CEMETERY. These will approximately cost Rs. 15,000/- Indian money, or €1,666/- English money, or $4665.00 in American money.

Your contributions may kindly be sent to Dr. A.K. Roy, Treasurer, Christiya Samaj, P.O. Champahati 24, Parganas, West Bengal, India.

On behalf of
THE CHRISTIYA SAMAJ, CHAMPAHATI
SAM BISWAS, President
SUHRIT KUMAR MONDOL, Chairman
Church Building Committee
REV. J.C. SIRCAR, Priest-in-Charge

(We are happy to commend this noble effort to the prayer and sympathy of the Christian public. From our personal experience we can say that it deserves full support. - Editor)