From Rules to Constitution
By Kyrsoibor Pyrtuh
The year 2024, marks the hundredth year of the adoption of the Constitution of the Presbyterian Church in Assam. This writing refers to the historical evolution and the administrative development of the Presbyterian Church in Khasi and Jaintia Hills. Some of you may question why a write-up on the constitution of a specific religious institution would necessitate a publication in a secular newspaper. Firstly, the adherents of the Methodist Presbyterian Church across the land of Hynniewtrep account for five (5) lakhs in numbers and comprise about 15% of the total population in the State. Secondly, the Presbyterian Church has played a significant role in the religious, social and cultural life of the indigenous Hynniewtrep community. Thirdly, aside from the doctrinal or spiritual matters that are sectarian in nature, every other non-sectarian decision made by the Presbyterian Church impacts the society.
The Presbyterian Church’s Organization in Khasi and Jaintia Hills:
The Presbyterian Church in Khasi and Jaintia Hills had organized itself in the following way-When the first Welsh Calvinistic Methodist Presbyterian missionaries arrived in Nongsawlia in 1841, they were initially confined to local congregations. It was not until 1867, that they were able to structure the church organization with the first Presbytery meeting held in Nongsawlia. According to John Hughes Morris, it was the movement, small in its beginnings, but important in its results and this meeting of the Presbytery was held on 20 & 21 May 1867.
The organization of the Presbyterian Church can be better understood as a pyramid structure in which, at the base, lie the local churches. In an ascending order, a group of local churches organized themselves into a District, and a collection of Districts form the Presbytery. Finally, the Presbyteries come together to form the Synods/Assemblies. These are Church courts with specific powers and functions in matters of spirituality and administration. This hierarchical structure allows the Presbyterian Church to maintain organized governance.
Genesis of the
Constitution of the
Presbyterian Church
in Assam:
During the British-Missionary era, the Khasi and Jaintia Hills District and areas within Khasi States as well, were part of the composite Assam Province and the same Constitution governed the Churches under different Presbyterian Synods/ Assemblies in Khasi and Jaintia Hills, (which is now being divided into the Khasi-Jaintia Presbyterian Synod Mihngi, Khasi-Jaintia Presbyterian Synod Sepngi, Ri-Bhoi Presbyterian Synod and Khasi-Jaintia Presbyterian Synod Pdeng), the plains of Sylhet (now in Bangladesh) and Cachar in Assam, and the Lushai Hills (present day Mizoram).
The Constitution of the Presbyterian Church in Assam can be understood in its historical context, theological foundations, and the evolution of its governance. The constitutional framework of the church reflects Reformed theological principles, emphasizing the authority of Scripture, the priesthood of all believers, and the importance of governance by elected elders. These principles are foundational to Presbyterian polity.
The motion to improvise Church rules and disciplines was introduced in the Assembly held at Shangpung in 1907. The Assembly resolved to appoint a committee and entrusted with the task to collect together and to revise all rules of Church discipline etc, which could be found in the records of the Presbyteries and Assembly. The revised rules were considered and adopted in the Assembly held in Jowai in 1909. In 1917, at the Assembly held in Mawphlang a further revision was made and it was decided that the Constitution should come up for revision at the end of five years.
Subsequently, the Church administration was undergoing significant changes, and it was felt that the Constitution needed more revision. Thus, in 1922, at the Assembly held in Jowai, it was decided to constitute a committee to revise the Constitution of 1917. The proposals of the committee were discussed at the Shillong Assembly of 1923. In the words of John Hughes Morris, “At the Assembly held in Mairang in 1924, a new Constitution, adapted to the needs of the vastly increased church, was adopted, the fruits of many years’ deliberations and discussions in various Presbyteries and Assemblies.”
The Ethical Teachings of the Presbyterian Church in Khasi and Jaintia Hills:
Although the Constitution may not enumerate every ethical directive in exhaustive detail, it provides a foundational understanding of the moral framework that the adherents ought to follow. The Presbyterian Church in Khasi and Jaintia Hills has laid strong emphasis on moral teachings and recognized the need to imbibe in its members both ethical and spiritual practices. Thus, the document entitled, Confession of Faith and Foundational Teachings, for the congregations was formulated. This document continues to serve as a guide for moral and ethical living and spiritual growth.
The Confession of faith and Foundational teachings of the Methodist Presbyterian Church which was adopted in the Assembly held in Aberystwith and Bala in 1823 had been translated and adapted for the adherents in the Khasi and Jaintia Hills in 1927. This Confession of Faith also prescribed certain socio-economic ethics and it is important to highlight here a few of them. The members are taught- (i) in trade and business, to refrain from overcharging beyond fair prices, selling stolen goods or using unfair means. Additionally, it is imperative to avoid exploiting anyone in the course of business transactions (ii) to pay taxes which are legally due (iii) not to take advantage, especially on the poor, by charging them exorbitant interest rates on loans and debts (iv) it is mandatory for those who live by the sea to tend to the needs of those who are in danger at sea. If individuals at sea are facing imminent danger or have experienced shipwrecks, it is the moral duty of the community to assist and help those in need and to protect their lives and property. Any action that contravenes this duty is sinful. This principle is grounded in the book of Exodus 13:9, which states, ‘You must not oppress foreigners. You know what it’s like to be a foreigner, for you yourselves were once foreigners in the land of Egypt.”
The moral and ethical teachings of the Presbyterian Church in the Khasi and Jaintia Hills hold a significant place within the indigenous Hynniewtrep community. However, a critical appraisal of the Confession of Faith and Foundational Teachings, is necessary to ensure their relevance and efficacy in addressing contemporary challenges. The increasing rise of corruption, racial and sexual abuses, and the exploitation of vulnerable sections calls for a re-evaluation of ethical guidelines of the Church. The normalization of corruption poses a serious ethical dilemma, undermining governance and justice in the State. It is crucial for the Church to take a firm stance against such practices and promote values of integrity, accountability, and transparency.
Furthermore, the systemic exploitation of the meek, the poor and minorities should compel the Church to advocate for social justice and equality. The abuse of power, whether in religious, political or social contexts, is another area that demands attention. The Church’s teachings can play a pivotal role in promoting ethical leadership and responsible stewardship.
Democratic Values Versus Gender Issues:
Presbyterianism indeed emphasizes a democratic form of church governance, rooted in the belief that all members have a role to play in the decision-making processes, not just the elected elders/deacons or “tymmen basan” and ordained Pastors. This participatory approach aligns with the Protestant principle of the “priesthood of all believers,” which upholds that every woman, man etc, has access to God and a role in the church’s mission.
The legacy of the Welsh Methodist Presbyterian Church in the Khasi and Jaintia Hills is indeed rooted in these democratic values. It has allowed lay members to engage in the life of the church and to be actively involved in the Dorbars of Presbyteries, Synods, or Assembly, where important policies and directions for the church are discussed and decided.
However, the role of women is being compartmentalized and their participation in decision making processes is a mere tokenism. In spite of the Hynniewtrep community being matrilineal, the induction of women into an ordained ministry for so long is considered a taboo, it still remains a contentious issue and matter of continuous debate within the Presbyterian set up.
Are women barred by the Constitution from being elected as elders/deacons or “tymmen basan” of the Church? The 1924 Constitution does not contain any specific article/section that explicitly prohibits women from occupying the office of elected elders in the Church or assuming full responsibility in Church administration alongside their male counterparts. Rev. Angel Jones, in his book “Ka History Jong ka Balang” (History of the Church), stated that, “the old Constitution had banned women from becoming elected elders or “tymmen basan”; however, after thorough deliberations, the new Constitution was adopted at the Mairang Assembly in 1924, allowing any Presbyterian Church to elect women to the office of elders or “tymmen basan” if they so desire.”
The development from simple Rules to a full-fledged Constitution of the Presbyterian Church in the Khasi and Jaintia Hills is a testament to the evolution of the Church. Today, the Presbyterian Church in Khasi and Jaintia Hills is a well-established institution with a formal Constitution and a democratic system of governance.