Abstract
Duerksen is an able sociologist and (Anabaptist) theologian. His study is thereby unique in bringing these two disciplines together to analyse a growing movement not only present in India, but in many parts of the world: churchless Christianity. This is the following of Jesus Christ while remaining within the pre-Christian cultural traditions in which one was raised, selectively drawing from established Christian churches whatever helps flourishing. In European societies, this unchurched Christianity complexifies the notion of secularization. Duerksen focuses on two particular and interesting questions: are such groups syncretistic; and what is their view of ecclesiology judged by biblical criteria drawn from Acts?
In Part 1, to set his study in context, Duerksen carefully surveys the emerging literature in this field and sets out his analytical tools for framing his study employing an ‘emergentist theory of identity’. This pays attention to the flux of change as a group emerges, noting the continuities and discontinuities that constitute their identity in relation to the original host and alien cultures. The second part of the book introduces us to his fieldwork and draws from six groups who come from various Hindu and Sikh backgrounds in North India who have resisted becoming part of the minority Christian Church. These churches are seen as ‘other’ and ‘alien’ for various reasons. Duerksen closely follows the groups and their leaders and notes their characteristics and choices, their identity properties, and their remarkable synthesizing of cultural and ritual practices. For example, there are the difficulties of including sacramental practices that characterize Western institutional Christianity as these resemble foreign imports. (This could be contrasted with such groups in South India, where there are many more Dalit converts, who do everything they can to distance themselves from their original religion to establish their identity as ‘other’ to their ‘home’ culture.) What does attract these Sikh and Hindu followers of Jesus is satsang and bhakti forms of devotion: singing, praising, exorcising and sharing their faith. They draw heavily from Pentecostal forms of worship with which they are comfortable and which echo their previous spiritual practices. Does this lead to syncretism? Duerksen’s answer is a thoughtful no, based on their identification and critique of idolatry and their fidelity to Jesus Christ.
The final part of the book is a study of Acts with the question of ecclesial identity in mind. Duerksen shows the multiple forms of ecclesial belonging in the early Church with one thing in common: fidelity to the Lord Jesus Christ and living in his Spirit. This constitutes the ‘body of Christ’, rather than ‘Church’. He is not uncritical of these groups by the same biblical criteria: their lack of seeking unity with other followers of Jesus regardless of their social and cultural standing; challenging evil social structures and showing solidarity with the marginalized. Whether his criteria would satisfy high sacramental churches is a moot point.
There can be no doubt that this study provides hugely interesting materials and analysis that contribute to missiology, ecclesiology and interfaith understanding.