By Kyrsoibor Pyrtuh
This write up is a response to the news item which appeared in your esteemed daily under the caption, “Church Hits out at Synod- Ousted Pastor.” The news item is based on information shared by a few members of the “rival minority faction,” with a vested interest.
Let me state that I am a full-fledged communicant member of the Mawkhar Presbyterian Church bearing Church Registration No:779/34. The responses provided here are based on authentic public records and information related to Church matters. I am not acting at the behest of any individual nor has this been sanctioned by the Church Committee.
The responses are in three divisions – (a) Trivialisation (b) “Independent Church” and (c) The Missing Church Funds and Special Audit Report.
Trivialisation:
Through the news report the rival minority faction is trivialising the whole issue with intent to mislead not only the members of the Mawkhar Presbyterian Church, but the general public by their half-baked and concocted information. Moreover, they are ill-informed about Church history, resolutions et al. They are attempting to befool the general members of the Mawkhar Presbyterian Church by misrepresenting facts. To claim that the current dispute within the Church is not linked to the missing funds, is a blatant lie. The seed of discord was already sowed during the Church Dorbar held on November 10, 2024, when the Special Audit Report was discussed threadbare by the general members which subsequently led to the suspension (as per Presbyterian procedures) of a few church elders by the Church Dorbar. However, a handful of disgruntled members rejected the findings of the Special Audit Report.
The minority rival faction claimed that Rev. McDonald Pyrnrope’s dismissal was due to his refusal to sign the Bond. However, they failed to mention that during the Church Dorbar held on 29 November 2025 of which they were also a part, the matter was deliberated in accordance with Presbyterian norms and practices. The general members of the Mawkhar Presbyterian Church concluded that the action taken by the KJP Synod Sepngi was arbitrary and resolved to reject this unilateral decision. This resolution was supported by the majority of members present at the Dorbar through voice vote.
Speaking of the Bond, in November 2021, the Khasi Jaintia Presbyterian Synod Sepngi imposed an “edict” requiring all pastors, including retired senior pastors from 1967-68, to sign a Bond. This Bond conflicts with the Presbyterian Church’s Constitution. If not revoked, it risks harming the ministry and administration of the Presbyterian churches under the KJP Synod Sepngi.
Since 1924, the Constitution of the Presbyterian Church has undergone nine revisions, starting in 1955. The 1968 revision emphasized safeguarding Presbyterian principles and church governance, with a preface stating that the Synods should operate smoothly within the Constitution, but in cases where provisions fall short, they may adopt their own decisions and standing orders, provided they do not contradict the Constitution.
The functions and duties of Pastors are clearly laid out in the Constitution of the Presbyterian Church ever since it was adopted a century ago. The duties and responsibilities of Pastors are clearly outlined in the Constitution of the Presbyterian Church, most recently in the Ninth Revised Edition (Chapter V, Sec. 3, pp. 58-63). Nonetheless, deliberations had been ongoing regarding the regulations and strengthening of Pastoral Ministry vis a vis responsibilities and duties of individual Pastors amidst the changing times.
The composite Khasi-Jaintia Presbyterian Synod’s Dorbar held in March 1981 unanimously accepted the Reorganization Commission’s report, emphasizing that a Pastor’s primary duties include ministering from the Bible and teaching every Sunday. Similarly, in 1989, the Dorbar reaffirmed that a Pastor (Phadri) must preach, heal the sick, build the body of Christ and work for the betterment of the church. These exhortations are in line with the Constitution of Presbyterian Church. Moreover, Rev. D.E. Syiem, in 1985, highlighted that pastoral ministry has been central to the church’s ministry and suggested strengthening it without contravening the Constitution.The very first clause of the Bond (2021) is problematic as it bars pastors from participating in any association or activity that does not directly relate to the work of the Church. This restriction excludes not only secular organizations and sporting events but also the vital socio-cultural functions of pastors within the Khasi-Jaintia community.
In the Khasi-Jaintia social context, a pastor is also a member of a Kur or clan and often acts as u Kni (uncle) in the affairs of his Kur. The Bond’s restrictions have effectively prevented pastors from engaging in these significant social and cultural roles. Recently, a senior pastor of the KJP Synod Sepngi was suspended for presiding over “ka tang jait” ceremony (adopting a new clan).
Furthermore, the KJP Synod Sepngi reaffirmed a resolution of the Presbyterian Synod from 1984, which states that marriage and engagements are not church matters. Despite this, its pastors continue to conduct and preside over betrothal ceremonies, which appears to contradict the provisions of the Bond. Given these circumstances, should these pastors be suspended? Or has the KJP Synod Sepngi overlooked or failed to consider its past resolutions that conflict with the Bond?
Unfortunately, these actions and the introduction of a draconian and unconstitutional edict like the Bond, contradict the well- established principles, neglecting historical resolutions and the Constitutional provisions.
It must be on record that both Rev. Mcdonald Pyngrope and Rev. Zambolis Sawkmie have not failed in their duties and responsibilities as Presbyterian Pastors. Seeking clarification regarding the Bond and refusing to sign on the dotted lines did not constitute violations of the Presbyterian Constitution. On the contrary, the actions of the aforementioned Pastors were unjustly met with summary dismissal and there is no comprehensive or robust appeal mechanism within the system. Such decisions appear to depend solely on the whims and fancies of a “powerful few” within the Executive Body.
The claim that the Bond prohibits Pastors from engaging in political activities is inaccurate. In 2011, the Khasi Jaintia Presbyterian Synod Sepngi had already adopted a policy discouraging Pastors from active participation in elections or contesting political office. Despite this, Late Rev. Dr. P.B.M. Basiaiawmoit, who ran for Parliament elections in 2009 and 2014 with the tacit support of some Senior Pastors and Church elders, nearly won the Shillong Parliamentary seat in 2014. Had he won the course of history would have been different. The Synod’s policy was not enforced when he contested again in 2014. Rev. Dr P.B.M. Basaiawmoit was never dismissed from his pastorship and was given full funeral rites upon his passing in February 2022.
“Independent Mawkhar Presbyterian Church”:
The charge that the Mawkhar Presbyterian Church is becoming an independent church is a misrepresentation of the facts and the resolutions adopted at the Church Dorbar held on 17 January and 1 February 2026, respectively. In both these Dorbars, the members of the now-rival minority faction were present. The issue of disassociating from the KJP Synod Sepngi was deliberated at length and it was the collective decision of the majority of members present to sever ties with the KJP Synod Sepngi and to associate with any Presbyterian Synod within the Khasi-Jaintia region.
Undoubtedly, there were a handful of dissenters who opposed the decision and staged a walkout, accompanied by veiled threats to disintegrate the Church. Presbyterianism upholds democratic principles; members are free to dissent and reject decisions. However, the rule of democracy also dictates that the majority’s voice prevails in all decision-making processes.
Missing Church Funds and Special Audit Report:
Regarding the missing church funds vis a vis the Special Audit Report, the facts and figures are clear and verifiable. Since 2019, five consecutive Church Dorbars were held to address this issue, on the following dates: August 11, 2019; November 23, 2019; January 23, 2022; July 28, 2024; and November 10, 2024. During the Dorbar held on 28 July 2024, the communicant members were presented with the Special Audit Report and also a brief note highlighting the findings of the Audit was distributed to the members of the Church later.
Perhaps, the Special Audit Report uncovered several instances of financial irregularities, possible fraud and alleged forgery involving certain elders, a pastor, and a church committee member.
In conclusion, the misrepresentation of facts is unhealthy and unbecoming. I urge upon the members of the Church not to be misled and others to refrain from passing misinformation. Now it’s time for the Church to heal and let those resolutions taken recently at the Church Dorbars be allowed to be implemented without any governmental interference and in a fair manner.
