CHAPTER - VJTT

THE LUTHERAN MISSION CHURC H : LITERARY AND SOCIO­

-

CULTURAL CONTRIBUTION

LITERATURE

The establishment of the Lutheran Mission - Church in Guntur district

had a profound influence on the language and literature of this area. Father Heyer

made use of the Bible and Tracts in the Gospel work during his early service in

Guntur. They were furnished by the ‘Bible and Tract Societies’.1 It seems that

there was noregular publication either in English or in Telugu in the Lutheran

Mission durinthe first four decades. In 1851 Father Heyer translated Martin

Luther’s Small Catechism into Telugu.2 Most of the literature consisted of Telugu

translations of books and tracts written in English by missionaries. There was not

much indigenous Christian literature. But Christian lyrics for church worship

composed in the early decades.

The Sunday school lessons in Telugu were the first regular Christian

publication in Guntur district. Dr.Aberly and others edited these lessons. “Mission ■

News”, a monthly Telugu paper was published. This monthly publication

changed into a larger Journal in the name of “Kristava Bodhakudu” (Christian

Teacher).3 Other Telugu Lutheran Missions like Hermensburg Mission joined

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this enterprise. One decade after the starting of this journal another publication

namely “Telugu Lutheran” was commenced. It served the needs of the Guntur synod,

organised in 1906. This Telugu Lutheran was changed into a monthly magazine with

the new name “Andhra Lutheran” after the merger of the Guntur and Rajahmundry

Missions. It was a well edited journal with a circulation of more than 2,000 copies.4

The advisory committee, the sub-committee of the literature'committee guided the

journal. Rev.P.Paradesi, Rev.G.Samuel, Rev.E.Prakasam and K.Raja Ratnam were

among the early editors of the Journal. This Journal became the official organ of the

Andhra Evangelical Lutheran Church.

The publication of the A.E.L.C. diary in two editions and the A.E.L.C.

calendar in Telugu were also started. They had a good circulation. The members of

the congregation used to have the calendar for their domestic purpose.5 They were

printed at the mission press in Guntur.

In 1887 a small mission press was started in Guntur by missionary Swartz.

The press was first located in the old Gunn compound. In 1904 it was shifted to the

‘Orphanage’ compound in Brodipet. Several magazines were printed for non-Lutheran

missions. Considerable work was done for local Government departments. This

press was known as U.L.C.M. Power Press.6 It was the only mision press of any size

in the whole Telugu area. “Messenger of Truth” and Ravi were some of the other

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Telugu papers. Mr.S.Bhushanam started the publication of a monthly journal, by

name Grama Gurupadesini (Village Teacher). This journal was meant for teachers.

This journal became very popular and it was widely subscribed by the missions and

churches of Telugu region.7 Mr.Bhushanam died in the month of April, 1939. The

publication of this journal ceased for a few months due to his death but was resumed

under the editorship of Mr.M.Devasahayam.

In 1905 a monthly English magazine with the name ‘Gospel witness’ was

started with Dr.L.B.Wolf as the first editor. Subsequently it became the official

organ of the ‘Federation of Evangelical Lutheran Churches in India’. It was a subsidised

paper. The subscribers were both missionaries and Indian Lutherans. There was a

Board of Publication of Federation. The Board had limited funds, but could bring

out a large number of books and other publications in English.8 It also published four

editions of the Triennial year book of Lutheran Churches and Mission in India.

Sopederbloom’s the Passion of Christ, Luther’s Catechism edited by Dr.Frochich

and the Federation Book of worship were the notable publications of the Board of

publication.

A.E.L.Church publishing house was established at Guntur. It had a branch

at Rajahmundry. Literature committee used to direct the work of the publishing

house.9 The publishing house was run by the subsidy of the church and funds from

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other sources. The house could bring out large number of books and tracts, mostly in

Telugu. The house also handled large quantity of church and school supplies and was

the local depot of the ‘Axillary Bible Society’ and the ‘Christian Literature Society’

of Madras.

‘Helpers Through Prayer’, A new monthly publication in English was started

in September, 1930.10 It was changed into quarterly in 1940. Rev. G.A.Rupley was

its founder and first editor. The main purpose of the Journal was to enlist the prayers

of people in America and other Countries for the Indian mission. Various articles

pertaining to the work of the mission and the progress of the Gospel in the mission

field were published.

The publishing house was able to stock books, pamphlets, tracts, church

and school supplies, Bibles, hymn books and books of worship. Bible portions printed

in large type for adults were also stocked in the house. This house also participated

in the adult literary campaign carried on in the Telugu region.

There was a demand for the books of worship and Hymnals. A great part of

the English common service book was translated into Telugu and published for general

use in all the Lutheran congregations." The Telugu lyrics were more widely used.

Lutheran Christians composed many of the lyrics. Dr.M.L.Dolbeer composed settings

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 in Telugu for most of the services in the Common Service Book. A book of ministerial

acts in Telugu was also printed in the press.

SOCIO-CULTURAL WORKS

The Lutheran Mission introduced the ‘Common Service Book of the Lutheran

Church’ both in rural and urban congregations. It contained the standard revised text

of the common service of 1888.12 The Common Service Book of the Lutheran Church

was available both in English and Telugu languages. In Rural congregations, the

Telugu common service book was used. In the Urban congregations and in the schools

and college worship programmes both Telugu and English versions are used. The

common service book was accompanied by a common hymnal. The music of the

hymns was chosen from a wide range of sources, from the ancient plain song, German

and Scandinavian choral melodies, French, Swiss, Scotch and English pastorals and

from English and American composers of all periods.13 A revision of the music

edition of the common service book was authorised by the united church in 1928.

This revision did not effect any change in the text of the liturgy or of the hymns. The

revision of the Hymnal was confined entirely to the music and forty three numbers

were effected. In twenty five cases better known tunes were substituted. And a new

tune to the book was included.14

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 The common service book consists of general prayers namely the Liturgy,

the sufferages, the morning suffrages, the evening suffrages and the Bidding Prayer.

The congregations in the district started to follow the above cited prayers as per the

directions given by the local priests. Gradually this became a part of the congregational

culture in the society. Even now it is followed by most of the families of the

congregations. The occasional services namely 1) Order for the Baptism of Infants,

2) Order for the Baptism of Adults, 3) Order for confirmation, 4) Order for public

confession, 5) Order for the Burial of Dead, 6) Order for marriage, 7) Order for

ordination, 8) Order for the installation of a pastor, 9) Order for the laying the corner­

stone of the church, 10)Order for the opening of the synods, 11) Order for the closing

of synods and order for the installation of a church council had also been incorporated

in the common service book.15

In Guntur district all the congregations in rural and urban areas followed

the occasional services. These occasional services covered almost all the important

events in the life of a human being starting from birth to death in the society. These

occasional services have been in practice for more than a century in the district. They

gradually became the customs and traditions among the Christian communities

especially among the underprevileged Christian communities who constituted more

than 90% among the Lutheran Christians in the district. Though this part of tradition

was the legacy of the American Lutherans but in Guntur district it became a part of

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 the Christian culture with local influences. The birthday celebrations, marriage

celebrations, memorial services, maintenance of burial ground with the installation of

engraved and painted stones at every grave even at present are the part of the cultural

activities.

The Lutheran Mission - Church introduced Christian calendar, which has

also been incorporated in the common service book of the Lutheran Church.

Throughout the year many important festivals and events were celebrated in addition

to the regular Sunday services. The celebration of New Year’s Day on 1st January,

the celebration of Christmas, the birth of Christ on 25th December, the fasting of 40

days during the lent period, the celebration of Easter, the resurrection of the Lord

and the celebration of the festival of reformation on 31st October were some of the

important days in the Christian calendar.16 All Sundays in the year were fixed with

some significance of the Christianity. Thus the society has been enriched with the

Christian cultural pattern.

The Christian converts especially unprivileged communities in the district

made a deep impact on the socio-cultural life. The periodic visits of the missionaries

and the local pastors, the celebration of the Christian festivals and melas, revival

meetings and other occasions of community celebrations helped to develop a sense of

Christian cultural unity. The pastor or a catechist or a teacher employed in the

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 village congregation used to teach the children on all days except on Sundays when

he used to preach. For sick people in the congregation, they used to offer advice,

medicine, and prayers. In case of any commitment of error or any lapse on the part

of refractory Christian the priest or teacher could convince him of the error of his

ways. He acted as the guide, philosopher and friend of the community in the domestic

joys and sorrows and in disputes over the family and property matters.17 He was also

the chief agent of cultural transformation. Generally, a new dignity, a new self-

respect and a desire for self-improvement and better standards of hygiene and

sanitation were found among the converts.

The congregation teacher or catechist generally offered thegovernment- approved

primary school curriculum, supplemented by religious education. The main purpose

was. to impart Christian teaching, to provide basic literary skills and to afford an

opportunity for further education in a mission boarding school. It was generally

accepted that the rate of literacy among the underprivileged Christian converts was

far higher than among the other underprivileged classes.18 In fact it was not the

converts themselves but their children who could avail themselves of the new job

opportunities provided by missionaries and the government.19

In Guntur district the converted Christians were allowed to participate in

the weddings, funerals or feasts of the unbaptised members of the same community.

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It differed from village to village depending on the size of the converted population.

The village congregation of Christians used to feel their solidarity with the out caste

community of their own area, and especially with that section of it to which they

originally belonged, rather than with the Christian community, in which they existed.

The out castes rather than the other Christians, were felt as brothern 20

Changes in social life norms and standards led on the whole to

unprecendented awareness taking place among the underprivileged Christian converts.

These converts have learned to worship God and have established the habit of worship.

They have acquired concepts of God and of themselves in relation to him that have

powerfully affected their social life, their conduct and in course of time, their status

in their villages. Belief in the love of God for them, empowered by their

worship,inculcated a sense of importance and value. The Christian teaching with

active Christian worship introduced a new force into their lives strong enough in

many cases to destroy inhibitions, and to restore confidence.21

In Guntur district the untouchable communities formerly restricted to

weaving, leather work and agriculture labour are now engaged in a wide variety of

other occupations. This was mainly due to the training in mission industrial or

vocational schools. Many Christians were working as tailors, carpenters, masons,

gardeners, watch makers, and even as potters.22

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 In the district the worship in terms of Christian teaching gave many of

these converts a desire to share their blessing with their Hindu neighbours. Thus a

sense of happy relations established between the Christians and caste Hindus. Among

the converts it was noticed that cleanliness and an appreciation of beauty were

promoted.23 The growth of self-respect, the acquisition of belief in a personal God

whom they prayed, praised, and assembled in Church, all contributed to raise the

standard of life and to see a purpose in life.

But the most moving aspect of the picture was of people assembling for

worship. “A Bell was rung and they came hurrying from the fields in the village.

Ten or fifteen minutes later they began emerging from their houses and gathering at

the church. Almost without exception they washed and changed their clothes. The

women oiled and combed their hair in simple but beautiful local style decorated with

a flower. Men, women and children approached the church quietly with apparent joy

and eagerness. Entering, they each knelt for private prayer,then sat on the mat-

covered floor in rows; the men and boys on one side and the women and girls on the

other. They sang heartily, joined in the responses of the liturgy and seemed, almost

with one accord, to be absorbed in the worship of God. It was hard to realise that

these attractively clad, clear and neat looking, order could have developed in forty

years from a group of dirty, shiftless, Mala out castes.”24

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 It was impressive to note that the participation of women in the activities of

the church promoted the development of regular congregational worship. Where

regular worship had become established the women were as faithful in attendance and

they participated in all activities as freely as men. Parents with regular and prolonged

worship experience used to send their children to the schools. The experience of

worship strengthened their help for a better and richer life for their children.

Krishna Child marriages were of few instances where the worship programme was

firmly established. But in the other underprivileged sections where the Christian

conversions had not taken place the practice of child marriages still continued.25

Christian missions have added to the wealth of the nation through the large

sums of money received by way of contributions from foreign lands. These amounts

have been net additions to the national wealth. They were used to support national

clergy,school teachers, clerks as well as missionaries from abroad. Employment was

also provided to the local people in erecting buildings and to maintain schools,

hospitals, and other social institutions. National welfare has been promoted by the

church service and the economic and cultural life largely benefited.26 The economic

value of education received in mission schools, and of the confidence encouraged by

visits of catechists or Bible women, can not be computed. The economic benefits and

material gains also helped the underprivileged people for the economic and cultural

enrichment. Moral improvement, education, increase of self respect, elevation of the

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status of women and escape from social thralldom were recognised as legitimate aims

and natural results of missionary endeavour. All of them contributed to the betterment

of economic cultural conditions.27

One literate person in a community could protect the entire community

against fraudent use of the underprivileged class. A resident school teacher or preacher

rendered such a service. The amount of fraud practised against the illiterate by shop

keepers, money lenders was undoubtedly very great. Raising the amount of the note,

raising the interest rate and giving receipts for smaller amounts than had been paid or

giving as a receipt a document with a totally different content were some of the

common practices in the villages.28

Mission hospitals rendered valuable health service, both curative and

preventive. Much health service was rendered by Christian agencies, pastors,

catechists, evangelists, school teachers, superintendents, district missionaries and

Bible women. Many of them would render first aid and prescribe simple remedies.

They used to serve as unofficial agents for hospitals or dispensaries. Thus the cultural

relations were established even in the medical field.29

Christianity improved significantly the economic conditions of converts

by breaking down social inhibitions and occupational restrictions. This was done

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partly through schools. Many Christians have acquired new concepts which made it

possible for them to undertake work that was inhibited by old concepts.

In addition to cultural traditions in the church there were some methods and

means which were followed in the district. Lessons were prescribed for each Sunday

and week day service and suggestions for sermons were made. Pastors and teachers

were doing much pastoral work.30 All adults and children above eight or ten years of

age were expected to attend these services. The church calendar was used to insure

the annual presentation to all the congregations of such great themes as the birth of

Christ, the crucifixion, the resurrection,the ascension and penticost.

Year-wise lessons to be taught on every Sunday had a great impact on the

members of the congregation. The annual syllabus included a scripture verse each

week and a new lyric each month. Young men and women were organised and trained

to sing many Christian lyrics and to accompany them on indigenous musical

instruments. They used to give programmes attended by Christians and non-Christians,

short term schools of Indian music were conducted in which preachers and teachers

were trained for leadership of similar singing bands. ‘ Kalakshepams’, in which the

Gospel was presented in song and history were extremely popular in the district. The

effect of these singing bands was quite valuable for Christian as well as non-Christian

audiences. Songs for special occasions were composed and sung which would create

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 indigenous folk atmosphere. Men and women used to sing these songs in transplanting

rice and in the harvest.31

Action songs on parables and miracles of Christ were extremely popular in

the district. Many of them were composed by Bible women which were taught to the

Christian women in the village. Young women used to sing and act at the gathering

of Christians and non-Christians on special ocassions. Subsequently these action

songs were expanded into dramas. Christian congregations used to take interest in

preparing dramas for presentation in their villages. The drama of ‘prophet Amos’

‘the Queen of Sheba’, and the life of Christ were quite popular and had a powerful

evangelic and cultural influence.32

Sunday Schools were conducted in all congregations in the district. These

Sunday Schools were attended by children only. A large number of books of lessons

and the publications of notes on the British and American international lessons were

used for the Sunday School instructions. The pastors assigned the school teachers

and their wives to teach the classes of children in the Sunday School.33

Village women were organised into ‘Women Samajams’ (Stree Samajams).

These Samajams used to teach the prayers, the sanctity of Christian marriage and the

necessity of purity in life, thought and speech. They also visited the non-Christian

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homes and made efforts for the spread of Gospel in the district.34 It thus established

the cultural and moral traditions in the Society. Christian pictures were found on the

walls of the Christian homes. A series of tracts were issued by the ‘ Christian

Literature Society’ containing Bible stories illustrated with a picture in colours. These

tracts were also seen on the walls of the Chrtistian homes in the district.

The Andhra Evangelical Lutheran Church (A.E.L.C.) with its head-quarters

at Guntur had relationships and fellowship with the other churches not only in India

but all over the world. In India the A.E.L.C. is one of the groups of Lutheran

churches and became the member of the Federation of Lutheran Churches in India. It

has an Executive Committee which meets annually. The A.E.L.C. became the member

of Andhra Christian Council (A.C.C.). The aim of A.C.C. is to bring better

understanding and co-operation among the churches and to promote inter­

denominational activities.35 It is to draw up comity of agreements and to support a

Telugu Literature Society for the production of needed literature and to foster the

Christian home movement and other services. The A.E.L.C. became a member in

the National Christian Council of India, and Pakistan (N.C.C.) which was organised

in 1914.36 It is purely a consultative and advisory body, for the establishment of

fellowships.

The A.E.L.C. also became the member of the Lutheran World Federation

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both in its own right and through its membership in the ‘Federation of Lutheran

Churches’ in India. ‘The Lutheran World Federation, was a federation of greater part

of the Lutheran Churches of the world, working with Geneva,Switzerland as its

headquarters.37 The A.E.L.C. became the member of the World Council of Churches

which was organised in Amsterdam in August 1948. The World Council of Churches

brought together almost all Christian groups in the world, except the Roman Catholics..

Thus the A.E.L.C. has been spreading truth, eliminating ignorance, fighting

against all evils and spreading love and understanding so as to establish human relations,

Christian fellowship and cultural heritage with the advice and support of the above

cited national and International Organisations. The Westeran influence and the

Christian culture, traditions have gradually become part of the main stream of the

national spiritual life.

NOTES AND REFERENCES :

1. Drach George and Calvin F.Kuder,The Telugu mission of the

general mission of the General Council of the Evangelical
Lutheran Church inAmerica, Philadelphia, 1914, P.52

2 Dr.I.Cannaday, Literature cited in one Hundred years in the

Andhra Country, edited by Clarence H.Swavely,Madras, 1942,
P.241

200
 3 Ibid P.241

4. Ibid P.241
5. Common Service Book of Lutheran Church, published by the
Board of the Publication of the Lutheran Church in America,
Philadelphia, 1918, P.6 & 7

6. Dolbeer,M.L.,Andhra Evangelical Lutheran Church -

A BriefHistory,Rajahmundry,1950, P.133

7. Dr.I.Cannaday, Literature cited in One hundred Years in the

Andhra Country, edited by Clarence H.Swavely, Madras, 1942,
P.242

8. Ibid 242

9. Constitution of Andhra Evangelical Lutheran Church,Reprinted

in 1990,Rajahmundry, 1990, P.33

10. Dr.I.Cannaday, Literature cited in One hundred years in the

Andhra Country,edited by Clarance H.Swavely,Madras, 1942,
P.243

11. Sangharadhana Pustakam

Note: This is a book of worship in Telugu for the use of Andhra

EvangelicalLutheran Congregation(common edition), Guntur, 1948

12. J.Waskom Pickett, Christian Mass Movements in India,New

York, 1933, P.129

13. Ibid P.131

14. Ibid P.132

15. Ibid P.135

16. Ibid P.139

17. Ibid P.141

18. Ibid P.144

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19. Ibid P.145

20. Ibid P.252

21. Ibid P.259 & 260

22. Ibid P.260

23. Dolbeer,M.L.AndhraEvangelicalLutheran Church - A

BriefHistory, Rajahmundry, 1950, P.118 & 119

24. Wolf L.B - After Fifty Years,Philadelphia, 1896,P.200

25. Dolbeer.M.L. Andhra Evangelical Lutheran Church - A Brief

History, Rajahmundry, 1950, P.161

26. Ibid P 160

27. Ibid P 162

28. Common Service Book of the Lutheran Church, published by

the Board of publication of Lutheran Church in America
Philadelphia, 1918, P.309

29. Ibid P.309

30. Ibid P.310

31. Ibid P.5

32. Ibid P.6 & 7

33. Philips Godfrey E. The Outcastes Hope or Work among the

depressed classes in India, London, 1915, P.68

34. Ibid P.84 & 85

35. Oddie G.A.Social Protest in India: British Protest

Missionaries on the Social Reforms, 1850-1900, New Delhi,
1979, P.100

36. Hunt W.S. India’s Out Castes: A New Era, London, 1924,
P.101

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37. Mathew Zacharaiah,Christian Education and Cultural
Transformation in India, Madras, 1981, P.12

203