Submitted by: Joseph M

Topic: Church and Churchless Society

Introduction

In this assignment we are going to discuss about Church and Churchless Christianity, where
is in Christian society still many believers of Christ not believing in Church. Even though
they are accepting Jesus as their personal saviour they are not showing keen interest in
including into church community. Though we do not know the exact factors leads to
Churchless Christianity, let us discuss something about how they differ with Churchless
Chirstianity.

Theme of Churchless Christianity: When a hindu accepts Jesus Christ, he does not come
out of his hindu community, rather he takes Jesus in.

1. Mystery of Church

The origin of the church lies in the entire action of God in Jesus Christ, from his birth to the
sending of the Holy Spirit on the disciples at Pentecost which the Christian community
considered as the fulfilment of the expectation of the prophets of the Old Testament (Joel
2.28; Acts 2. 14). In the Spirit Christ becomes the Lord of his Church. The Church owes to
the Spirit its existence and continued life. Holy Spirit is indeed the soul of the Church. From
the first moment of faith in God’s salvific act in Jesus Christ, the Church was seen as
something given by God. That’s why the believers called their community “Church of God”
and “people of God”.1

1.1. The Nature of the Church

We have just seen that the early Christian community understood itself as God’s Church
(Ekklesia) which, as shown in the New Testament, refers to: The whole body of the
redeemed, all those whom the Father has given to Christ

But further reflection on the nature of Church has lead her to understand herself as the
whole body of the faithful, including not merely members of the church who are alive on
earth but also those who whether in heaven or in purgatory, form part of the one communion
of saints. Considered thus, the church is understood as the Militant Church, suffering Church,
and the Triumphant Church; and the community of all whom, from the beginning of the
world, have believed in the one true God, and have been made His children by grace.2

1
Hirudaya Swamy Sakarias, Belonging to the Church Without Baptism Of Water? (Delhi: ISPCK, 2009),
125,126.
2
Ibid., 129.

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1.2. Unity

If the believers in the early Church were of one heart and soul, it was not merely
something sentimental. Their unity in different aspects of their daily life:

 Unity in their attachment to the Apostolic teaching

 Unity in their social and communal life
 Unity in their cultic celebration

The unity promised by the Christ has to be on earth the visible manifestation
of the divine union. Paul sees in the visible unity of the body of Christ an
external sign of the oneness of the spirit who dwells within it. There is, he
says, “one body and one spirit” (Eph 4.4.).3

2. Church Structure

The search for a Christian Church which is really representative of the poor and shares
in their struggles and expectations, their sorrows and hopes, must inevitably include the issue
of Church order and Church structures.

As we have already said several times in this work, there are in our time many Christian
communities which have taken a clear option for justice and liberation in the social conflicts
in our world. They are becoming increasingly involved in movements of solidarity with the
oppressed and they are urging their constituencies to involve themselves in efforts to combat
racism, in struggles aimed a changing social economic and even political structures. 4

3. The Role of the Church in Nation Building

“The church is the sign of hope for the world. In the midst of disintegrating tendencies, the
Church stands as an empowering source for nations and peoples who have lost hope”. The
division between Church as the source of hope and empowerment on the one hand, does not
reflect the actual life situation.

On other hand there is that universal Church, the body of Chirst, which is the hope of the
world. But this Church need not be confined to the membership of the organized church as
we see it today.5

3
Hirudaya Swamy Sakarias , 129- 132.
4
Julio de Santa Ana, Ed., Towards a Church Of The Poor (Geneva: World Council of Churches, 1979), 173,
174.
5
A. George Ninan, Church & Society (Mumbai: BUILD, 2001), 224-226.

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4. The Identity of The Churchless Christians

“Followers of Christ outside of the church” are known in many different ways and forms.
Narayan Vaman Tilak from Maharashtra, proposed to establish “God’s Darbar” (A
fellowship of baptized and non-baptized followers of Christ) to attract Indians to Christ. By
reading all these perspectives we understand only one thing that all these people are
following the Christ but don’t want to follow Christianity.6

5. Churchless Christianity is Against Scriptures

The Invisible Church’ also presents a challenge to the ways in which we worship. Some
people have drifted away from church because they do not feel that it connects with their
everyday life. The Gospel is unchanging but that does not mean that our ways of ‘being
church’ should remain unchanged. The Gospel is for the ordinary and the everyday and if our
congregational life feels removed from the ordinary and the everyday, then it is not reflecting
the Gospel. These are just a couple of examples of the issues raised by “churchless
Christians”. There are many more that could be addressed here. However, there also has to be
a challenge to “churchless Christians”. The church has always and will always get it wrong
because we are fallen and sinful humans, so it is inevitable that we will hurt one another.
By expecting the church not to fail they are being unfair. The Bible is very clear about God’s
purpose for the local church and throughout Scripture the expectation is that believers will
gather in local groups to encourage and challenge one another. By removing themselves from
the local church “churchless Christians” are setting themselves against Scripture.7

6. According to Subha Rao

Subha Rao was an interesting contemporary leader of a “Hindu-Christian Movement”

in Munipalle (Andhra Pradesh). He was well known for his devotional meetings and his
works on divine healer, no less than for his outspokenly critical views on institutional
Church. For him the meaning of faith is to become one with Jesus, and therefore to follow his
example in everything, especially in loving service. So, he has no wish to whatever to be
associated with the visible organization of the Church, feeling that it is enough to be one with
Christ, and live out that unity in service of others. Even Subha Rao’s admires that the
language he uses about the organized Church is ‘harsh’. Thus, he also forces on one theology
of being followers fo Christ without being the member of Church.8

7. M M Thomas

Thomas would clearly embrace the notion of what Hoefer calls “churchless Christianity”
but would rephrase it by simply saying that the church does not always exist as a defined,
visible community, but can be formed within other religious communities, such as Hinduism
and Islam. He states this explicitly when he says that the “Church” can “take form as a
Christ-centered fellowship of faith and ethics in the Hindu religious community.”40 The fact
that these followers of Jesus reject the sacrament of baptism is not, according to Thomas,
because they do not wish to identify fully with Christ, but because, in India, baptism has
become “a sign not primarily of incorporation into Christ but of proselytism into a socio-
6
Ibid., 250-252.
7
A. George Ninan, 167-170.
8
Robin Boyd, An introduction to Indian Christian Theology (Delhi: ISPCK, 2014), 273-275.

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political community involving rejection of their [own] socio-political-religious
communities”. Since baptism as a “transfer of communal affiliation” is understood in India as
an act of hostility towards your own culture and social background, it makes a travesty of the
true nature of baptism. Therefore, according to Thomas, we should not insist that the
sacrament of baptism is a mark of the true Church. In this case, their rejection of baptism is
actually part of their faithful response to Christ to transform their own communities with the
good news of Jesus Christ.9

8. Lesslie Newbigin

Lesslie Newbigin, In contrast, does not agree with Thomas’ ecclesiology. Newbigin, in The
Finality of Christ, insists that the church must involve a “visible community.” However,
Newbigin wants to be clear that by “visible community” he is not merely embracing the
notion that salvation in Christ is linked to mere “church extension” or the “aggrandizement of
the community.” Instead, Newbigin argues that “a visible fellowship is central to God’s plan
of salvation in Christ; but God’s plan of salvation is not limited to the visible fellowship.”
According to Newbigin, the proper balance is achieved when we realize that “true conversion
involves both a new creation from above, which is not merely an act of extension of the
existing community, and also a relationship with the existing community of believers”. Thus,
while acknowledging that salvation comes from God and is from above, central to God’s plan
of salvation is the uniting of His redeemed people to a visible community. So Newbigin
directly responds to our Churchless Christianity question when he says, quite bluntly:
Can a Hindu who has been born again in Christ by the work of the Holy Spirit be
content to remain without any visible solidarity with his fellow-believers? The answer to that
question is No. The New Testament knows nothing of a relationship with Christ which is
purely mental and spiritual, unembodied in any of the structures of human relationship. 10

9. Allwin Johnson

Sivakasi is the location of the famous ‘secret Christians’. Meanwhile, they are not
negligible in number. There s a reason for this increase in number of Churchless Christians.
The present Church in Sivakasi is in a different, partly adopted cultural setup where the hindu
cannot perfectly fit in. So if a Hindu converts to Christianity, he has two options before him.
One is to rebel against his community and cultural setup and join with the institution on
Church. Another is, to remain as a secret follower of Christ without an external identity or a
Church membership.11

10. Westernized Christianity vs. “Churchless” Christianity

The discussion often creates the notion that the choice is between a “Westernized”
Christianity and “churchless” Christianity within Hinduism or some other religious
community. In this scenario, it is easy to knock down the ‘straw man’ of a Westernized
Christianity in introducing the idea of “churchless Christianity.” H. L. Richard correctly
points out that the emerging Gentile Christianity found some within the Jerusalem church
hostile to them and yet God was clearly blessing the new movement. He is certainly correct
9
M. M. Thomas, “Baptism, the Church and Koinonia”, Religion and Society, vol. XIX, No. 1 (March, 1972) 73.
10
Lesslie Newbigin, The Finality of Christ. (London: SCM Press, Ltd., 1969) 96-106.
11
Ibid., 197,198.

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in expressing his frustration against Christian communalism, legalistic sectarianism,
separatist cultural attitudes, rigidity among Christian communities and so forth in India and
elsewhere. However, thousands of examples of bad marriages do not actually negate the tens
of thousands of good marriages, nor does it provide a proper basis for attacking the institution
itself. If the church, as with marriage, is a divinely ordained institution, then we are duty
bound to support it.
In the case of India there are tens of thousands of churches all across India which do sing
Christian bajans, not Westernized hymns, who do take their shoes off and sit on the floor
rather than in pews. But these are distinct, defined Christian communities. This has been
going on for centuries in India.12

11. Yeshu Darbar Movement

"Yeshu Darbar" is open to all people and it discriminates no people on the basis of
caste, creed and religion and believes that God is not imprisoned in a specific religion but
available to all people when they travel beyond their religious boundaries. Bishop (Dr.) Lal
believes that until you know the truth, you cannot be set free and Jesus only will set you free
from all kinds of oppressions and tormentations by the devil, sickness and disease and
burdens only when you believe that He is the truth, the way and the life, this healing ministry
and nearly 500 to 700 people started gathering every Sunday until the year 2001. On October
14, 2001 Dr. Mani Jacob, Chairman, Board of Directors, Allahabad Agricultural Institute--
Deemed University attended the Sunday service and saw the work of God amongst the people
and being inspired by the Holy Spirit, he declared that this small group of believers will
become a great and mighty Church of Indian origin. Dr. Jacob, expressed that he has all
appreciations for this Indianized Church which maintains our heritage, values and
preservation of its culture. While he was speaking, the Holy Spirit spontaneously inspired
him to speak that Rev. Dr. Rajendra B. Lal, should lead this Indianised worshiping
community as it's founder Bishop. Thus in the presence of the congregation, Dr. Jacob
anointed Rev. Dr. Rajendra B. Lal with oil as the founder Bishop of the Yeshu Darbar.
Followed by the anointing, the miracles, healings and wonders started in a much greater way
and Spirit outpouring increased, resulting in a heterogeneous group of believers comprising
of people from all communities (all castes, creeds and religions), assembled in a large number
i.e. 50,000 to 60,000 every Sunday to receive healing from all kinds of diseases and sickness
and deliverance from evil possession. This assembly is held on Sundays under the banner of,
"Yeshu Darbar" in the open field and the Lord is confirming his word of salvation while
doing wonders and miracles. "Yeshu Darbar" is open to all people and it discriminates no
people on the basis of caste, creed and religion and believes that God is not imprisoned in a
specific religion but available to all people when they travel beyond their religious
boundaries. Bishop (Dr.) Lal believes that until you know the truth, you cannot be set free
and Jesus only will set you free from all kinds of oppressions and tormentations by the devil,
sickness and disease and burdens only when you believe that He is the truth, the way and the
life.
At present the "Yeshu Darbar" Church services are being held in the football stadium
as the Chapel compound could not accommodate people beyond 15,000 in number. God is
confirming his word through deliverance, healing and miracles, and the Gospel is preached
with power. 13
12. Matridham Ashram

12
Tennent Timothy C, Building Christianity on Indian Foundations (ISPCK, 2000).
13
https://www.youtube.com/watch?v=N_BD923d7Q4, Accessed on November 21, 2019.

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 One of the vibrant centers of IMS in Varanasi is Matridham Ashram. 'Matridham'
means 'the abode of Mother'. It is a center for spirituality and contemplation in a very special
way it is a center for Indo-Christian spiritual experience. The Ashram is dedicated to the
Blessed Virgin Mary. The Ashram is open to all genuine 'Seekers' irrespective of caste and
creed. It is a Place of Sadhana (contemplation). The luxurious vegetation around, the birds
and animals all moving around in a very homely manner are a great help for the 'Seekers' as
nature has ever been a source of inspiration for those who seek the Lord. Matridham Ashram
is an open house for all.
The whole community whole-heartedly welcomes all people of 'Goodwill' be they
Priests, Bishops, laity, people of any faith, poor, rich or sick. All find place in Ashram. The
simple huts carefully placed between the green lush trees together with the numberless birds
including dozens of peacocks create a very attractive setting where every visitor feels at
home.

The Ashram engages itself chiefly in three activities.

1. Promotion of Indian Christian Spirituality
2. Sharing of faith and Spiritual renewal programmes for laity.
3. Psycho-spiritual animation to seekers
4. Promotes inter-religious dialogue.
Today, the Ashram is a centre of a mass spiritual-movement of the devotees of Jesus
Christ (very specially, of the non-baptized followers of Jesus Christ who are called 'Khrist
Bhaktas'). Under the leadership of Rev. Fr. Anil Dev IMS, the Ashram caters to the spiritual
needs of a large number of devotees exceeding fourty five thousand. 14

Conclusion

As we seen the problem of Hindu-converts becoming Churchless Christians, provoked me

to find an answer. Bible talks about the body of Christ, which has an invisible structure and
function within, As an combination of kingdom of God and Body of Christ. This community
of Christ roots itself in scripture and grows out in Hindu culture. So, Jesus and scripture have
entered the religion of Hinduism to form a community if Christ. So, in India, there can be a
Christian without Church.

Bibliography

Boyd, Robin. An introduction to Indian Christian Theology. Delhi: ISPCK, 2014.

14
http://www.ims.org.in/vns_indch.htm, Accessed on November 21, 2019.

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Newbigin, Lesslie. The Finality of Christ. London: SCM Press, Ltd., 1969.

Ninan, A George. Church & Society. Mumbai: BUILD, 2001.

Sakarias, Hirudaya Swamy. Belonging to the Church Without Baptism Of Water? Delhi:
ISPCK, 2009.

Santa Ana, Julio de Ed., Towards a Church Of The Poor. Geneva: World Council of
Churches, 1979.

Thomas, M. M. “Baptism, the Church and Koinonia”, Religion and Society, vol. XIX, No. 1.
March, 1972.

Timothy C, Tennent. Building Christianity on Indian Foundations. ISPCK, 2000.

Webliography

http://www.ims.org.in/vns_indch.htm, Accessed on November 21, 2019.

https://www.youtube.com/watch?v=N_BD923d7Q4, Accessed on November 21, 2019.

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