Understanding Christ-Centered Preaching: Christo-Centric or Christo-Telic?

While I was in Seminary, one of our professors required us to listen to The Master’s Seminary Chapel Lecture Series on Christ-Centered Preaching. We were asked to take notes however we liked and to turn into him as an un-credited assignment. Following are the short notes I had taken (23^rd September 2016). If you are a student of preaching, this lecture series will clarify the difference between Christo-centric preaching and Christo-telic preaching when we seek to preach a Christ-centered sermon. If you are tempted to stop reading, never mind, scroll down, at least read the summary.

Lecture 1 Dr. Richard L. Mayhue

          He gave an overview of Christ-centered Preaching (CCP) under 3 headings: 1. An introductory overview of recent CCP. 2. Overview of Impropriety or Improperness of CCP. 3. Overview of Legitimate Biblical CCP. His lecture was based on 2 Corinthians 4:5. “Critically important issues.” “Difficult to address like trying to answer yes/no answer to a question “Have you stopped beating your wife?”

          Marks of CCP: Christ-centered theme and purpose. OT alone is nothing. Christ in every text - allegorically or typologically. Redemptive History. Multiple meaning. Explain from OT preaching. However, there are a variety of emphases in the proponents of CCP. Proponents are covenantal in their Theology, reformed or Presbyterian in their denomination.

He argued that they cause an improper view of God, Scripture, and Hermeneutic. He contended that it should be Christo-telic and not Christo-centric.  The picture of Father and Spirit is dim in their practices. He gave a good overview of the times Christ is mentioned in the Scriptures - in each chapter and books of the NT.

He suggested that we must be a new covenant Preacher to be a Legitimate Biblical CCP Preacher.

 

Lecture 2 Dr. Busenitz

          He gave a Historical Perspective of CCP. He compares CCP to Allegorical Preaching. The outline can be noted as follows - 1. The Church Fathers (Allegorical). 2. The Reformers (Allegorical). 3. The school of Historical-Grammatical Hermeneutic across the century.

          Allegory is common in the early days, even in the times of Jesus to Philo to Origen to Luther. Their intention was noble, however, the method is not justifiable. Allegory is closely associated with Typology. The meaning of the Scripture is one - not four or five as thought by Origen and others. Luther said allegory is empty speculation.

          Historical-Grammatical Hermeneutic is traced back to Theodore of Tarsus to Chrysostom to Calvin. Calvin is Theoc-entric preaching.

          In the end, he gave three lessons learned from Church History:

1.  Allegory is dangerous, so we must avoid it.

2.  Good motives do not justify the bad method.

3.  There is a close link between Allegorical Preaching and CCP

He finished with 2 Tim 2:15-16

 

Lecture 3 Dr. Chou

          He gave the evaluation of CCP’s Hermeneutics. His lecture is based on 2 Tim 2:15. Three Headings are noted: 1. Explanation of CCP Hermeneutics. 2. Evaluation of CCP Hermeneutics. 3. Sufficiency of Historical-Grammatical Hermeneutics. Chou gave lots of helpful information about many things, apart from his evaluation of CCP.

          He defined and explained what “meaning” and “significance” is. Legitimate implications must be derived from the meaning of the text, for it is often that there can be lots of implications. CCP says that the contextual meaning is good, but not enough. They say, “Christ is the subject topic of every text.” “FCF is the window to the gospel……. and is brought out by analogy of contrast or comparisons.” [FCF - Fallen Condition Focus]

          In evaluating it, he said the proponents employed Redemptive theological hermeneutics. He also evaluated the proof texts of the proponents. He explained those texts in their contexts and concluded that it establishes Historical-Grammatical Hermeneutics rather than CCP Hermeneutics.

          Finally, He made a case for Historical-Grammatical Hermeneutics. He proved what it means and the ramification of both kinds of Hermeneutics. He said Biblical Preaching based on Historical-Grammatical Hermeneutics is a mandate. Historical-Grammatical Hermeneutics is more than sufficient to expound the glory of Christ.

          He offered three ways how Christ is observed in OT: Prophecy of Christ, Preparation for Christ, and Christ as Participant. Historical-Grammatical Hermeneutics lets the text speak and brings forth the multifaceted of the glory of Christ. He demonstrated that by NT use of the OT.

          He challenged the listener that the proponents of Historical-Grammatical Hermeneutics must first demonstrate it before pointing to others. We must be studious and honor Christ, not only on Pulpit but also in our Preparation. “Not just in the end but the means.” “Are you willing to do the high and noble task?”

 

Lecture 4 Dr. Mook

          He demonstrated WHERE and HOW is Christ in the Old Testament. The primary text of his lecture is 2 Timothy 3:16. He mentioned Christ and Apostle preached Old Testament. Then he talked about the Messiah from Historical books, Psalms, and the Prophets. Jesus as Prophet and King and Priest can be understood only from the proper knowledge of the concept of each role in the OT. CCP without proper regard to that context can dilute and misinform the role of Christ. He mentioned various Scripture portions where Messiah is in it.

          He criticized Graeme Goldsworthy’s Interpretation and his hermeneutics. Goldsworthy overrides the Authorial Intent by his covenant theological approach. He took the example of Psalm 1 and Isaiah 2:1-4.

 

Lecture 5 Dr. Essex

          He gave the evaluation of CCP Homiletics. The question is not who is against Preaching Christ. Bryan Chapel has put CCP on the evangelical map in the 1980s. The heritage of CCP is Allegory or excessive of Typology.  Dr. Essex gave an impression that CCP has gone into the evangelical map like a storm because of His (Chapel) credentials and skills, and not necessarily because of Biblical basis.

          Christo-telic (points to) and Christo-centric (about) must be distinguished. For Chapel, the Redemptive historical model which is the “Fallen Condition Focus” is employed to get a Christ-centered sermon. The redemptive nature of God. “Find out all (both regenerate and non-regenerate including the Apostles) failures, and God’s response to those failures.” “Grace” is big, but is that the central, all the thrust of all passages?

          “Every Expositor should be textually driven, and audience sensitive,” said Dr. Essex. “We are all fallen. How do we live out now?” is what CCP wrestles.  Homiletics is a study of the preparation and delivery of the homily. Theo-centric, Spirit-centric in Romans 8. The proof text of CCP Proponents are not the model of preaching, it must be understood in its context. Triune-Centric must be done. Salvation is not done by Christ alone.

          FCF is done by a theological construct (Presbyterian - redemptive-historical hermeneutics and homiletics), a pre-understanding before coming to the text. “Not as a fallen man, but as a called man in Eph. 4,” says Dr. Essex. God’s character is not just grace - but omnipotent, supremacy etc., not just a redemptive aspect. Preach where Christ is. Chapel is though not monotone, but there is a sameness in all his sermons. His sermon is almost predictable, thus it is not from the text but an imposition on the text.

          He concluded that it is not a personal attack, but an argument. Be a discerning Preacher.

Lecture 6 Dr. Murphy

          He lectured on the theme of how to preach an Old Testament text. He maintained that Sidney Greidanus has done lots but the covenantal based conclusion is not agreeable. “Christ is not ultimately the point of every text even in the NT,” says Dr. Murphy. “Spurgeon is a Christ-centered Preacher.” “I do not make Christ every point of my sermon, however, I do not hesitate to refer Christ in any of my messages,” says Murphy. If you want to preach Christ, preach from NT.

          3 Basic Principles of how to preach OT for today’s context: 1. Christ is rightly seen in many passages. If He is the point, make it; such as Gen 3:15, Ps 2, Isaiah 53. 2. Christ is neither the point, nor even remotely the point in some passages. It is an abuse of text if you preach Christ there. Such as “our Pastor preaches Calvinism” would be the symptoms. 3. Christ is not the only truth the Church needs to know. Acts 20:18-27; 1 Cor. 10:6ff “not just to see Christ but to learn a spiritual lesson.” Eph. 4:11; 2 Tim 3:16.

          Greidanus mentioned 7 ways of Preaching Christ from OT. Some of them are good. Genesis 1 is a perfect world and does not have a redemptive aspect. Greidanus finds it difficult to preach it. The message what the Church needs is not just Christ - Genesis - creationism is important.

          In an evangelistic context, it is completely appropriate to make Christ the point. Even then, one must handle the text properly in the context - not with creativity to make Jesus the point. We must preach the whole counsel of God - week after week.

 

Summary:

          Christ-centered Preaching must be defined properly before we talk about whether we are for it or against it. If it means Preaching Christ, every minister of NT Church is given the mandate to do so. However, the issue is whether one should preach EVERY sermon from ANY passage of the Bible with Christ as the subject. The answer is “No!”

          Also, one should not preach ONLY Christ, and nothing else even from the New Testament. Christian needs the whole counsel of God (as Dr. Murphy points out Acts 20:18-27; 1 Cor. 10:6ff; Eph. 4:11; 2 Tim 3:1).

          The legitimate Biblical model of Christ-centered Preaching is Christo-telic.  Christo-centric is wrong both in homiletic and hermeneutics when you force into any and every passage of the Bible.

          The legitimate way of exalting Christ is to preach Him where He is. Forcing in where He is not, is abusing the text, and rips off the richness and God-intent purpose of that passage which He puts in His wisdom.

          We are not supposed to force in Christ where He is not, however, we do not need to hesitate to refer Christ when appropriate. Especially, in Evangelistic settings or depending on the audience, one can make Christ as the subject, provided one handles the text properly in the context. This is not the norm. In fact, why should one preach from where He is not there when there are scores of Christological passages available?

What does it mean to preach Christ? It means to preach Christ where He is found. It is almost everywhere in the NT. We are NT people, designed and called out by God. We can give more time and effort there. In the OT, there are passages where Christ is found explicitly (Messianic, etc.) we preach there Christ.

Even in other passages, we may have a Christo-telic-approach (pointing to Christ for the ultimate fulfillment), but not as the theme or subject of the passage. Do we need to PREACH CHRIST? Yes, faithful to the text.

Christo-centric Method is on a slippery slope. It has the heritage of the Allegorical Method. It portrays negligence of Spirit and Father (we should be Triune-centric, and also preach the whole counsel of God, some for examples, and so on). It will weaken theology because the other doctrines are forcefully replaced by the message of Grace. The redemptive-historical method in every sermon would starve the congregation from other aspects of God’s Attributes. Also, it will make the sermon predictable and superficial.

Pride

Did Saint Thomas come to India?

 

Apostle Thomas, Bartholomew, and the Origin of Christianity in India.

India has been widely known to the world centuries ago even before the birth of Lord Jesus Christ. The book of Esther mentions the name of India (Esther 1:1). Jews are believed to be present in India since 562 B.C. Strabo in 5 A.D. mentioned the trade between the Roman Empire and India.[1] Since Parthians were hostile to Rome, Greek traders tried to avoid Parthians and used the route of India, West Pakistan (modern Hyderabad), and others through the Red Sea and Arabian sea.[2] Moreover, India was famous for pepper, silks and others. Odoric wrote in 1324 that pepper is found only in India (Minibar), nowhere else in the world.[3] India has been a well-traveled place for centuries.

The coming of Christianity to India can be traced back to the Nestorian Church of Mesopotamia, part of Persia on the east side of Syria which is under the influence of Antioch, which in turn is under the influence of the Eastern Church (Greek-speaking Orthodox Byzantine Church).[4] There was a great connection between the Christians of India and the Church of Mesopotamia (Syria) from the earliest history. Geographically and for Trade and Commerce between India and the world, India is connected to the East.

One of the earliest assumptions that part of India has been evangelized (Christianized) is recorded in A.D. 196 (Bardaisan’s Dialogue of Faith).[5] India is believed to be evangelized by Apostle Thomas since 52 A.D. Tradition says that Apostle Thomas and Apostle Bartholomew preached the gospel in southern Arabia and parts of India. While Thomas is believed to remain and die in present India, Bartholomew left for other areas (without ministering in present India).[6] Tradition has that Apostle Thomas started from Jerusalem to Parthians to Medes to Persians to Arabia, and to India, then to China, and back to India and died.[7]

Acts of Thomas (180-230 A.D.) gives a lot of stories about the Apostle Thomas in India. Eusebius quoted Origen about the Apostle Thomas in India (185-230-254 A.D.) The Church of Edessa mentioned Thomas of India in 250 A.D[8].  Bishop Dudi of Basra is confirmed to visit India in 295-300 A.D. Hymns of Ephraim mentioned that Apostle Thomas died in India and his bone was in Edessa (306-373). All these give strong evidence about Apostle Thomas's ministry in India. Other sources like Marco Polo affirmed it. The Syrian Christians of India strongly continue to affirm it. The Portuguese when they came to India found them to be a long tradition.

Let’s evaluate it:

1.     The absence of the 1^st century writing about this makes scholars to doubt it.

2.     There were other Thomas in India.

3.      Some of the legendary and mythological writings found in Acts of Thomas and the traditional sites in India, and the beliefs of Syrian Christians concerning Thomas are ludicrous.

4.     India is a general name for lots of nations in the region, Apostle Thomas probably did not reach India.

5.     Other missionaries or Bartholomew could be the cause of the existence of the Syrian Church.

However, the absence of a 1^st-century account does not mean it is false. There are many things which first-century account did not acknowledge it. There were at least 2 important Thomas in India: Thomas Kinan (merchant) in 345 A.D[9], Bishop Thomas of Marga in 840 A.D[10]. Christians have been in India for more than a century even before they were born. Therefore, they cannot be confused with the Apostle Thomas. Regarding the ludicrous story, instead of rejecting it because of some accuracies in it, it is very much probable that at least the coming of Apostle Thomas, preaching, speared, and death happened. Concerning the objection that India is a general name, though true it is, writers, merchants, and traders knew India specifically. India had been widely known for its resources. Concerning the existence of the Syrian Church in India, there are no other traditions than the Apostle Thomas tradition[11].

Conclusion: The tradition that Malabar has cannot be disproven. The affirmation of some Church Fathers such as Ambrose, Gregory, Jerome and others indicate that (it is very probable) Apostle Thomas had indeed come to India. Granting this, India has a legacy of the Apostle. God’s grace reached India earlier than America or most of Europe. The church continues to grow (without complete destruction) even in all kinds of circumstances over the centuries. God’s grace has reached once more to India in the form of colonialism in the modern age. As of now, the church grows exponentially in its missionary duty which was not much there in the Syrian Christians. Our generation too needs missionary activities and even more!

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[1] M.K. Kuriakose, History of Christianity in India: Source Materials, 1

[2] William G. Young, Handbook of Source Materials for Students of Church History

[3] M.K. Kuriakose, History of Christianity in India: Source Materials, 25

[4] C.B. Firth, An Introduction to Indian Church History

[5] Ibid, p.14

[6] Amr the son of Matthew in 1340 A.D. (M.K. Kuriakose, History of Christianity in India: Source Materials, 26)

[7] As documented by William G. Young (25) and C.B. Firth (p.3-4) in their books. William G. Young cites Eusebius for the traditions in the footnote.

[8] William G. Young, Handbook of Source Materials for Students of Church History, 212

[9] William G. Young, Handbook of Source Materials for Students of Church History, 409

[10] Ibid, 21

[11] C.B. Firth in p20 and footnotes mentions that Thomas tradition overwhelms Bartholomew tradition.

The Zeal of the Pioneering Missionaries In India

Years ago I was given 7 thick books to read and write a review for each book within a week. It was a tough assignment that every seminarian must not be surprised by. They were about Indian Church History. As I read them, I admired the zeal of the pioneering missionaries for winning souls for Christ and the sovereign work of God throughout history. This post is a reproduction of the reflection I had taken then– the evangelistic zeal of the earliest missionaries to India, which we ought to imitate for the spread of the gospel and to fulfil (obey) the Great commissions more effectively.

Three areas we need to imitate:

Firstly, their passion for the spread of the gospel irrespective of their sound or erroneous doctrine. Jesus was the greatest missionary. He was so passionate that He came to seek and save the lost (Luke 19:10). Before his earthly ministry was over He commissioned that all believers must spread the gospel in one way or the other way (Matthew 28:18-20). Therefore, all of us must be passionate to spread the gospel. The earliest missionaries to India were very passionate. Francis Xavier would visit the sick, travel to many places to spread the gospel. He would even go along the street calling for people. Menezes based on his belief that the Pope is the Vicar of Christ (which of course is false) would do anything to bring the Malabar under the Papacy. William Carey came all the way from England, despite the denials and rejection of him by his church to preach the gospel to India. He was not highly educated but was never intimidated.

Secondly, their compassion for the lost soul enduring hardships and sacrificing their lives. Ziegenbalg and his friend had to endure the bad relationship they had with the captain of the ship even before they reach India. William Carey, despite his poverty and England’s forbidding of missionaries, risked his life to enter India. Christian mission is never an easy way (cf. Matthew 7:13-14). They not only endured suffering but also had suffered in seeing their loved ones suffered. Carey’s wife and daughter died in India. What a heartbreak that must be! Carey did not turn back. He continued to work – harder and more fruitful.

Our Lord Jesus Himself says that we must count the cost of following Him (Luke 14:25-33). It is to put God’s way before anything. These people of history endured suffering and hardship. The reason they did what they did is because they were compassionate for the lost souls. Jesus wept out of compassion in Bethany (John 11:35). Scripture tells us many times about Jesus’ compassion for people (Matthew 9:36; 14:14; 20:34, etc.) We ought to do things because of our compassion. It is said that Carey would weep and weep for the lost sinners in his prayer. He helped abolish Sati. He established an institution to educate the people of India. Other missionaries gave away even their small salaries for the poor Christian. Why is our evangelism fruitless? Could it be because we have no compassion for the lost souls?

Thirdly, their reliance and confidence they have in God to fulfil (obey) the Great Commission. The reason and motivation for our evangelism is because God is interested in saving people (John 3:16-17; 1Timothy2:3-4). In fact, Jesus said that His sheepfold comprises all tongues, nations, and tribes. He predestined that the elect would be saved through the hearing of the gospel (Romans 10:17). Thus we do evangelism not because we have clever ideas or anything but that we trust God. No amount of hearing the gospel will save anybody; no amount of wise argument will convert anyone to Christ; no amount of gifts to poor people will lead them to Christ; if the Holy Spirit does not work (cf. John 3:8). We must rely on the Holy Spirit of God.

However, Jesus promised His disciples that He would be with them throughout the ends of the earth (Matthew 28:20). For us that is true – we have the Holy Spirit in us, we have the Bible, the word of God which is living and active, converting the soul (Hebrews 4:12; Psalm 19:7). Thus we do evangelism knowing the power of God and His faithfulness (1Corinthians1:18). We cannot do God’s work without trusting God’s faithfulness. We cannot have confidence in our ideas or anything except in His word. That’s what the earliest missionaries to India did. They rely on God and trust God. They were confident in God. William Carey said, “Expect Great Things from God, and Attempt Great Things for God.’ History has given the verdict that William Carey indeed expected great things from God and attempted great things for God.

Carey came to India from a group of people who did not believe much in evangelism. Carey because of his reliance and confidence in God came to India despite the British government’s disapproval. He lived in India by faith without much help or no help at all from England for his survival. He worked in a factory. Then he tutored himself in languages. He became a professor. He established institutions. He translated the Bible into many Indian languages. He did that because he relied on God and had confidence in the power of the Word of God. Are you trusting God? Are you convinced that “… in it (the gospel) is the power unto Salvation” (Rom 1:16-17)?

Let us learn from church history and imitate them. Paul told us to imitate others who are worthy of imitation (1Corinthians11:1). We do not need to imitate them in all areas (and rightly so) but we must imitate their passion for the spread of the gospel, their compassion for the lost sinners, and their reliance and confidence in God of Salvation. Amen!

Jubilee: Proclaiming the Favorable Year of the Lord

Jubilee: Proclaiming the Favorable Year of the Lord 

“The Spirit of the Lord God is upon me, Because the Lord has anointed me To bring good news to the afflicted; He has sent me to bind up the brokenhearted, To proclaim liberty to captives And freedom to prisoners; To proclaim the favorable year of the Lord And the day of vengeance of our God; To comfort all who mourn, To grant those who mourn in Zion, Giving them a garland instead of ashes, The oil of gladness instead of mourning, The mantle of praise instead of a spirit of fainting. So they will be called oaks of righteousness, The planting of the Lord, that He may be glorified.” Isaiah 61:1-3 [NASB, emphasis added]

Nobody likes to miss Golden Jubilee. As I write this, I receive exciting phone calls telling me to come home for Jubilee. Indeed, any Jubilee is very exciting! However, I used to wonder what Jubilee is all about, didn’t you? Read along with me as I attempt to address it in this short article.

 What is Jubilee?

Nowadays, Jubilee is understood as many things. We even have Silver and Platinum Jubilee. The word Jubilee comes from Leviticus 25:8-10 which refers to the year after every seven sabbatical years, i.e. the 50^th year. The basis for this commandment is the Sabbath (meaning “rest”). God created everything in 6 days and rested on the 7^th day. Every 7^th day is a Sabbath, every 7^th year is a sabbatical year. Israelites shall work for 6 years and cease to work in the 7^th year. They don’t need to worry because God promises miraculous harvest in the 6^th year for them to survive till the harvest time of the 8^th year. Seven sabbatical years equal 49 years, and therefore the 50^th year (Sabbath of the Sabbatical Years) is known as the Jubilee.

 Significance of Jubilee

Long before the Israelites entered the Promised Land, God gave this commandment to them through Moses on Mount Sinai to be taken seriously. However, there is no record in or outside the Bible about Israelites observing Jubilee. 2 Chronicles 36:21 indicates that the Israelites were taken to Babylonian exile because they failed to observe it. How they failed to observe it is not difficult for us to surmise as we have read the incident of Israelites going out to gather manna on Sabbath, even when Moses had commanded them not to (Exodus 16:22-36). They wouldn’t trust the power of God to sustain them.

 Jesus, our Jubilee

Apart from the themes of rest and trusting God, Jubilee is also to set captives free: free from slavery, free from debts, and allowing them to start afresh (Leviticus 25). This is what Isaiah is alluding to in Isaiah 61:1-3. In the book of Isaiah, we see him prophesying judgment and the coming Babylonian captivity of Judah. He also prophesied the Salvation of God to His people, especially in his last 27 chapters. He foresaw their mourning, and in effect is saying, “Rejoice for Salvation has come.” This passage is not exactly about the literal Jubilee of Leviticus 25, but in the words of John F.A. Sawyer, it is ‘a sermon on it.’

The phrase in v1, “to proclaim liberty” and in v2, “to proclaim the favorable year of the Lord” is the essence of Jubilee. According to v1, this is what the anointed prophet (Messiah) would be doing at the end of the exile. He comes to comfort His people, which is likened to the joy of Jubilee. The actions described in Isaiah 61 is not something the nation had done, nor could a mere prophet like Isaiah accomplish it. In Luke 4:17-21, Jesus said that it is fulfilled in Him.

 What to Proclaim?

The ultimate purpose of this proclamation is the glory of God, and its effect is the joy of the people clothed with the garment of praise (v3). Let’s focus only on the phrase “to proclaim the favorable year of the Lord” of verse 2.  The infinitive ‘to proclaim’ has the idea of drawing someone’s attention to establish contact. It is intentional and true for all, and accessible to all the hearers.

The message is the ‘favorable year’ of the Lord. It means it is the year acceptable and pleasing to God. There is no more condemnation, punishment or banishment. Isaiah foresaw their suffering and mourning in exile due to the judgment of God. Now, God is going to show His mercy on them. Isaiah contrasted their (present) suffering and (promised) joy in such a way that it looks nonsensical to neglect this proclamation. He pictured them as if they are yearning eagerly for this favorable year when they would come back to their land, rebuild their home and society. What a comfort for them at last!

This favorable year is ‘of’ the Lord. The people do not deserve, nor can they coerce or cajole God; it is the sheer acts of God’s Jubilee. God is the planner and He shall be the fulfiller too. Salvation is of the Lord.

 Why celebrate Jubilee?

First of all, our Jubilee is not that of Leviticus 25 for a few reasons. a) We aren’t Jews, but Christians; the Jubilee was good news to Israel, but not necessarily to non-Israelite. b) We aren’t under the Mosaic covenant, but the new covenant; we aren’t promised the miracles of the 6^th year. c) We don’t have any property assigned to us by God. Moreover, it also means we shouldn’t expect the blessing of Jubilee (cancellation of debts, returning of lands, etc.) without considering these facts.

We celebrate Jesus, the true Jubilee. In him is the forgiveness of sins, and the deliverance from slavery to sin and from the yoke of Satan. We are given the citizenship of heaven. We are made acceptable to the holy God. We are made sons and heirs of God. Our treasure is laid up in heaven. We are clothed with the righteousness of God. We are indwelled by the Spirit of God to live a just and godly life.

We Christians continue to proclaim this truth until the return of Christ that it is the favorable year of the Lord. As 2Cor. 6:2 reiterates, now is the acceptable time for salvation. If you have not received Christ, wouldn’t it be joyful to hear Him say, “Come to me you who labor and are heavy laden, and I will give you rest, and the one who comes to Me I will by no means cast out, but give eternal life” (Matt 11: 33; John 6:37; 10:28)? And must we not be faithful to His calling as He has been faithful to us all these 50 years? And when we pursue Christlikeness, all the significance and implications of Jubilee shall make sense to us and others!

Recommended Readings:

1.      Social Justice and the Poor by Kevin De Young

Mass Conversion In India - An Analysis

pictorial representation (not actual)

THE ANALYSIS OF MASS MOVEMENTS IN INDIA

I.                  Introduction

Mass conversion to Christianity is happening among both Roman Catholics and Protestants. The effectiveness of “mass conversion” must be a matter of serious concern for every church planter. A study done in 1928 by a team on mass movement is the major background for this article. That study was the first critical survey of mass movements in India. It was financially supported by the Institute of Social and Religious Research, New York in association with the National Christian Council of India. At the onset, a few definitions are given so that the terms are rightly understood in the context.

Mass-Movement is said to happen when a group (not necessarily everyone, but more than a family) is accustomed to exercise social and religious authority over the life of individuals that compose the group. It happens not just in Christianity, but also in Hinduism. Caste- It is not easy to define. Though it can be divided into four types, in practice it is more than hundreds. It is more than the ancestral occupation. For example, some Brahmin serves, and also some Sudras become warriors and kings. Outcast does not mean ostracized. It means untouchable by higher caste such as by a Brahmin. When somebody is ostracized based on defying caste, he is as good as dead. He can either take refuge in the lower caste or just be lost. A person cannot exist outside the group (caste) in a normal village environment.

Now the below discussion has been divided under various headings to trace from its inception and also to highlight the strength and weakness to serve as a guiding policy for future Church planting.

II.               How these Churches came into existence?

One person will be saved and on account of this person after a few months or a year, or a good amount of group will be converted. This is how Churches were founded. Such type of phenomenon can be noted with the Chuhras caste in Punjab, Karens in Burma, Gonda caste in Patna, Mehras in Bastar, Mala caste in Raghavapuram, Gara caste in Orissa, Uraons & Mundas in Chhota Nagpur, and the Chamars in Ghaziabad (The founders of the Indian Church by Dr. Donald A. McGavran). The powerful Christian testimony of the particular individual was the magnet that attracted others also to the Gospel.

III.           Social and Economic Background of the Converts

·        Social

The survey documents reveal that the mass converts are low caste people. They are poor, illiterate, and exploited by the higher caste people. They face untouchability, restriction of trading rights, service deprivations, difficulty in getting drinking water, discrimination in schools, and were enforcing themselves an attitude of inferiority. Initially, they faced lots of persecution for their conversion. This would also cause a few people to turn back to Hinduism.

·        Economic

Mass-movement seems to happen only among poor people. However, the survey documents show that a few well-to-do people are influenced after seeing the lifestyle of these converted people. The survey reveals the following pattern of the people. Caste places restrictions against acquiring wealth and so they were very poor. The sources of income of these people are like labor work in fields in villages, coolie, labor in town and cities, owning agricultural lands, cattle, goats, and poultry. People also emigrating from villages for better opportunities like sweepers, servants in hotels, domestic services, stone cutters, clerks, chowkidars,(a few teachers, doctor, nurse). They are in heavy debts and sometimes forced to do labor, work without pay. They struggle with the very basic need for food and also an average person has one or two meals per day.

IV.           Strengths of the influence of Mass conversion on the converts

The survey paints a good picture regarding mass-movement conversion for the following reasons.

·        Social

They have stopped responding to karma as they worship the “true God”. They have a desire to share the blessings with others. Social status has improved due to personal cleanness and education.

·        Economic

Mission agencies were willing to support the converts. They came forward to help depressed people through health service and better housing. The new lifestyle reduced wasteful expenditure and their education enabled better employment and more money.

·        Spiritual

In the church, believers were growing spiritually by practicing and memorizing creedal knowledge. The believers gave importance to Sunday for attending the church. The Church was very strict concerning family and marriage.

·        Witnessing

After getting converted evil practices were cut down in villages like gambling, eating dead meat, sorcery practices. Changes that took place, in honesty and changes of the temperament of convert are worth noting. New practices took over like– worshiping God, singing hymns, and church service. These allowed them to witness the Gospel. People of the villages noticed that changes in them. Thus they could witness through their good behavior as noted down earlier.

·        Schools

The initiative to start schools was a great blessing. The motives were to equip them to read the Bible, to train the next generation, and for the abatement of social oppression and poverty. Mass movements lead to the common idea of planting the Church and Schools. They were able to get a good education which led to their socio-economic growth.

V.              Weaknesses of the influence of Mass conversion on the converts

·        Social

The woman started taking the lead in certain settings even in Churches. The issue of child marriage still persisted. Westernization was adopted.

·        Economic

Imitational expenses were high.

·        Spiritual

Indiscipline was observed in Church services in the form of interruptions and distractions. Practicing Idolatry and the use of charms still continued among some. Church administration was in Chaos. Less instruction before baptism, baptism was given in the mass/mela, and also systematic teaching/discipleship was lacking after the mass conversion. Poverty in the initial days caused them to depend on the missionary agencies to support. Church Discipline was not firmly practiced and also the Pastor showed partiality in certain cases. Pastoral care also lacked leading to stunted Christian growth. This could be the main reason why the Sudra community mass converts engaged in remarriage and other vile things even though once they were boldly proclaiming  Jesus Christ.

·        Schools

The focus changed from evangelizing to the development of the community and the missionaries were heavily burdened. The literacy program was not also very successful.

VI.           What do we learn from Mass movements?

We live in a time where people criticize mass conversion movements. They criticize the motives underlying Mass-movement conversion. Some believe that it is a heresy and is entirely secular and most of them– unworthy. Some became Christian for materialistic gain. Mass-movement is not a missionary method. We cannot practice or create it. There are lots of incidents telling us to be very cautious about it. However, multitudes are coming to know the Truth as they bring along with their relatives and neighbors. Moreover, in Indian villages, the caste group is the chief center of influence for effective witnesses.

VII.       Conclusion

 We must be thankful that the mass conversions took place according to the sovereign will of God. However, as enlightened by the survey results we should not be satisfied at this point. If so, all our suspicion (nominal Christian, westernization, heresy, self-righteousness) would become true. We should be doing more. We should disciple the converted souls. They should be equipped with the sound doctrine for a strong conviction. The mass movement lacked proper Church administration. So it is highly mandated that this movement needs more pastoral care, fellowship and must be organized under proper leadership.