Rethinking “Rethinking” by H
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Gospel Ferment in India among both Hindus and Christians Rethinking “Rethinking” by H. L. Richard n the early and middle decades of the twentieth century there was something of a “Rethinking Movement” in Indian Christianity. From Ithe discussions stirred up by the remarkable leaders of that movement, “Rethinking” in the context of Indian church history refers to concerns to develop deeply Indian (contextual, in today’s terminology) expressions of biblical life and faith as against traditional patterns of Christian discipleship which were introduced to India from abroad. The most noted expression of the Rethinking Movement, which gave it its name, was the book Rethinking Christianity in India. This Rethinking book was prepared in anticipation of the Tambaram International Missionary Conference held just outside Madras in 1939. The Rethinking Group (as the contributors to that volume and some of their friends are commonly known) objected severely to numerous aspects of the agenda of church and mission leadership both internationally and especially in India. More explanation of the Rethinking Group and their concerns will be presented later in this paper. The paper seeks to outline a broad history of Rethinking, considering both forerunners and descendents of the Rethinking Group as well as that group itself. The topic is vast and so a focus is placed on conferences and organizations specifically concerned with analysis of the work of Christ in India. The point of the paper is to rethink the Rethinking agenda and analyze its continued relevance at the present time.1 Three different types of “Rethinking conferences” will be considered, with examples from each being introduced at some length. There have been numerous conferences over the decades that were called for broad and comprehensive discussions of church and mission policy and practice. These broad conferences are the first type to be considered. It is tempting to leave such conferences out of the survey as not being particularly focused on “Rethinking.” But clearly a great deal of Rethinking went on in these gather- H. L. Richard is an independent ings, and to ignore them would be to distort the overall picture. The second research scholar presently focusing on issues in South Asian culture and type are highly activist groups that met not merely to rethink issues of the religion. gospel but immediately organised themselves as new churches intending International Journal of Frontier Missions 19:3 Fall 2002•7 8 Rethinking “Rethinking” H.L. Richard 9 to do things right rather than merely Anglican Henry Martyn and the are references to what later became talking about what previously was Presbyterian Alexander Duff, while the Rethinking agenda. In fact, some wrong. The third type can be consid- also assisting in the conversion from of the radical Rethinkers to be men- ered as properly and fully Rethinking Congregationalist to Baptist of the tioned below addressed the Calcutta groups since their one agenda was great Adoniram Judson! 1882 and Bombay 1892 gatherings. creative rethinking of the meaning and Early missionaries were aware of In Bombay in 1892 the early expressions of Christianity in India. their pioneering situation and of the Rethinkers were given a platform to These groups met specifically with seri- facts that they had much to learn present their position. Kali Charan ous objections to existing Christianity and were certainly making mistakes Banurji and J. G. Shome, both and sought alternate models and meth- along the way. Carey is famous as a Bengalis about whom more will be said ods, but without immediately form- Bible translator but also translated the below under “new church attempts,” ing themselves as new church groups. Ramayana so that other missionar- spoke for a radical change in the way The paper will close with thoughts on ies could learn about Hinduism more Christianity functioned in India. Rethinking today. easily than he and his colleagues had Banurji presented a major paper on learned. This sense of missionary the topic “The Native Church—Its Comprehensive Discussions cooperation soon led to conferences Organization and Self-Support,” while Four examples will be given of to discuss aspects of mission work. Shome’s comments in the discussion conferences called for broad discus- As Calcutta was the first great center were reported in the printed volume sions about church and mission in of Indian Protestant missions it is no from the gathering. Banurji’s optimism India wherein the Rethinking agenda surprise to find the first large confer- in light of his being given such a plat- (concern to develop deeply Indian ence there in 1855, with 55 members form is perhaps understandable: expressions of biblical discipleship) from 6 missions attending. In 1857 had a part. The decennial missionary That the missionaries of India, workers from 7 societies met in conferences of the late 19th century the majority of whom represent Banaras. In 1858 in Ooty 32 mission- foreign missions, should, in confer- will first be noted, followed by the aries from 8 societies in South India ence assembled, embody, in their successor to these gatherings, confer- and Ceylon gathered (Latourette programme, the conception of ‘The ences associated with the National 1978 [1944]:129f). Native Church’, is an indication of Council of Churches in India. Stanley momentous significance. It signi- Jones’ Rethinking agenda at Sat Tal These and similar meetings paved the fies, on their part, a readiness to ashram will be briefly noted before way for the four great decennial mis- recognize the ideal that the Native recent Roman Catholic Rethinking sionary conferences held in Allahabad Church in India should be one, in 1872, in Calcutta in 1882, in not divided; native, not foreign. conferences are introduced. Nay, it conveys the promise that, Bombay in 1892, and in Madras in The Decennial henceforth, they shall not impose 1902. There was never a fifth gather- by rule, upon the converts they are Missionary Conferences ing as the great international gather- privileged to gather, the accidents of There is room for a great deal of criti- ing at Edinburgh met in 1910 with denominational Christianity, at once cism of missionary policy and work strong Indian involvement and in the divisive and exotic, with which they in India (and the rest of the world), follow-up gatherings after Edinburgh themselves happen to be identified. and critical historical study is vitally the National Christian Council (Banurji 1893a: 121-122, italics in original). necessary so that the mistakes of the of India (originally the National past are not repeated again in each Missionary Council of India and later Shome commented on his own succeeding generation. But it is fitting the National Council of Churches in optimism and enthusiasm, but also on to begin on a note of high commenda- India) was born as a permanent body how he was brought down to earth: tion for one aspect of past missionary to discuss and deal with mission and When I came into this hall and the endeavor. That is, critical reflection church issues. Scripture was read to us, my heart and meetings to analyze and even Reports from the four great decennial leaped for joy, but I was very much minutely dissect all aspects of the disappointed when I heard that we ministry of the gospel. missionary gatherings were published were not to discuss whether there and are available in the best theo- should and could be one Church Interdenominational cooperation is logical libraries. A mere glance at organization, the Indian Church, one of the striking features of the the contents pages is enough to show but only how to best adapt the vari- Protestant missionary movement that the intent was comprehensive ous existing Church organizations and is nowhere seen more clearly discussion of every important area to the wants and circumstances of than in India. Protestant missions of mission life. Evangelistic, educa- the country. I must say the subject of the discussion for this session began with a Danish king sending tional, and medical work were always German missionaries (all Lutherans) as worded did not convey to my discussed; “the native church” was mind this idea—the subject was not into a mission later funded by British always a topic, except in the second ‘Native Churches and their organiza- Anglicans. Baptist William Carey gathering in Calcutta where a similar tions’ but ‘The Native Church and was an evangelical ecumenist who subject was instead termed “native its organization’—clearly pointing welcomed and encouraged the agency.” In all of these reports there out for our consideration, as to International Journal of Frontier Missions 19:3 Fall 2002 8 Rethinking “Rethinking” H.L. Richard 9 whether the Indian Christians were the mirth it provokes. It is a capital as the basic approach to Christian to remain divided into so many joke. (Chenchiah 1938:188) communication in India is obvious sects, or whether it was desirable Yet decades of denying that to all observers. But it illustrates the and possible for them to organize lineage of the Rethinking movement themselves into one Church. (Shome Christianity is a foreign religion and 1893:157-159) affirming that the church in India is while reminding that frustrating Indian seem to have induced a state failure was the lot of early Rethinkers, Banurji concurred with similar disap- of self-hypnosis, and certainly no one and there is no human reason to hope pointment and an explanation that today dares laugh at the Church of for better at the present time. much opposition was based on misun- South India and similar denomina- derstanding: One can only highly esteem mis- tions and their institutions. Rethinkers sion leaders for meeting regularly to The announcement by the Chairman who try to point out that “the emperor consult and reflect and seek to learn [W.