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Niyogi Report Vol-1; Part-4 CONCLUSIONS (FINDINGS)

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RE: Niyogi Report Vol-1; Part-3 CONCLUSIONS (FINDINGS)

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Historical Missions and Politics

50. When Carpini was sent to China in the 13th century apparently to expound to the heathen the truth of Christianity, he went in reality on a Mission of Espionage, an instance of religion being used for political purposes (pages 376-77, Asia and Western Dominance-Panikkar). Writing about Missionary activities in China even the Missionary historian Latourette had to point out that �the church had become a partner in Western Imperialism� (page 425 ibid).

51. In Japan also it was discovered in 1596 that the Christian Missions were being used for political purposes. A Spanish Captain of a ship admitted that the object of converting the people to Christianity was to secure allies in conquering their Mother country (page 843, Story of Civilization by Durant). It is with reference to Japan that Sir A. Toynbee observes that an aggressive foreign religion will in fact her an immediate menace to a society that it is assailing on account of �the danger of the converts being used as a fifth column� (p. 58, The World and the West B.B.C, Reith Lecture-1952).

52. In India, St. Xavier enlisted the support of the Portuguese King in putting political pressure upon people to become Christians (page 44, History of Christian Missions, Richter). That was because �the Portuguese were confronted with a civilization older than that of Europe, with men more highly educated and more deeply learned than their own priests and men of letters, and with religions and customs and institutions whose wisdom equalled their antiquity (page 16, Albuquerque, by Morse Stephens: Rulers of India Series). It was from this time that Christian theology has been carrying on a severe struggle with the Indian religious philosophy.

53. The Protestants did not enter the field until the beginning of the 19th century. Missions to foreign fields had not always been regarded as the immediate duty of the Church. Melancthon thought that Christ�s injunction which had been given to the Apostles had already been fulfilled (Rethinking Missions, page 7). Even as late as 1796, Dr. Hamilton, declared in the general Assembly of the Church of Scotland that to spread abroad the knowledge of the Gospel among the heathen nations was highly romantic and visionary (page 18. Missionary Principles and Practice by Speer). But what is noteworthy is that the three bursts of Christian Mission activities after the Apostolic Epoch have been contemporaneous with periods of military, exploring and commercial activities (page 10, Rethinking Missions). The business interest and the naval and military genius including the �younger sons� were the allies of the imperialist. To this motley company of businessmen, fighting men and younger sons came to be added �another incongruous element the �Missionary� The 19th century saw a sudden expansion of Missionary efforts. �Going out to preach a Kingdom not of this world, Missionaries found themselves very often builders of very earthly empires.� (Page 63, Imperialism and World Politics by Parker Thomas Moon). As Professor Robbinson and Beard have well expressed the matter : �the way for imperialism has been smoothed by the Missionaries.� There have been always ardent Christians ready to obey the command �go ye into all the world and preach the Gospel to every creature� (page 25, World Politics in Modern Civilization by Dr. Barnes). As Dr. Dennis, Mr. Mc. Donald, Professor, Latourette and Professor E. C. Moore have shown, the Missionary movement has always been closely linked up wish the expansion of European Civilization and the growth of modern imperialism. (Page 25, ibid). Gospel, glory and gold was the slogan consciously or unconsciously of the new order (Page 27, ibid). All this is also pointed out by Sir A. Toynbee, in B. B. C. Reith Lectures, 1952, at page 2.

Evangelism not a Religious Philosophy but a Force

54. The writer of the article in �Life� Magazine (February 1956), referred to above observes : �to Western Europeans communism is not so much a philosophy as a force�. This was very true in the case of Christianity as it appeared to the Indians when it entered this country. This is borne out by Abbe Dubois� remark that the Hindus soon found that those Missionaries�� were in fact nothing else but disguised Feringis �� who had of late invader their country (Page XXV, Hindu Manners, Customs and Ceremonies, Clarendon Press, 1906).

Church in India not Independent

55. Rev. J. Sadiq said that the undermentioned Churches in India were members of the World Council:

(1) Church of India, Burma, etc.
(2) United Church of Northern India.
(3) Church of South India.
(4) Mar Thoma Syrian Church of Malabar.
(5) Orthodox Syrian Church of Malabar.
(6) Evangelical Lutheran Church of India.

56. It is said that the Churches in India are independent. It, however, came to our notice that the foreign Missionaries were still closely associated with the Churches and exercised influence through the purse. �As long as I have to administer money, or be in a place where my �authority� is the deciding point�, says Rev. R. M. Bennett, �then I begin to wonder whether my presence here in India is more of a hindrance than a blessing� (p. 379, National Christian Council Review, October 1955). This can be illustrated by the instance of the United Church of Northern India. That Church is a union of Churches formed through the work and witness of 11 Missions in Northern India. It depends for its existence upon the funds supplied by many assisting foreign Missionary organisations which are either national or denominational. Their list is to be found on pages 15 and 16 of the Christian Hand Book of India, 1954-55. The Churches which supply funds through their respective missions continue to be national as before. These Churches exercise control over the Indian Churches through tile operation of the condition �partnership in obedience�. Although the money coming from abroad is styled donation it is a donation subject to the above condition. The Indian Churches receiving the money would certainly be accountable to the source from which the money proceeds. They are, therefore, accountable to some authority above them in a foreign country. This was the point stressed by Rev. R. C. Das, before us. To say that X, who receives money for a certain purpose and is accountable to Y, is an equal partner with Y is a contradiction in terms. �The partnership in obedience� savours of the Subsidiary Alliance which the conquerring British had with the Nizam.

Meaning of Supra-Nationalism

57. We have shown how supra-nationalism is propagated among Christians in India. It really means allegiance to a Theocratic State, styled the Universal Church. Even if it meant internationalism, one fails to see how one can be an internationalist without being a nationalist, as pointed out by Dr. Asirvatham. Nationalism, which was the predominant motive force in the past is now discarded in the West as a political disease (Preface to the Nationalities of Europe, Cambridge University Press). In his Reith Lectures 1952, Sir A. Toynbee, deplores that in Asia nationalism should have obtained a foothold. We, however, find that the Western Churches Which are members of the World Council of Churches still continue to be national as ever before, and they exercise control over the different churches in India through the aid which they send.

Inordinate Increase of American Missionary Personnel

58. If the Churches in India are really independent they could be trusted to look after their own affairs independently without the aid of the foreign personnel; but it is remarkable chat there has been a striking increase in the number of foreign Missionaries. Assuming that they have come out to India, inspired by compassion for the needy and the distressed, it is not clear why they should concentrate their compassion on particular sections with a view to their proselytization. This tends to show that the object of this substantial increase in the foreign personnel is other than purely spiritual. This has been well expressed by Dr. Asirvatham in these words, �One may speculate on the amount of tolerance that would be shown by the United States if the stream of Hindu Missionaries to that country became as great as the stream of Christian Missionaries to India.� (P. 28, Christianity in the Indian Crucible).

Conversion and Proselytism

59. Let us now turn to consider the implications of conversion and Proselytism. We have had the advantage of perusing an article on this subject by Marcus Ward in The Christian Home No. 30, 1954, page 7. He says, �Conversion and proselytism are not identical. Broadly speaking, to proselytize means to induce an individual or a group, by various motives, high and low, to change the outward allegiance, the religious label.� He does not deny that in the past and the present there are Christians who are guilty of doing this and that it also happens as between different Christian groups. He recalls Jesus� own condemnation of such proselytism.

60. We have described how in the mass movement carried on in Surguja district money flowed and how one �evangelist� called the �rival evangelist� a bhedia (wolf). Thousands were �converted� for the promotion of the world community of the Universal Church.

61. The word conversion may be viewed in different aspects. Spiritually, conversion marks the first step, and it is followed by Purification, Illumination and Union. Intellectually, it means assent by conviction:-ethically, the spontaneous feeling of reverence for a true saint. All this is as far apart from the �Missionary conversions� as anything can be. As stated by Everett Cattell, most men come with a need, social, physical economic or the like, and an awakened faith that Christ could meet that need. (P. 17. Ways of Evangelism). The Missionary, as the representative of Christ, meets such material needs and thereby obtains influence on the person helped. It is this influence, which brings about the change of religion. Is this conversion or proselytism? The large number of reversions, which were admitted before us and the statement in the Children of Hari, prove that the motive is not religious, but social and economic (See page 226). That the stress is laid on adding to the numbers of those changing their labels is clear from Dr. Pickett�s statement, �Many of the later converts are proving as successful in winning others to Christ as the first converts were�: He is, however, sorry to note that, �There are Christians who complain that instead of making new converts the Mission should spend its fund for the benefit of the older Christians and their families� (page 55, Ways of Evangelism). The schools and medical institutions facilitate this accomplishment of the change of allegiance.

Conversion and Politics

62. What is the underlying idea of so-called conversions? Marcus Ward himself refers to the result of the study of Dr. A. D. Nock and quotes his opinion, �All these things we see as movements governed and directed by political and other considerations, conditioned by the intellectual atmosphere of the times� (Christian Home No. 30, 1954, page 8).

63. In the light of this statement and the actual experience of all the colonial countries we are asked to believe in the sincerity of the claim �without being false to its origin, the Christian Church cannot help being aggressive �� it holds its King�s Commission to make Disciples of all Nations �� and proclaim the good news with a view to conversion�� of the fact that God in Christ has entered history to save, and that power to remake life is available to all (page 9, ibid). How this power to remake was exercised in Anno Domini was well described by Jefferson already referred to above. If the King�s Commission was there from the beginning why (apart from the views of Melancthon and Dr. Hamilton) should �the three bursts of Christian activities after the Apostolic Epoch have been contemporaneous with periods of military, exploring and commercial activities� (Rethinking Missions, page 10), and now contemporaneous with the cold war which as described by a well-known leader is synonymous with non-violent militarism?

64. It is because a creed can also be used as a tool that it comes into play in the exciting periods of history. It is used for the disruption of the society, which is assailed. This is effected by what is called training in �the leadership of the Church� which involves training in Western Theology, ideas and methods of evangelism on modern commercial lines. In short, it is intended to change the heritage and the history of the proselytes, as stated by Rev. Das and Rev. Williams. Shri Donald Groom�s opinion also is similar. This is amply proved when one reads a book called The Heritage of an Indian Christian.

Religion and Society

65. The close relation of religion to the social heritage of the person professing it is well described by Dr. A. C. Bouquet in these words: �to pass from one religious group to another has come to mean to sever one�s connection with the entire adjustment to life and the entire way of living into which one has been born and into which, therefore, one fits by tradition. Religion in such circumstances is much more than a belief or theory super-imposed upon a neutral system of social life. It is actually a social system and to abandon it is to ostracise oneself from all other members of one�s cultural group.� (P.168 Comparative Religion by Dr. Bouquet Pelican Books).

66. It is on account of this foreign influence brought to bear upon the Christian converts that Christianity is still regarded as foreign in India.

67. The various ways, which we have already indicated are nothing short of abuse of �the religious liberty� accorded by the Constitution of India.

68. The mass conversions effected in the Surguja district could hardly be justified as exercise of religious liberty. Such mass conversions were reprobated by Gandhiji, and also disapproved by Dr. E. Stanley Jones, as they involved little or no spiritual or moral change. (Page 36, Christianity in the Indian Crucible). Dr. Nicol MacNicol regarded the mass movements as a hindrance to the self-realization of the Indian Church (page 29, The Spontaneous Expansion of the Church).

Admonitions by National Leaders

69. On this point we may turn to the opinion of some of the national leaders. Sardar Patel said, �let them (the Missionaries) on serving the suffering with their hospitals and dispensaries, educate the poor and give selfless service to the people. They can even carry on their propaganda in a peaceful manner. But let them not use mass conversions for political ends�� we want them to identify themselves with the people and make India their home.� (quoted at page 138, The Whole World is My Neighbour, by E. De Meulder, S.J.).

70. Rajkumari Amrit Kaur sent a message on October 3, 1948, to the Christian Congress in Columbus, Ohio, as follows : �I understand that your Conference plans a large advance in the better equipment of Mission schools, colleges, hospitals and agricultural and industrial institutions in the East. I am aware of the valuable contributions made by all such institutions in the past. The old outlook, however, of Christian Missionaries being sent East to convert people to Christianity is outmoded and no longer welcome to India, but I believe that all those who will come to India and to help to serve her needs as friends will always be welcome.� (Page 14, The Christian Task in Independent India-Appaswamy). We may as well refer to the opinion expressed by President Soekarno, in his inaugural address at the Bandung Conference, 1955. �It is true�, he said, �each religion has its own history, its own individuality, its own raison d�etre, its special pride in its own beliefs, its own mission, its special truths which it desires to propagate but unless you realize that all great religions are one in their message of tolerance and in their insistence on the observance of the principle of �live and let live� unless the followers of each religion are prepared to give the same consideration to the rights of others everywhere �� religion is debased.� (Page 218, India Quarterly, July-September, 1955.)

71. The manner in which the Missionary movement goes on in certain places is clearly intended to serve some political purpose in the cold-war. If an activity is found to be political, but carried on under the cloak of religion, the continuance of such activity is fraught with danger to the security of the State. Moreover, to exploit the need and distress of people for adding to the numbers of what is styled world community for the purpose of promoting the cause of world peace and justice as conceived by a foreign nation is interference in the internal affairs of India, and it is repugnant to the principles of �Pancha Shila� (page 214, India Quarterly, July-September, 1955).

72. We recommend that those Missionaries whose primary object is proselytization should be asked to withdraw. The large influx of foreign Missionaries is undesirable and should be checked. There has been of late so deep a suspicion in many countries, as has already been mentioned above, that even the Missionaries think that they will have to, withdraw. In the Foreword of the �Spontaneous Expansion of the Church�, it is anticipated that the Missionaries may be driven out of many countries. We are informed that the Missionaries are themselves willing to withdraw and transfer their property. This is also recommended at page 29 in The Missionary Obligation of the Church, 1952, viz., that properties now registered in the name of foreign Mission bodies should be transferred to National Churches or holding bodies or to an International Holding Body.

73. The question of foreign money coming to India will also have to be considered. The mere withdrawal of the foreign personnel and the transfer of properties without cutting off the supplies of money received from abroad will always continue to keep the Indian churches under foreign control and direction. The Lutheran Church in India is represented to be thoroughly Indianised. But how it is sought to be kept under control by, the foreign churches is clear from the statement of Rev. Lakra himself, viz., �after the two world wars several of the large Missions claimed to have given autonomy to the churches established on the field. But in practice the Home Board continues to control the policy and purse of these autonomous Churches. The foreign Missionary has still a large voice in the affairs of the autonomous Churches. The result is that indigenous Christians are still dependent on the parent bodies�. (Page 60, Ways of Evangelism, 1953). It is this dependence on foreign support which is responsible for perpetuating the denominations which, as Dr. Moses observes, sowed the seeds of division in India. Rev. E. L. Anant Rao thinks that if the foreign financial support is withdrawn altogether a large number of Christians who are now divided will become one (page 546, National Christian Council Review, December 1954). Rev. R. M. Benett frankly declares that as long as evangelism draws heavily on foreign resources the Church in India must expect to bear the stigma of �a foreign Church� (page 382, National Christian Council Review, October 1955).

74. We find that the Enquiry into the activities of foreign Missionaries is represented in some quarters as an attack on the Christian community. We unhesitatingly repudiate the charge. The Christian Indians are as rightful citizens of India as Hindus or any other community. We share with some of the thoughtful Christians themselves the view that it is highly undesirable for an important community like the Christians to be in some form or other under foreign domination.

75. Dr. Devanandan points out in �Communism and Social Revolution in India�, that �the denominational loyalties of the Indian Christians are mixed up with vested interests and in a great measure due to non-theological factors as well. He, therefore, recommends to the Christians in India to think more seriously on the unity of the Church and work to realise it under the leading of the Holy Spirit (page 88).

76. Accordingly the best course for the Indian Churches to follow would he to establish a United Independent Christian Church in India without being dependent on foreign support. We recommend accordingly.

77. In India, there is room for all religions. Rajkumari Amrit Kaur in a letter to Gandhiji in 1937 said, �Are we not all Hindus inasmuch as we are the children of Hind? Is there not room for Jesus in Hinduism? There must be. I cannot believe that any who seek to worship God in spirit and in truth are outside this pale of any of these great religions which draw their inspirations from Him who is the fountain head of all truth�. (Page 125, Christian Missions Navajivan Press). She was perfectly right. Sir Alfred Lyall defined a Hindu as denoting three things together-religion, parentage and country (Page 288, Second Series Asiatic Studies). Christianity practised according to the true teaching of Jesus, can never be foreign in India only because Jesus happened to he born in Palestine. By parentage the Christians are of this soil and the Indian heritage is their heritage. As to the country India is as much their country as of the Hindus. Rev. Mascarenhas defines a Hindu as �the only child of Mother-India, who never disowns his parent� (Page 44, Quintessence of Hinduism).

78. Hospitals and dispensaries have been the favourite medium of approach to the masses for conversion. This is sought to be justified on the ground that Jesus commanded his disciples to preach and heal. Such scriptural expressions cannot bear literal interpretation. As observed by Sir Charles Eliot, �They are mostly the result of an attempt to describe a mind and will of more than human strength but the superman thus idealised rarely works miracles of healing. He saves mankind by teaching the way of salvation., not by alleviating a few chance cases of physical distress� (Page 329, Hinduism and Buddhism, Volume I: Reprinted 1954, Routledge).

79. The fact is that it is a kind of inducement held out to make the patients Christians. Dr. Thirumallai Pillay (Sagar No. 1) said that there was nothing wrong in a Christian Doctor, presenting Christ to his patient in a Christian hospital. Rev. E. Raman (Sagar, No. 2) supporting him said that a doctor should talk on religion as the patient is in a receptive mood. Dr. Jeevanmall and others took a somewhat different view. Thus, there is a difference of opinion on the point among the Christians themselves as to the propriety of using medical relief as an inducement to change religion.

80. In the eye of the law the relation between a doctor and patient, lawyer and client, teacher and pupil is a fiduciary one, and any influence brought to bear by the doctor, lawyer or teacher on patient, client or pupil would be presumed to be undue influence. It is, therefore, obviously objectionable.

81. This point was considered by the Laymen�s Foreign Missions Enquiry Commission presided over by Dr Hocking. They considered the problem in this way : �Shall these philanthropic activities be regarded solely as means to the end of conversion? It was natural that educational and medical work should at first have been regarded as direct auxiliaries to the evangelical work of the Mission; this was the way they grew up. Nevertheless when medical aid or education are thus consciously subordinated to explicit evangelism there are unfortunate effects in various directions including the quality of education or the medical aid. The service ceases to be disinterested. It has an �ulterior object�; the philanthropic object is likely to be pursued in a manner savouring of a commercial interest in the promotion of one�s own type of piety. It looks like adulteration of the quality of mercy. It was recognised that the receptive attitude of the patient, the leisure of illness, the fixed association in their mind between healing and the miraculous, made the hospital, the clinic, the dispensary so many opportunities to press for conversion� (Pages 67, 68, 70, Rethinking Missions). In the regional report of the Commission of Appraisal of the Laymen�s Foreign Missions Enquiry, Volume I (India-Burma), among the principles which were offered by the Committee as the basis of religious activities in Mission Hospitals are to be found the following:

(1) The use of medical or other professional service as a direct means of making converts is improper;

(2) Evangelistic services in wards and dispensaries from which patients cannot escape are a subtle form of coercion and must therefore be given up. (Page 180 ibid).

82. Gandhiji also reprehended the use of hospitals for proselytization, by stigmatising it as commercialisation of medical aid (Page 227, Christian Missions, Navajivan Press). As this is not a' matter of pure Ethics and as the duty of Government is to protect the weaker sections of society, we recommend that the use of medical or other professional services as a direct means of making converts should he prohibited by law.

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Schools

83. As regards schools, it is clear that the Roman Catholics use the primary schools in the villages for conversion. Their strategy is to catch the second generation. There have been many complaints before us about the various methods they follow for influencing the tender mind of the pupils in the primary schools. The Lutheran Mission avowedly uses schools for securing converts from among the youngsters. In Gharbandhu, March 1953, p. 8, there is a clear statement

""Bg o_eZ j{Ì H$m CÔ{e `h h¡ oH$ ñHy$b Ûmam _grh H$m àMmaoH$`m Omd{...............................''

84. We have already given instances of the kind of subtle methods followed in the schools to induce, or to bring pressure on the boys to attend the Bible classes. In a secular State which conducts its own schools or supports private schools by its grants, students that are turned out would be expected to be thinkers, not blind believers in dogmas.

85. In the schools the emphasis must be laid on the development of moral ideas. Text books on moral lessons should contain the lives of all great founders of religions, saints and philanthropists to stimulate the desire for leading a pure life and to inducing in them the sense of social service.

86. There is a clear provision in our Constitution to the effect that no pupil should be asked to attend any religious class without the express permission of his parent or guardian. In the course of our enquiry we found that this provision of the Constitution was not strictly enforced, in the absence of special forms provided for the purpose. We recommend that the department of Education should see that proper forms are prescribed and made available to every school.

87. To check abuses prevalent regarding conversion from one religion to another it appears desirable to adopt the rule in force in Greece. It is as follows:-

�Any attempt by force, or threats of illicit means, or grants of promises of financial or other aid or by fraudulent means or promises, or by moral and material assistance, or by taking advantage of any person�s inexperience or confidence, or by exploiting any person�s necessity or spiritual (mental) weakness or thoughtlessness, or, in general, any attempt or effort (whether successful or not), directly or indirectly to penetrate into the religious conscience of persons (whether of age or under age) of another faith, for the purpose of consciously altering their religious conscience or faith, so as to agree with the ideas or convictions of the proselytising party� should be absolutely prohibited. (page 112, Religious Liberty by Bates.)

88. We find that the Roman Catholic Church engages itself in the recruitment of labour and uses it as a means of proselytization. Religions bodies should, we recommend, be prohibited from engaging in such occupations.

89. Orphanages are a fertile field for proselytization of minors. We have already shown the political implications of proselytization. It is the primary duty of the Government to conduct orphanages as the State is the legal guardian of all minors who have no parents or natural guardians. They may be directly run by the Government departmentally as a part of its social welfare work or the work may be entrusted to private bodies with grants-in-aid given to them, but it should always be subject to the rule that there should be no religious propaganda of a particular type.

90. Our main duty being to make recommendations to Government, we have normally to confine ourselves to such suggestions as can be, acted upon by the Government within the framework of the Constitution. But in the special circumstances of this problem in India we have thought it advisable to make a few suggestions for consideration of authoritative Mission organisations operating in Madhya Pradesh. Indian Christians are loud in their profession of loyalty to Independent India. Especially, so are the Roman Catholics. Suspicion, however, exists. This is mainly because of the Indian Christian subservience to foreign influence and because of the Western interest in saving India, from Communism. The Roman Catholics support the Congress Government mainly because they are anti-communist. There seems to he an unholy alliance between Roman Catholics and American money to save India from Communism. The West must realise that this is none of their business and that Independent India needs no foreign help in solving its economic and social problems. For Christian Missions to interest themselves in such economic and social problems and help in finding solutions for them would be regarded as extra-religious activity and as highly undesirable. The Abundant Life Movement near Bilaspur and the Jeevantara Movement near Damoh are naturally suspected, because the big money involved comes from outside and is expended without the co-operation and advice of non-Christian leaders and purports to build up the Christian community in India. Missionary and Indian Christian indifference and even opposition to national efforts and the removal of social and economic injustices like the Harjian Sevak Sangh activities, the Kasturba Trust Women Services and Social Welfare Schemes sponsored by Government, reveal an attitude of mind not primarily interested in human well-being but in people as prospective converts to various denominations. In the present secular State of India, the best safeguard any minority could have, is the goodwill of the majority community and the right attitude of the minority is one of trust and confidence in the fair sense of the majority. Indian Christians are not likely to suffer in the least in this manner. There has been no discrimination against Christians as a community anywhere in Madhya Pradesh. In fact, Christians have got more than their numerical share in offices under the State. Cries of Christisthan or Massihisthan are foolish and dangerous. Young, independent India, still smarting under memories of the partition of India on grounds of religion is very sensitive to anything dangerous to the solidarity and security of the country. There are those who foolishly use, or encourage the use of expressions that smack of politics, or anything divisive. Even terms like �Kingdom of God� must be explained in their true spiritual sense in order to obviate the hurting of any susceptibility. How much more should Christians dissociate themselves from demands for a Jharkhand State or an Adivasisthan? An Indian today, high caste or Adivasi, Hindu or Christian, whose heart does not grow with love and devotion to his Motherland, which is making such tremendous advances, is untrue to his genius and disloyal to his nation. It is not sufficiently realised that Western Christianity is the result of a marriage between Hebriasm, the Semetic heritage, and Greco-Roman culture. A real welding of Indian spirituality and Hebrew ethics might result in a Christianity that might enrich the whole world. An Indian Christianity, that is really Indian and truly Christian, might give a lead to World Christianity. An Indian Christianity that emphasises its essentials, and holds lightly to its trappings, mainly of Western devising, will find a welcome from India that, is awakening from its lethargy under centuries of foreign domination. Unfortunately, Indian Christianity under the leading grip of the West is not sufficiently aware of the hands stretched out to welcome it. If Christianity in India does not accept the co-operation of the best, it will get the opposition of the worst and that will not be very much to its liking. Christian Missions, and Christianity in general have been a great stimulant to India, awaking the people to their duties, making them realise the grossness of their neglect as in the case of Harijans. They have done a great service along these lines and they ought to rejoice that their labours have borne fruits in a purified Hinduism and an awakened Indian Society. If Missionaries from the West with their specialised training and aptitudes are willing to serve India, without the ulterior motive of adding to the numerical strength of the denominations they belong to, they will be truly representative of their Master and be doing their best to win for Him the heart of India. We have come across a few such who find in disinterested service to India their true reward, who have been taken into the hearts of the people. We wish Christianity in India to become truly Indian and truly Christian and the religions of India to come together in genuine co-operation giving a lead to the nations in peaceful co-existence. We recommend to Government to issue an appeal to authoritative and representative Christian Missionary organisations and to Christians in general to come together and to form an authoritative organisation which should lay down and inform Government in clear terms the policy which the Missions and Christians in general will follow in respect of propagating their religion, the methods to be followed in conversions, the type of propaganda which will be permitted and the attempts which will be made to confine their evangelistic activities within the limits of public order, morality and health. Such a clear enunciation of policy will not only help the various Missions to function freely in religious matters, but will also secure the co-operation of the majority community and the Government and will thus dispel fears and apprehensions entertained by non-Christian religious or communal bodies.

91. We have already mentioned that in certain quarters a feeling is entertained that Article 25 of the Constitution of India gives a right to any person, including foreigners temporarily residing in India, to propagate his religion and that this right includes the right to secure converts Whether the right to propagate does or does not include a right to concert has been a matter of great controversy. We consider it desirable that the matter should not be left vague or indefinite and recommend that an amendment of the Constitution may be sought, firstly, to clarify that the right of propagation has been given only to the citizens of India, and secondly, that it does not include conversion brought about by force, fraud, or illicit means.

92. There appears to be a perpetual controversy as to whether undesirable methods are used for bringing about conversions to Christianity. In our enquiry we have found that such methods are used on a large scale and that instances of conversions due to a genuine conviction are extremely rare. Whatever may have happened in the past we consider it undesirable that such a controversy should be allowed to rage in the State for all time to come. We, therefore, recommend suitable control on conversions brought about through illegal means. If necessary legislative measures should be enacted. In our opinion, this legislation should secure the compulsory registration of all religious bodies engaged in conversions and providing social services to persons of other than their own religious persuasion. The property of such bodies should be constituted into public trusts and they should be required to maintain accounts in a prescribed manner to be audited through Chartered Accountants appointed by Government and should be published for general information. The legislation should also secure submission of monthly or quarterly lists, giving names and addresses of persons of another faith, seeking information about Christianity and also lists giving names and addresses of persons baptised.

93. To implement the provisions of this legislation we recommend that Advisory Boards at State level, Regional level and District level be constituted of non-officials� Minority communities like Tribals and Harijans should be in a majority on these Boards. The function of these Boards will be to advise Government on such matters as the voluntariness or otherwise of individual conversions in a locality, the propaganda methods used, to scrutinise pamphlets and propaganda literature in circulation in various area, to recommend the recognition and grants-in-aid to educational and other institutions run by religious bodies, and in general to secure fulfilment of the conditions on which recognition or grants may he accorded.

94. We recommend that no baptisms should be allowed unless approved by the State Board on recommendations of the district and regional boards, that no schools should be allowed to be opened unless approved by the State Board as above and that no hospitals should be permitted to be run without the State Board�s approval as above.

95. To prevent misuse of hospitals including clinics and sanatoria for purposes of proselytization, the rules relating to the registration of doctors, nurses and other auxiliary personnel should be suitably amended to provide a condition against evangelistic activities during professional services.

Government should also take action to prevent persons other than registered medical practitioners to practise medicine in rural areas, especially in Scheduled Areas.

96. An effective control on literature meant for religious propaganda and in circulation in the State is obviously desirable. We recommend that circulation of such literature without the approval of Government should be totally prohibited. If necessary, a law should be enacted. The State Government should accord approval on the recommendations of the State Advisory Board as suggested by us above.

97. We have noticed that although recognition has been granted and grants-in-aid given to educational-and other institutions run by religious organisations there is practically no supervision by the staff to see whether conditions of recognition are being fulfilled and whether the grants sanctioned have been utilised in the prescribed manner. We recommend that there should be compulsory quarterly inspections of these institutions by officers of Government.

98. The earlier the Government realises its sole responsibility to provide social services like education, health, medicine and other amenities to people living in the Scheduled Areas, the better it would be to prevent exploitation of or proselytization of illiterate aboriginals. We recommend that Government should lay down a policy that the responsibility to provide social services in these areas will be solely of the State Government and adequate services should be provided as early as possible. Non-official organisations should be permitted to run or maintain social service institutions only for the members of their own religious faith.

99. So far as our information goes no single department of Government is in administrative charge of the various activities of the religious organisations in this State. Considering the very large number of such organisations, the wide area covered by their activities and the very large percentage of Tribals and Harijans; and other backward classes residing in this State we recommend the creation of a separate department of cultural and religions affairs at State level whose functions should be-

(a) To co-ordinate the activities of the various departments like Police, department in charge of Passport, Visas, etc., Education, Medical, etc., etc.
(b) To control the advent of foreigners in Tribal areas.
(c) To control grants-in-aid by Central and State Governments to institutions maintained by religious bodies.
(d) To control foreign assistance to such bodies.
(e) To determine the extent to which non-official agencies should be allowed to provide social services like health, education, etc., independently of Government to Tribal areas.
(f) To supervise the proper use of grants-in-aid to institutions.
(g) To promote goodwill amongst various religious bodies or groups and to see that the conversions are voluntary.

We feel that this department should be in charge of a Minister of the Scheduled Castes, Tribe and the Backward classes and that it should have especially trained personnel and its machinery should extend to the village level.

100. We make the following other recommendations:-

(1) No non-official agency should be permitted to secure foreign assistance except through State channels. Employment of Technical or administrative foreign personnel should be created as part of foreign assistance.

(2) No foreigner should be allowed to function in a Scheduled. or specified area either independently or as a member of a religious institution unless he has given a declaration in writing that he will .not take part in politics.

(3) The State should prescribe forms on which institutions should obtain consent of parents and guardians for implementation of the Conscience Clause.

(4) Programmes of social and economic uplift by non-official or religious bodies should he approved by the state on recommendations of the Board.

CHAPTER III. - SUMMARY OF RECOMMENDATIONS

The following is a summary of the recommendations which we have made :-

(1) Those Missionaries whose primary object is proselytization should be asked to withdraw. The, large influx of foreign Missionaries is undesirable and should be checked. (Paragraph 72, Chapter II, Part IV, Volume I).

(2) The best course for the Indian Churches to follow is to establish a United Independent Christian Church in India without being dependent on foreign support. (Paragraph 76 ibid).

(3) The use of medical or other professional services as a direct means of making conversions should be prohibited by law. (Paragraph 82 ibid).

(4) To implement the provision in the Constitution of India prohibiting the imparting of religious education to children without the explicit consent of parents and guardians, the Department of Education should see that proper forms are prescribed and made available to all schools. (Paragraph 86 ibid).

(5) Any attempt by force or fraud, or threats of illicit means or grants of financial or other aid, or by fraudulent means or promises, or by moral and material assistance, or by taking advantage of any person�s inexperience or confidence, or by exploiting any person�s necessity, spiritual (mental) weakness or thoughtlessness, or, in general, any attempt or effort (whether successful or not), directly or indirectly to penetrate into the religious conscience of persons (whether of age or underage) of another faith, for the purpose of consciously altering their religious conscience or faith, so as to agree with the ideas or convictions of the proselytizing party should be absolutely prohibited. (Paragraph 87 ibid.).

(6) Religious institutions should not be permitted to engage in occupations like recruitment of labour for tea gardens. (Paragraph 88 ibid.).

(7) It is the primary duty of Government to conduct orphanages, as the State is the legal guardian of all minors who have no parents or natural guardians. (Paragraph 89 ibid).

(8) Government should issue an appeal to authoritative and representative Christian Missionary Organisations and to Christians in general to come together and to form an authoritative organization which should lay down and inform Government in clear terms the policy which the Missions and Christians in general will follow in respect of propagating their religion, the methods to he followed in conversions, the type of propaganda which will be promoted and the attempts which will be made to confine their evangelistic activities within the limits of public order, morality and health. (Paragraph 90 ibid).

(9) An amendment of the Constitution of India may be sought, firstly to clarify that the right of propagation ha been given only to the citizens of India and secondly that it does not include conversion brought about by force, fraud or other illicit means. (Paragraph 91 ibid).

(10) Suitable control on conversions brought about through illegal means should be imposed. If necessary Legislative measures should be enacted. (Paragraph 92 ibid.).

(11) Advisory Boards at State level, regional level and district level should be constituted of non-officials, minority communities like Tribals and Harijans being in a majority on these boards. (Paragraph 93 ibid).

(12) Rules relating to the registration of Doctors, Nurses and other personnel employed in hospitals should be suitably amended to provide a condition against evangelistic activities during professional services. (Paragraph 95 ibid).

(13) Circulation of literature meant for religious propaganda approval of the State Government should be prohibited. (Paragraph 96 ibid).

(14) Institutions in receipt of grants-in-aid or recognition from Government should be compulsorily inspected every quarter by officers of Government. (Paragraph 97 ibid).

(15) Government should lay down a policy that the responsibility of providing social services like education, health, medicine, etc., to members of scheduled tribes, castes and other backward classes will be solely of the State Government, and adequate services should be provided as early as possible, non-official organizations being permitted to run institutions only for members of their own religious faith. (Paragraph 98 ibid).

(16) A separate department of Cultural and Religious affairs should be constituted at the State level to deal with these matters which should be in charge of a Minister belonging to a scheduled caste, tribe or other backward classes and should, have specially trained personnel at the various levels. (Paragraph 99 ibid).

(17) No non-official agency should he permitted to secure foreign assistance except through Government channels. (Paragraph 100 ibid).

(18) No foreigner should be allowed to function in a scheduled or a specified area either independently or as a member of a religious institution unless he has given a declaration in writing that he will not take part in politics. (Paragraph 100 ibid).

(19) Programmes of social and economic uplift by non-official or religious bodies should receive prior approval of the State (Paragraph 100 ibid).

(M. B. NIYOGI)
Chairman

(B. P. PATHAK)
Member-Secretary.

(GHANSHYAM SINGH GUPTA)
Member.

(S. K. GEORGE)
Member.

(RATANLAL MALVIYA)
Member.

(BHANU PRATAP SINGH)
Member