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IJFM 29 4-07-Richard Subba Rao.Indd ISFM 2012: Still an Exotic? Syncretism in a Hindu Insider Movement: K. Subba Rao’s Legacy by H. L. Richard Editor’s note: Th is article is the revised version of a case study presented at a special ISFM-sponsored track held during the 2012 North American Mission Leaders Conference (Missio Nexus) in Chicago, Illinois. urrent discussions and controversies related to insider movements are overwhelmingly related to issues in the Muslim world. But the dis- Ccussion of insider movements has been deeply impacted from Hindu contexts, where insider phenomena have deep roots. India has produced more notable insider individuals than insider movements, Brahmabandhab Upadhyay (1861-1907) and Kandaswami Chetti (1867-1943) being two early examples.1 By far the most striking insider movement story in church history is the account of the Secret Sannyasi Mission told by Sadhu Sundar Singh (1889- 1929); however there is no historiographical reason to believe that such a mission ever existed.2 A peculiar variety of insider movement developed in the city of Sivakasi in the far south of India starting in the second decade of the twentieth century and continues to the present time, the main peculiarities being that the movement has been predominantly among women and relates in intriguing ways with existing churches.3 Th e movement that developed around K. Subba Rao in Andhra Pradesh, south India, beginning in the 1940s is the best documented and most viable insider movement to have appeared in the Hindu world. Subba Rao was syncretistic in his teaching and practice, and that will be the focus of this analysis of the Hindu insider move- ment that developed around his life and work.4 The Life and Work of Kalagara Subba Rao (1912-1981) Subba Rao’s movement is a specimen of folk religion, and as such there has been little concern within the movement for its history or for the documents H. L. Richard has been involved in ministry in the Hindu world for three it produced. Yet the events surrounding the Subba Rao movement are recent decades and is one of the founders enough that the central incidents can be quite reliably dated. Subba Rao was of the Rethinking Forum. He has published numerous books and articles born in 1912 and married in 1937. In 1942 he experienced a vision of Christ on the Christian encounter with that transformed his life and led to the Jesus movement that continues to Hinduism, and directs the Institute of Hindu Studies. this day.5 International Journal of Frontier Missiology 29:4 Winter 2012•177 178 Syncretism in a Hindu Insider Movement: K. Subba Rao’s Legacy Both the account of Subba Rao’s in the midst of a vibrant critique of all towards Jesus Christ. Along with these vision of Christ and the ministry of religious traditions. In practice—and emphases the idiosyncratic teaching healing in Christ’s name that eventu- surely this was related to the associa- or philosophy of Subba Rao marked ally developed have been preserved tion of Christianity with Jesus—Subba the movement. It is very diffi cult to with hagiographical rather than histo- Rao’s critique of religious traditions estimate the numbers of adherents to riographical concerns in mind. Subba centered on a critique, almost always Subba Rao’s teaching. Th ere was no Rao wrote a song about his conversion a mocking, of Christianity. It is thus formal organizational structure, and experience and that song appears fi rst no surprise that his early years were as will be noted there was opposition in the current collection of his compo- marked by rather severe confl ict with to baptism and sacramental practice. sitions.6 Stories of the development of the established churches. His fi rst Th e movement developed a slogan of his healing ministry lack time frames English publication in 1958 was “no caste, no creed, no religion,” but and dates but are believable. My re- a deeply critical tirade against the in fact was and is solidly rooted in the search, however, did uncover a blatant church and its ministry, fi ttingly en- Kamma (“clean Shudra” in the caste contradiction in accounts of Subba titled Retreat, Padri! A second edition hierarchy) community. Rao’s pre-conversion experience. Th e released in 1972 suggested that church received story is that Subba Rao had relations had improved. The Question of Syncretism no contact with Christians that might The fi rst edition was couched in Th is paper rather boldly proclaims that have infl uenced his vision in 1942. But language commensurate with the Subba Rao and his movement are syn- in fact he had met the noted Pente- unrelenting attitude of the Christian cretistic, but it must be admitted that costal evangelist Lam Jeevaratnam due syncretism is not as simple a matter as to his wife seeking (and fi nding) relief it seems. Hopefully some razor-sharp under Jeevaratnam’s ministry (Richard critique of aspects of Subba Rao’s 2005:45f.). work will be presented here, and in the Fundamental to any understanding of process syncretism will be shown to be Subba Rao is his reactionary rejection a dull knife. Th ere is room for a great of Christianity and its institutions, and Syncretism is not as simple deal of diff erence of opinion regard- this attitude likely explains why infl u- ing exactly what is syncretistic, and ence from Pentecostal Christianity was a matter as it seems. even when it is agreed that a practice ignored. Within the Subba Rao move- or idea is syncretistic there is room ment there is no traditional account for for diff erence regarding what exactly why Subba Rao fi rst rejected Christian- constitutes the syncretism. ity, perhaps because it is considered an For a simple example, consider the obviously right path. Dr. B. V. Subbam- ritualistic opening of Subba Rao ma, who became acquainted with Subba meetings. A large crucifi x (where Rao after commending his work in her religionists and padres towards me, dripping blood plays a signifi cant part) study of New Patterns for Discipling and my own antipathy for them and is central to the manifest devotion. Hindus (1970:94-97), recounted to me their ill-conceived religious routine Is the crucifi x itself syncretistic? Th e that Subba Rao attended the Lutheran and belief of years long past. Strong participants all remove their shoes. Is church in the village of Munipalle for a words were needed then, to express that syncretistic? Or is the Western time, with others of his caste status fol- my uncompromising feelings in the early days of my ministry for my Gu- wearing of shoes syncretistic? Are lowing along due to his infl uence in that rudev, Jesus Christ. The feelings are both neutral? Does motive (as much society. But he and his friends were not still inherent in me, but my voice has as act) indicate syncretism? Dozens of well received by the Christians of Dalit been mellowed by the open mind of candles are lit at the foot of the cross/ background; there was a fi ght about my listeners. (Richard 2005:49, from crucifi x, and handfuls of incense are who got to sit on chairs and who sat on 8 Rao 1972:5) then burned on live coals held in a the fl oor and the Christians claimed the Nothing like actual cooperation censor. All stand with hands folded church had been built for them and not ever developed between the Subba (palms together against the chest) and for these newcomers.7 Rao movement and the established sing the thoroughly orthodox Trini- By the 1950s Subba Rao had become churches. Th e movement continued its tarian “Holy, Holy, Holy” song that known for his healing ministry. He central focus on physical healing, but is sung by all Protestant Christians was also uncompromisingly focused was also certainly a devotional (bhakti) in Andhra Pradesh. Are these acts syn- on Jesus Christ, whom he proclaimed movement centered on faith and love cretistic? Why? Why not? International Journal of Frontier Missiology H. L. Richard 179 No sacramental practice exists in the indu devotional movements are not book centered; Subba Rao movement; is that syncre- tism, or just aberrant teaching/prac- the Christian method of cross-referencing tice? Th e Bible is honored in theory, various biblical statements seems odd to Hindus. but hardly in practice. During meet- H ings there is a reading from the New The Book is a dense jungle; Certainly that was the case regarding Testament, randomly chosen without What do you seek in there? the practice of baptism. advanced preparation, with some com- It is nothing but a fence to guard the ments from the leader following the earth-stained sinner. Baptism was the central point of reading. At the close of meetings there The heavenly guru himself told that confl ict between Subba Rao and is a time of “blessing” where leaders the letter kills; traditional Christians. Subba Rao’s opposition to baptism was neither place their right hand on the foreheads Why don’t you leave that deaden- ing load and go forward? (Richard subtle nor sophisticated. of attendees. At times something very 2005:87-88) like intercessory prayer is off ered, but Forgetting the spirit they held onto the some leaders merely pronounce the Before also off ering a critique let me body and got caught in lustful ways; name of Jesus over people (following fi rst suggest an appreciative reading of They clip the sacred tuft of hair, wipe Subba Rao’s procedure for healing). this stanza. Th ere is a sense in which off our forehead marks, and change Th e hand-on-forehead routine seems the Bible is a dense jungle, and there our clothes; They immerse us in water, wipe away clearly borrowed from Pentecostal is a focus on Bible study that leads to neglect of obedience.
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