EVANGELISATION IN U.P.

1. STAGES OF EVANGELISATION IN INDIA:
a. Apostolic Times – Got limited to Kerala for 19 centuries. Why? Was it because Syrian Christianity belonged to the upper castes, and therefore an eclectic, elitist or exclusive club, not to be shared with the hoi polloi?
b. Konkan Coast – Somewhat broader parameters, reaching out to various ethnic groups, including fisher folk. Limited foray into the Mughal Empire. Still limited to a geographical region.
c. British Era – A favourable political regime, where the foreign missionaries were classed with the ruling elite (Gora Sahibs). Also a changed thrust to reach out to marginalised groups like tribals and dalits, giving them social security, self-worth, dignity and emancipation, and essential services like education and health.
d. Post Independence – The privileged class of foreign missionaries continued to hold sway over the Indian psyche, just as the ICS (IAS) And the British Indian Army perpetrated the colonial psyche vis-à-vis the native population.
e. Post Vatican II – Externally imposed religious norms like sacrifice, obligations, fasting were to make way for an adult church with its own intrinsic sense of responsibility. Missionaries no longer had to make real sacrifices of poverty, deprivation, clerical dress, tonsuring the hair, leaving their family and homeland, etc. The liberalism of Vatican II was grossly misused by a church that was immature. Without sacrifice there can never be any fruit. Apostasies in large numbers.

2. EVANGELISAITON IN U.P.
a. Mughal Empire – In the 16th century there were 1000 Catholics in Agra. By that standard there should have been about 1,00,000 local Catholics in Agra. Current number would be hardly 3000.
b. Begum Sumroo – There were 2000 Catholics in Sardhana in the 18th century. There should have been about 20,000 today. Actual number in Sardhana about 500 only.
c. Foreign Missionaries – They had missionary zeal. They made great sacrifices. They also had foreign aid. (See 1c above)
d. Indian Clergy/Religious – Inherited pucca-puccaya maal from the foreign missionaries. Hence did not value their efforts or appreciate their initiatives. They were the new “brown sahibs”, who became the new ruling elite. Since they were “outsiders”, they were totally alienated from the local populace.
e. Institutionalisation – This was the death knell of evangelisation. Inter-personal relationships were replaced by impersonal, routine and mechanical services that gradually drifted from their original goals of service, especially to the marginalised. The Church again became a part of the elitist establishment.
f. Evangelicals – There have been just a handful of committed evangelicals in the Catholic Church, post Independence and post Vatican II. In contrast there have been a host of Protestant evangelical groups and sects, who have gone about direct evangelisation, preaching, converting and baptising in large numbers. They don’t have the money, image, prestige, organisation, and institutional infrastructure of the monolithic Catholic Church. They don’t have political patronage or social acceptance. They often face stiff opposition. Yet they have succeeded. God chooses the weak to confound the strong, and the Spirit blows where it wills. It cannot be put in airtight ecclesiastical containers or theological compartments. God is cocking a snook at the mighty Catholic Church. The “strength” of the Catholic Church is its greatest weakness. Has its leadership got the courage to read the writing on the wall – what the Spirit is saying to the Churches? Can we jettison all our excess baggage – theological, ecclesiastical, institutional; and go back to the source – Holy Scripture and ethereal Christianity, led by the Holy Spirit?

One of the greatest ironies is the Krist Bhakt movement in Matridham Ashram in Varanasi Diocese. The Spirit is knocking, and we a bolting our doors from inside, because we are afraid of the consequences. Our comfort zones and social equations will change, if we open the doors. But the Spirit cannot be restrained or shackled. It will either “huff and puff and blow the house down”, or it will simply alter course, and establish a new way of being Church.

3. CHANGING IMAGES OF THE CHURCH
The laity has no say or presence in the Catholic Church in this region. They are only glorified “altar boys”, used for organising processions, jubilees or fund raising drives. Thereafter they are put in cold storage till the next “event” requires their services. Hence the public image of the Catholic Church is basically the image of the “Fathers” of the Church! These “Fathers”, which term includes bishops for the sake of this analysis, have metamorphosed and mutated drastically (and I would say disastrously) after Vatican II. Some old and new images would be self-expressive.
a. From PASTOR to MASTER – The changing equations between clergy and laity. Loving concern has been replaced by a dominating presence.
b. From MISSIONARY to MACHINERY – Missionary zeal is almost gone. We now have a well oiled machinery - with several mechanical/ routine functions that are largely impersonal.
c. From RECTORS to DIRECTORS – From an essentially spiritual ministry to a largely secular one, like any other NGO.
d. From BREVIARY to BRIEFCASE – Again a mutation from spiritual strength to financial muscle.
e. From ROSARY to ROTARY – Seeking social acceptance in an elite club that meets every week, has a discourse, shares a meal, takes a collection, and also does social work.
f. From MISSION to ADMISSIONS/ OMMISSIONS/ COMMISSIONS – An overdose of educational institutions, missed opportunities, and in several cases, financial misappropriation.
g. From PASTORAL RELATIONSHIPS to PASTOR’S RELATIVES – An unfortunate phenomenon, where clergy and religious show an inordinate interest in promoting the welfare of their kith and kin, or country cousins.

4. IMPACT OF VAROUS SEMINARS/ SYNODS/ ECCLESIASTICAL GATHERINGS
a. 1965 - Vatican II – Great euphoria about ecclesiastical reforms in the late 60’s and early 70’s. Gradually succumbed to conservative forces, establishmentarian mentality and the status quo ante. Only cosmetic changes in liturgy and clerical dress. Deeper attitudinal changes were not effected. Vatican II documents and even Evangelii Nuntiandi grossly misinterpreted to justify almost all ”activity” as “evangelical”.
b. 1969 - CHURCH IN INDIA SEMINAR – Major impact on transforming the mentality of the Church vis-à-vis inculturation and liberation theology. Both these thrusts have now petered out.
c. 1973 –SEMINAR ON EVANGELISATION IN UP - Report and research by Rev Eric Pinto, Dhiranand Bhatt, etc now gathering dust.
d. 1979 - DISCERNMENT SEMINAR ON CHURCH IN UP – Impact not known or felt.
e. 1989 – NATIONAL CATHOLIC CONVENTION – Raised great hopes and expectations among the laity. All resolutions, especially regarding the laity, have gone into hibernation.
f. 2005 – EVANGELISATION THROUGH INSTITUTIONS SEMINAR (NORTH INDIA) Impact neither seen nor felt.
g. 2007 – PROPOSED REGIONAL SATSANG – Proposal to have Institute for Missiology. This is a cruel joke. Mission cannot be taught or imposed. It has to spring from within. There cannot be theory or text books for learning to swim! One has to jump into the water, and take a calculated risk. Nothing risked is nothing gained.

(This paper is just in point form, and intended for those who understand the context)