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the Formation of National Christian Councils – with special reference to

Asia/India

1.1 Formation of National Christian Councils

The Edinburgh 1910 was a source for the rise of Christian Councils in most countries of
the world. In England the Anglican and Free Church Mission organizations formed the
Conference of British Missionary Society in 1912 and the British Council of Churches in 1942.
Both functioned side by side in an intimate manner. 1 In America, the Foreign Missions
Conference of North America and Federal Council of the Churches of Christ joined together in
the formation of National Council of Churches of Christ in 1950. In Asia, its impact was formed
by the Edinburgh 1910 and personal visit of Mott which led to the formation in India, China,
Japan, and Burma (Myanmar).2 In 1945 eight New Zealand churches met at a conference at
Christchurch consisting of two hundred delegates. New Zealand was the first country in
European history to developed ecumenical activities. In Germany 1922, a Federation of German
Evangelical Churches was organized at Stuttgart with twenty-eight territorial churches where
there was a union of Lutheran and Reformed churches. Eventually in 1948, a federation among
churches in Germany was constituted which include the Free Church. This cooperative
Fellowship of Christian Churches was created in March 1948 which brought together
Evangelical church, Free Church, Baptist, Methodist, United Brethren and Mennonites leading to
secure better relationship between member bodies through theological conversations and
ecumenical developments.3

1.2 John R. Mott (1865-1955)

He was an American Methodist who became the student secretary of the International
Committee of YMCA in 1888. He became the chairman of the executive committee of the
Student Volunteer Movement and in 1895 he became the general secretary of the World Student
Christian Federation. He was the chairman of the IMC 1910 and played a considerable role int eh
foundation of the WCC and was elected as the first President of the meeting conducted in 1948. 4

1
O.L. Snaitang, A History of Ecumenical Movement: An Introduction (Bangalore: BTESSC/SATHRI, 2004), 112-
113.
2
Snaitang, A History of Ecumenical Movement, 112-113.
3
Rouse & Stephen Charles Neil, A History of the Ecumenical Movement 1517-1948, 627-629.
4
F.L. Cross and E.A. Livingstone, ed., Dictionary of the Christian Church (Massachusetts: Hendrickson Publishers,
1997), 1120.

1
It was under the inspiration of John R. Mott, the National Missionary Council of India was
formed in 1914 which later became the National Christian Council of India (NCCI) in 1923.5

We shall look into the development of National Christian Councils with special reference to
India.

II. Formation of National Christian Council in India (NCCI)

The efforts of the Protestant mission bodies working in India first realized the importance of
ecumenical cooperation and relationships. Inter-denominational private meetings of missionaries
from 1855 onwards led to the National General Missionary Conference in Allahabad in 1872.
This initiative for ecumenical cooperation came with the formation of the South India
Missionary Association (SIMA) in 1897. This was followed by the formation of National
Missionary Society (NMS) in 1905, the United Theological College (UTC) in 1910, Student
Christian Movement in India (SCMI) in 1915, and National Missionary Council (NMC) in 1914.
The National Christian Council was formed during the time when the national movement for
independence was gaining considerable momentum.6

2.1 National Missionary Council to National Christian Council

The National Missionary Society founded in 1905 brought a unifying effort which draws Indian
Christians together from different denominations. In 1912 John Mott visited India on behalf of
the Edinburgh Conference with the purpose of setting up local bodies which strengthen and
widen the cooperation between the missions. In 1913, eight Provincial Councils were formed
namely Bengal, Bihar-Orissa, Bombay, Punjab, Madras and Burma. Therefore the first National
Missionary Council was held in Calcutta. 7 It was during the visit of J.H. Oldham that at the
meeting of the NMC in January 1923 at Ranchi that the name was changed to ‘National Christian
Council of India, Burma and Ceylon.’ The NCC was established on the basis “that the only
bodies entitled to determine the policy of the churches and missions are the churches and mission
themselves.”8 The NCCI was based on the directive delegation from the regional councils which
in turn were representative of the churches and mission.

2.2 Body of NCCI

It is an inter-confessional autonomous council and an ecumenical expression constantly

initiating, promoting and coordinating various forms of ministries of witness and service in the
wider community and society. It also serves as a common platform for thought and action of
churches and Christian organizations for mutual consultation and cooperation. NCCI is

5
James Massey, Ecumenism in India Today (Bangalore: SATHRI, 2008), 38.
6
Roger Gaikwad, “Churches Together in God’s Mission-India” in Asian Handbook for Theological Education and
Ecumenism, comp., Hope Antone, Wati Longchar, Hyunju Bae, Huang Po Ho & Dietrich Werner (Kolkata:
ESPACE, 2013), 511.
7
Gaikwad, “Churches Together in God’s Mission-India”, 511-512.
8
Massey, Ecumenism in India Today, 17-18.

2
committed to the gospel values of justice, peace and unity. The council embraces, promotes, and
coordinates with various activities for responsible life and witness. The member churches and the
regional councils are the primary members of the council. The Assembly which is the supreme
body meets every four years. The Executive Committee meets annually to oversee the work of
the Council and also appoints the Working Committee which meets twice in a year to guide and
monitor its activities.9

2.3 Functions and Commissions of NCCI – NCCI has number of activities which are carried
out both for regional and national aids such as – famine relief, promotion of literature,
agricultural education and village improvement. It also stresses on evangelism especially through
the mass movements. It represents the Christian community in India before the nation and speaks
on their behalf to the central government, national, and international agencies.10

2.4 Ministries of NCCI – It has initiated ministries such as the Henry Martin Institute of Islamic
Studies, Christian Institute for the Study of Religion and Society (CISRS), literature and
communication, rural mission, Church Auxiliary for Social Action (CASA), industrial mission
and development. NCCI has also mobilized the response of the churches to important social and
national issues.11 Apart from this, NCCI works through seven thematic commissions related to
the objectives of the organization – (i) Commission on policy, governance and public witness (ii)
Commission on unity, mission, evangelism (iii) Commission on justice, peace, creation (iv)
Commission on communications and relations (v) Commission on tribals and adivasis (vi)
Commission on dalits (vii) Commission on youth.12

2.5 NCCI and Roman Catholic Church – The partnership between NCCI and Catholic
Bishops’ Conference of India (CBCI) are mentoring inter-faith dialogue, dalit concerns, unity
week celebration and united action towards political situations especially violation of
minorities.13 Action for food production was also a response of the NCCI and the Roman
Catholic churches.14

2.6 Focus of the NCCI today

(i) The NCCI exists to serve the minorities by uniting and developing the leaders in the church. It
is a human rights network to promote communal harmony and understanding between the
communities and to address the issues of any atrocities on the minorities. It collaborates with
likeminded organizations that are serving various communities and dealing with issues related to
dalits, tribals, other backward classes, and religious minorities.

9
Rouse & Stephen Charles Neil, A History of the Ecumenical Movement 1517-1948, 386.
10
Snaitang, A History of Ecumenical Movement, 114.
11
M A Z Rolston, “New Horizons in Ecumenism,” in Ecumenism in India, ed, by Mathai Zachariah (New Delhi:
Printsman, 1980), 56-58.
12
http://www.revolvy.com/page/National-Council-of-Churches-in-India. Accessed on 12th June 2021.
13
Massey, Ecumenism in India Today, 18.
14
Rolston, “New Horizons in Ecumenism,” 58.

3
(ii) To bring cohesion among the various denominations of Christian faith.

(iii) To work at Tehsil/Mandal, district, state, and national level for the issues of various caste
groups, religious and linguistic minorities, women, children, youth and to present their needs at
the relevant international forums including the United Nations.

(iv) To conduct human rights seminars and awareness camps throughout the country at various
levels. To train youths to participate actively in the nation building process apart from counseling
for their career opportunities.15

3. Evaluation

NCCI has witnessed the transplantation of western denominational churches, although

the mission societies had common objectives of presenting the Gospel. Formation of different
councils and meetings together led to the sharing of knowledge, concern, and advice. It reduced
misunderstandings, conflicts in mission operation and encroachments. Ecumenical idea therefore
ventured from the local missionary union and moved to regional and national levels of unions.
NCCI played a commendable role in bringing churches into the mainstream of ecumenism. It has
mobilized the responses of the churches to some important social and national issues.
Ecumenism through NCCI brought different churches under one accord as it represents the voice
of Indian Christians today even if a church may not be directly affiliated to NCCI. Thus, it
strives for self reliance, regional cooperation to fight against the social structure and promote a
just society.

15
http://ncci1914.com. Accessed on 16th June 2021.

4
Bibliography

Snaitang, O.L. A History of Ecumenical Movement: An Introduction Bangalore:

BTESSC/SATHRI, 2004.

Neil, Rouse & Stephen Charles. A History of the Ecumenical Movement 1517-1948.

Cross F.L. and Livingstone, E.A. ed., Dictionary of the Christian Church Massachusetts:
Hendrickson Publishers, 1997.

Massey, James. Ecumenism in India Today Bangalore: SATHRI, 2008.

Gaikwad, Roger. “Churches Together in God’s Mission-India” in Asian Handbook for

Theological Education and Ecumenism, comp., Hope Antone, Wati Longchar, Hyunju Bae,
Huang Po Ho & Dietrich Werner Kolkata: ESPACE, 2013.

Rolston, M A Z. “New Horizons in Ecumenism,” in Ecumenism in India, ed, by Mathai

Zachariah New Delhi: Printsman, 1980.

Webliography

http://www.revolvy.com/page/National-Council-of-Churches-in-India. Accessed on 12th June

2021.

http://ncci1914.com. Accessed on 16th June 2021.

5
 Christian Conference of Asia

I. The formation of the East Asian Christian Conferences

This realization of the dream of the early Asia ecumenical leaders began to
take form from Tambaram. Despite the opposition of some mission agencies, the leadership of
the International Missionary Council (IMC) carried forward the conviction that the world
Missionary Conference of IMC of 1938 (Tambaram) should have more than half of the
participants from the “younger Churches”. The significant numerical and forceful presence of
the younger Churches representative in fact changed the character of the missionary conference.
The enlarged meeting of the IMC in Whitby in 1947, the first one in the past world War two
Period, considered the proposal which came from the Asian delegates during the Tambaram
Conference, namely, to establish an East Asian Secretariat of IMC for the purposes of
maintaining an on - going relationship between the Churches in Asian. In fact, in 1939 itself, the
6
IMC regard was a kind of ecumenical committee and western leaders took it as a proposal for an
office. The long - term objectives of the proposed East Asian Regional Committee were:

• To promote and give expression to the spirit of Christian unity among the Churches of East
Asia.

• To promote fellowship and mutual helpfulness among Christians in East Asia through
Conference, exchange of delegations and such other measures as may be agreed upon.

• To promote a sense of the responsibility of the churches in this area.

• To deepen the unity of the churches in East Asia with world Church.

• To bring to the life of the world Church the distinctive contribution of the Churches in East
Asia.

What Asia representatives really wanted was an opportunity to meet together as they
were able to meet from the first time during the Tambaram Conference, prior to the
establishment of an East Asia Office of IMC. Therefore, it was proposed that preliminary steps
should be taken immediately to plan for an East Asia Conference, where representatives of the
churches can be sharing their experiences participating more fully in the life of the ecumenical
Church.

1.1 Asia Council on Ecumenical Mission

In 1955, another important ecumenical event place in Asia. “In order to stimulate inter -
church aid and exchange of personnel,” Presbyterian and United Church Mission boards and
their daughters in East Asia created the Asia Council on Ecumenical Mission. The
responsibilities of the Council in the region were:

• To develop and strengthen the Asia churches in the discharge of their ecumenical tasks in
other regions of the world.

• To share information on the exchange of personnel available for ecumenical tasks in other
regions of the world.

• To collect, study and disseminate information concerning the needs of the Asian churches for
personnel from other regions and the resources available to meet such needs.

To encourage and facilitate wherever possible the exchange of personnel between

countries, and between churches in this region, it being understood that the churches concerned
will take the initiative in these projects and administer them as they may agree, the council
assuming any direct responsibility in these projects only upon invitations of the churches
concerned, and finally, to assist are approved by the churches concerned and funds are not
available for their support. Besides the emphasis on the exchange of personnel, the

7
Ecumenical Mission also had the intention of creating a fund for the purpose of allocating it to
the projects on basis of need and ecumenical relevance.

In view of the similarities between the Ecumenical Mission and the WCC/IMC Joint
Secretariat in Asia in their purposes and experiences in East Asia, consultation was called in
Bangkok in 1956 to discuss the future of these two ecumenical bodies in Asia, and
consultation, requested the East Asia secretariat of WCC/IMC to enlarge its mandate and
strength its personnel. The consultation called for a conference of representatives of member
churches of the IMC to consider how the new task may be best fulfilled. The Bangkok
consultation suggested three alternate plans, to be discussed at the second East Asia Christian
Conference to be held in Pratap, for the creation of an ecumenical regional body16.

1.3 EACC Assemblies

A. Bangkok, Assembly, Feb.25th - March 5th, 1964

Reflecting on the main theme “Christian Community with the Human Community.”
Other major concerns were the education of the laity for Christian ministry and renewal of the
congregation. The issues related to national nationalism and nation- building were considered
full of potential for Christian participation.

B. Bangkok assembly-1968

The main theme of this assemble was, “In Christ All things Hold Together.” This is
theological approach to the contextual reality was pioneering effort at grappling with the issue of
modernization in Asian societies and marked the beginning of urban, industrial and rural
mission in many Asian countries. Concerned reflection was done on the nature of Christian
action in the Asian struggles against the dehumanizing aspects of traditionalism, economic
inequalities, modernization and even secularism. The churches were reminded of the task of
training youth for effective leadership.

C. Singapore Assembly, 6th to 12th June 1973

By the early 1970s EACC’s thought began shifting from the world community to a more
specific area, namely the people of Asia, and from community action to people’s action.
Therefore, the theme of the assembly was “Christian Action in the Asian Struggle.” There was a
spirit of disenchantment with forces of nationalism in several Asia countries as this became the
domain of the elite. And therefore, this assembly addressed itself to the awakening of keen
interest in dialogue with people of other faith, culture and ideologies.

16
Hans-Ruedi

8
 D. Penang Assembly, 3rd may to 9th June 1977

People became one of the concerns of EACC and hence, the theme,” Jesus Christ in Asia
Suffering and Hope” and dealt with the reality of Asia suffering, the hope in the midst of
suffering and the suffering and the Christian hope of Asian women.

E. Bangalore assembly, May 18th to 28th , 1981

New concern is that, people in Asia continued in the Bangalore assembly with focusing
sharply on the theme, “Living in Christ with people.” Since the people remain as the permanent
reality of history. Awareness is drawn to the political, economic, social and culture dominations
in the society.

F. Seoul Assembly, June 26th to July 2nd, 1985

This assembly repeated the same concern with the theme, “Jesus Christ Sets Free
to Serve,” and articulated the challenges of contextualizing theology in the people’s struggle a
challenges may Asian Christians and churches have responded to and accepted as the urgent
task.

G. Manila, June 4th to 13th , 1990

Seoul Assembly the discuss on mission of God vis-à-vis the mission of the church began
to surface. A new beginning or definition of the people was emerging in the thinking of CCA and
contextual theology of the people’s struggle was being articulated. A contextual a critical as well
as integrating principle or point of entry to doing theology in Asia. Thus, the theme of this
Assembly was “Christ our Peace: Building a Just Society” and it focused its attention on the
above concerns17.

II. Christian conference of Asia

The Christian Conference of Asia began as the East Asia Christian Conference (EACC),
which was constituted by a decision of churches, national councils of churches and Christian
councils, whose representatives met at Prapat, Indonesia, in 1957. It was inaugurated at an
assembly in Kuala Lumpur, Malaysia, in 1959, under the theme “Witnessing Together”. In the
light of changing circumstances, the 1973 assembly, meeting in Singapore, agreed to change the
name to Christian Conference of Asia (CCA).

The purpose statement of the CCA says that CCA exists as an organ and a forum of
continuing cooperation among the churches and national Christian bodies in Asia, within the

17
Hans-Ruedi Weber, Asia and the Ecumenical Movement, 1895 -1961,(London: SPCK, 1966), 69-70.

9
framework of the wider ecumenical movement, believing that the purpose of God for the church
in Asia is life together in a common obedience of witness to the mission of God in the world. In
order to be a member of the CCA, churches must “confess the Lord Jesus Christ as God and
Saviour according to the scriptures and therefore seek to fulfill their common calling to the one
God, Father, Son and Holy Spirit”. National councils or similar bodies joining the CCA must
also approve this basis. The CCA strives for the unity of the church in Asia, joint action in
mission, Asian contribution to Christian thought and worship, sharing and fellowship among the
churches in Asia and beyond, effective Christian response to the challenges of the changing
societies of Asia, relationships with people of other faiths in Asia, human dignity and care for the
creation18.

A new structure and a new team given to head its general secretariat. A small office in
Bangkok maintained by CCA with a large staff for the part-time and few were working out of
their home countries; the number was reduced and most of them moved to Singapore, where the
CCA was based until December 1987, when it was dissolved by the Singapore government and
the expatriate staff ‘expelled” from the country. The CCA had breached its undertaking not to
indulge in any political activity or allow its funds to be used for political purposes. CCA
decentralized again, working from offices in Osaka (Japan), Hong Kong, Manila and Chiang Mai
(Thailand). CCA gathered again in June 1993, CCA newly gathered again, this time in the
CCA’s newly acquired property in Hong Kong. The CCA centre is not only a place where
programme staff can work together but also where Asian churches can come for fellowship and
reflection on their missionary vocation. The CCA felt the need to re-structure by bringing its
programme desks into three programme areas - Justice, international affairs, development and
service (JIADS); ecumenical formation, gender justice, youth formation (EFGJYF); and faith,
mission and unity (FMU) and the general secretariat. The CCA Constituency which includes 100
churches and 15 national councils is spread over a vast area from Japan in north to Pakistan in
the west and New Zealand in the southeast19.

2.1 Functions of CCA

1. To develop effective Christian response to the challenges of the changing societies of

Asia.
2. To develop mutual awareness, fellowship and sharing among the churches in the region
and relationships with other regional conferences and the WCC.
3. To encourage Asian contributions to Christian thought, worship and action throughout
the world;
4. To explore opportunities and promote joint action for the fulfillment of the mission of
God in Asia and throughout the world.
5. To promote common study and action in such fields as evangelism, service, social and
human development and international relations.
18
https://www.cca.org.hk/about-cca/cca-history/
19
Dicitionary

10
 6. To stimulate initiatives and experiments in dynamic Christian living and action.20

The solidarity among the churches in Asia celebrates as an observance of the Sunday
recalls the inauguration of the CCA on the eve of Pentecost in 1959. The three motives of the
regional ecumenical body who worked for the creation are: Firstly, Asian Christians would
develop closer and more regular contacts with one another. Second, they wanted the churches to
develop contextual theologies and ways of witness which would address the fast changing social,
religious and political situations of their nations and remain in dialogue with in one another.
Thirdly, they want Asian churches involve themselves more effectively in ecumenical thinking
and action at the global level21.

20
Dictionary ecumenical
21
Dictionar

11