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diff --git a/27270-tei/27270-tei.tei b/27270-tei/27270-tei.tei new file mode 100644 index 0000000..d6a3927 --- /dev/null +++ b/27270-tei/27270-tei.tei @@ -0,0 +1,16522 @@ +<?xml version="1.0" encoding="utf-8" ?> + +<!DOCTYPE TEI.2 SYSTEM "http://www.gutenberg.org/tei/marcello/0.4/dtd/pgtei.dtd" [ + +<!ENTITY u5 "http://www.tei-c.org/Lite/"> + +]> + +<TEI.2 lang="en"> +<teiHeader> + <fileDesc> + <titleStmt> + <title>India's Problem Krishna or Christ</title> + <author><name reg="Jones, John">John P. Jones</name></author> + </titleStmt> + <editionStmt> + <edition n="1">Edition 1</edition> + </editionStmt> + <publicationStmt> + <publisher>Project Gutenberg</publisher> + <date>November 15, 2008</date> + <idno type="etext-no">27270</idno> + <availability> + <p>This eBook is for the use of anyone anywhere at no cost and + with almost no restrictions whatsoever. You may copy it, give it + away or re-use it under the terms of the Project Gutenberg + License online at www.gutenberg.org/license</p> + </availability> + </publicationStmt> + <sourceDesc> + <bibl> + Created electronically. + </bibl> + </sourceDesc> + </fileDesc> + <encodingDesc> + </encodingDesc> + <profileDesc> + <langUsage> + <language id="en"></language> + <language id="la"></language> + <language id="sa"></language> + </langUsage> + </profileDesc> + <revisionDesc> + <change> + <date value="2008-01-15">November 15, 2008</date> + <respStmt> + <name> + Produced by Juliet Sutherland, David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. + </name> + </respStmt> + <item>Project Gutenberg TEI edition 1</item> + </change> + </revisionDesc> +</teiHeader> + +<pgExtensions> + <pgStyleSheet> + .boxed { x-class: boxed } + .shaded { x-class: shaded } + .rules { x-class: rules; rules: all } + .indent { margin-left: 2 } + .bold { font-weight: bold } + .italic { font-style: italic } + .smallcaps { font-variant: small-caps } + .gesperrt { font-style: italic } + </pgStyleSheet> + + <pgCharMap formats="txt.iso-8859-1"> + <char id="U0x2014"> + <charName>mdash</charName> + <desc>EM DASH</desc> + <mapping>--</mapping> + </char> + <char id="U0x2003"> + <charName>emsp</charName> + <desc>EM SPACE</desc> + <mapping> </mapping> + </char> + <char id="U0x2026"> + <charName>hellip</charName> + <desc>HORIZONTAL ELLIPSIS</desc> + <mapping>...</mapping> + </char> + </pgCharMap> +</pgExtensions> + +<text lang="en"> + <front> + <div> + <divGen type="pgheader" /> + </div> + <div> + <divGen type="encodingDesc" /> + </div> + + <div rend="page-break-before: always"> + <p rend="font-size: xx-large; text-align: center">India's Problem</p> + <p rend="font-size: xx-large; text-align: center">Krishna or Christ</p> + <p rend="font-size: large; text-align: center">By</p> + <p rend="font-size: xx-large; text-align: center">John P. Jones, D.D.</p> + <p rend="font-size: large; text-align: center">of Southern India, A. B. C. F. M.</p> + <p rend="text-align: center">New York, Chicago, Toronto</p> + <p rend="text-align: center">Fleming H. Revell Company</p> + <p rend="text-align: center">1903</p> + </div> + <div rend="page-break-before: always"> + <head>Contents</head> + <divGen type="toc" /> + </div> + </front> +<body> + +<pb n='003'/><anchor id='Pg003'/> + +<div rend="page-break-before: always"> +<index index="toc"/> +<index index="pdf"/> +<head>Dedication.</head> + +<p> +<hi rend='italic'>To<lb/> +<lb/> +My Wife<lb/> +<lb/> +Without whom the following pages<lb/> +could not have been written.</hi> +</p> + +</div> + +<pb n='004'/><anchor id='Pg004'/> + +<div rend="page-break-before: always"> + +<pgIf output='txt'><then> + <p rend='text-align: center'>[Illustration: A Typical Buddhist Priest.]</p> +</then><else> + <p rend='text-align: center'> + <figure url="images/001.png" rend="width: 80%"> + <head>A Typical Buddhist Priest</head> + <figDesc>A Typical Buddhist Priest</figDesc> + </figure> + </p> +</else></pgIf> + +<lg> +<l><q rend="pre">Yes, it shall come! E'en now my eyes behold,</q></l> +<l>In distant view, the wish'd for age unfold,</l> +<l>Lo, o'er the shadowy days that roll between,</l> +<l>A wand'ring gleam foretells th' ascending scene.</l> +<l>Oh, doom'd victorious from thy wounds to rise,</l> +<l>Dejected India, lift thy downcast eyes,</l> +<l>And mark the hour, whose faithful steps for thee</l> +<l><q rend="post">Through Time's press'd ranks bring on the Jubilee!</q></l> +</lg> + +</div> + +<pb n='005'/><anchor id='Pg005'/> + +<div rend='page-break-before: always'> +<index index="toc"/> +<index index="pdf"/> +<head>Preface.</head> + +<p> +The following pages are, practically, the result +of a course of lectures given, on the +Hyde foundation, at the Andover Theological +Seminary in the fall of 1902. Some of the chapters +were also used in lectures, delivered during the year, +at the Yale and Hartford Theological Seminaries and +at the Western Reserve University. Small portions +have appeared in Reviews and Magazines but have +been much changed in the transfer. The cordial +welcome accorded the lectures, including an expressed +desire that they be published, has led to +their appearance in this more permanent form. +</p> + +<p> +India should be better known to Europe and +America. I trust that the following pages may help +the student to understand the vast country and to +realise the greatness of the problems connected with +Christian work in the land; may they also stir +within many a strong desire to present Christ to that +great people, and inspire a hope in the ultimate and +speedy triumph of our cause in the land of the Vedas. +</p> + +<p> +I gratefully express my indebtedness to the Rev. +J. L. Barton, D. D., for his valuable suggestions and +kindly sympathy, and also to the Rev. W. P. Elwood +for his kind help in proofreading. +</p> + +<p> +John P. Jones.<lb/> +<lb/> +<hi rend='italic'>Pasumalai,<lb/> +So. India.</hi> +</p> + +</div> + +<pb n='013'/><anchor id='Pg013'/> + +<div rend='page-break-before: always'> +<index index="toc" level1="Chapter I. The Land And The People."/> +<index index="pdf" level1="Chapter I."/> +<head type="sub">Chapter I.</head> +<head>The Land And The People.</head> + +<p> +No country in the Orient is of greater interest +to the West today than is India. It is +picturesque in its life, wonderful in its history, +remarkable in its present conditions and fascinating +in its promise for the future. +</p> + +<p> +It is a land most worthy of study both for what it +has been, for what it is and for what it is to become; +as the arena for the greatest conflict upon which our +Faith and Civilization have ever entered; and for their +most magnificent triumph in the world. +</p> + +<p> +Moreover, India is now peculiarly wedded to the +Anglo-Saxon race. For good or for evil the destiny +of that country, socially, politically, intellectually and +religiously, is linked with that of the Anglo-Saxon; +and we, as a part of the Anglo-Saxon race, cannot, +even if we would, shake off our connection with, and +responsibility for, it. +</p> + +<div> +<index index="toc"/> +<head>1. The Physical Features of That Land.</head> + +<p> +It is a very extensive land. More a continent than +a country, it stretches, from east to west, a distance +of 1,900 miles; and it extends the same distance from +the Himalayas on the north to Cape Comorin on the +<pb n='014'/><anchor id='Pg014'/> +south. It covers an area equal to one-half of that of +the United States. +</p> + +<p> +It is physically divided into three portions. The +first, on the north, includes the Himalaya Mountains, +which separate it from the rest of Asia and which +furnish an important element in the meteorological +conditions of the country. Then from the base of +this mountain range extend the plains of the great +rivers which issue from the mountains themselves. +Again, from the southern boundaries of these plains +gradually rises a very extensive three-sided table-land +reaching towards the coast on both eastern and +western sides, and extending to Cape Comorin on +the south. There may be added to this the narrow +strips of coast-land on the east and west. In the +land are found some of the greatest and most wonderful +rivers in the world. The Ganges, which is +the queen of Indian rivers, carries life and fertility to +a population greater than that of the whole United +States. After a course of 1,557 miles it empties, into +the Bay of Bengal, 1,800,000 cubic feet of water per +second, which is half as much again as the water of +the Mississippi, and nearly six times as much as that +of the Nile at Cairo. +</p> + +<p> +It is a land wonderful in the variety of its climates. +It is difficult to imagine greater contrasts than those +existing between the various climates of India—from +the eternal snows in the north to the fierce and constant +heat of the tropics in the south; from the +practically rainless expanse of the western plains of +Sind to the 600 inches of rainfall which deluges the +eastern mountain slopes. No land is more extensively +cultivated and none gives more fruit in return +<pb n='015'/><anchor id='Pg015'/> +for human labour than India. The Ganges, by the +abundant silt which it carries, brings fertility and +fruitfulness to its valleys. Even the plains of Sind, +which are nearly rainless, are transformed into life +by large irrigation schemes. +</p> + +<p> +Rice, wheat and millets are the three staples of the +country. In the north, wheat furnishes sixty per +cent. of the cultivated area. This total area under +wheat cultivation in India is estimated to be equal to +that of all the wheat-fields of the United States. One-fourth +of the population of India lives on rice; and +various kinds of millets represent fifty-two per cent. +of the whole cultivation of the land. Though the +methods of cultivation there are primitive and the +implements used inadequate for best results, yet +through the rich climatic conditions and the persistent +efforts of the people the land normally yields an +abundance of good things for the support of its +inhabitants. +</p> + +</div> + +<div> +<index index="toc"/> +<head>2. The People.</head> + +<p> +The people of India number, according to the +census of 1901, 291,236,000—about one-fifth of the +inhabitants of the globe. This population represents +more races than are found in the whole of Europe. +Besides many small tribes, it has eleven nations, +the least of which numbers 2,250,000 souls. Of +these nations seven are of Aryan, and four of Dravidian, +extraction; and they differ in physique, temperament +and language. Between the sturdy Aryan +on the north and the degraded primitive people on +the plains of the south there is a great gulf. Between +the clever and subtle Baboo of Bengal and the +<pb n='016'/><anchor id='Pg016'/> +war-like Marahtta of the west, the bold, spirited +Pathan in the north and the passive but enduring +Dravidian in the south, there are many intermediate +classes which furnish wonderful diversity of character +and temperament. Among these people there is not, +and cannot at present be, a sense of oneness. Until recently +their whole civilization tended to emphasize their +divergence, to broaden the breach between them and +to cultivate a perpetual, mutual jealousy and hatred. +</p> + +<p> +The languages spoken by these people are, according +to the census of 1891, seventy in number.<note place='foot'>Some of these, +doubtless, are only well-developed dialects. +Many other, more imperfect, dialects might be added to this total.</note> +Of these the Sanskrit is the oldest, and may truly be +called the mother tongue of the country. It is one +of the most ancient languages in the world, with a +history of more than 3,000 years. It is strong, pliant, +expressive—a worthy vehicle of noble thought and +religious aspiration. Though not spoken today by +any tribe or people, it is not a dead language, for it is +the religious tongue of India. The best thought, the +deepest philosophy, the highest religious aspiration, +the laws, customs and legends of the people are +treasured in that tongue. All who would know the +religious life and thought of India at its best and in +its sources, should study Sanskrit. From it have +sprung many of the languages of Modern India. In +the northern and northwestern parts, the Aryan +tongues find supremacy. Although these languages +differ greatly among themselves, their source and +vocabulary is mainly Sanskrit. Of all Indian languages, +the one most widely spoken is the Hindi—88,000,000 +people use it as their mother tongue. +<pb n='017'/><anchor id='Pg017'/> +Forty-one millions speak Bengali, 18,000,000 speak +Punjabi, 19,000,000, Marathi, 11,000,000 speak Gujurathi. +</p> + +<p> +The Dravidian languages of South India are entirely +separate from the Aryan group, their source and +character being Turanian. These languages are +Tamil, Telugu, Kanarese and Malayalam. Fifty-three +million people speak these tongues alone. +</p> + +<p> +The inhabitants of India are an ancient people. +When thirty centuries ago our ancestors were +grovelling in the lowest depths of primitive savagery, +our fellow-Aryans of India were enjoying a civilization +of their own, which was, in its way, unique +and distinguished. Their philosophy shows testimony +to their ancient glory. It may truly be said +that their chief glory is to be found more in ancient +than in modern times. It is a people whose progress +has, in some respects, been backward rather than +forward, and whose boast is rightly of what they +have been rather than of what they are. +</p> + +<p> +It is a conservative people. India is a land where +custom is deified—the past is their glory. Today, +we are living, they say, in the iron age (Kali Yuga), +in which righteousness is all but lost. Hindu law +has conserved the past—it exalts past observances +above those of the present. Under such a system all +innovations are out of place, individual ambitions are +crushed. To resemble their ancestors is the <foreign lang="la" +rend='font-style: italic'>summum +bonum</foreign> of their life. +</p> + +<p> +The inhabitants of that land are a rural people. +Unlike western countries, India has very few large +towns. Nine-tenths of the whole population live in +villages of less than 5,000, four-fifths live in villages of +<pb n='018'/><anchor id='Pg018'/> +under 1,000 inhabitants. The average village of India +today contains 363 inhabitants. During the last few +years the tendency has been towards towns. But +the large increase in the population is still to be seen +in rural regions. In India two-thirds of the villages +have less than 200 inhabitants each, while 1,000 have +from 5,000 to 10,000 inhabitants. Notwithstanding +this fact, the population, in some parts of the +country, is very dense. The whole of Bengal +furnishes 360 persons to the square mile, and in the +United Provinces of Agra and Oudh the total per +square mile rises to 416. +</p> + +<p> +Owing to modern methods of sanitation, to peace +and to general prosperity, the population has grown +and is growing rapidly.<note place='foot'>The extensive +famines of the last few years have reduced this +increase to two and one half per cent. during the last +decade.</note> There is already one person +to every two acres of land in the country; and under +the British Government the prosperity of India is +largely measured by the growth of the population; +and this in turn seriously increases the difficulty of +providing for the wants of the people. Indeed it has +become one of the hardest problems which confronts +the Indian government; and the difficulty is considerably +enhanced by the religion of the country +which demands that every man and woman marry +and add to the population, regardless of any question +as to health or even sanity. In India the first +privilege and duty of man and woman is supposed +to be the propagation of their kind. +</p> + +</div> + +<div> +<index index="toc"/> +<head>3. Economic Conditions.</head> + +<p> +One of the most marked characteristics of India is +<pb n='019'/><anchor id='Pg019'/> +its poverty. The people, as a whole, have always +been extremely poor. There has been some wealth +in the land; but it has not been evenly distributed. +While a few nabobs have enjoyed immense treasures, +the people, as a whole, have grovelled in the lowest +depth of penury and want. There is better distribution +of wealth today than ever before; and yet the +poverty of the masses continues to be a serious +feature of the land. <q>Its finance lies at the base of +every difficulty connected with our Indian Empire,</q> +is the remark of Sir Charles Dilke. And at the base +of the finance difficulty lies the poverty of the people. +It is a well known and lamentable fact that one-fifth +of the population, say sixty millions, are insufficiently +fed even in ordinary years of prosperity. They are +the ever ready prey of the first drought, distress or +famine that may happen. It is a not uncommon experience +of the ryot (or farmer) to retire at night +upon an empty stomach. The average income of +the common labourer in India is between four and +five rupees, or, say, $1.50 per month. +</p> + +<p> +Most of this evil which the people endure is self-imposed. +They reveal a combination of blind improvidence, +reckless expenditure and an unwillingness +to shake off impoverishing customs. For +instance, the debt incurring propensity of the native +is akin to insanity. All the poor people with whom +I am acquainted are bound hand and foot by this +terrible mill-stone. And the interest paid upon loans +is crushing. Two and three per cent. per month is an +interest commonly received. It is rare that a poor +farmer who gets into the clutches of the money +lender regains his freedom. It usually leads to the +<pb n='020'/><anchor id='Pg020'/> +loss of all property and means of support. Under +the ancient Hindu law no money lender could recover +interest upon a loan beyond the amount of the +principal which he had advanced; under the present +rule he can recover to any extent, sell the tenant's +crops and even take possession of the land under a +judgment decree. It is one of those instances where +justice in law is made to minister unrighteousness +and cruelty in life. The people moreover are given +to the most extravagant expenses at marriages and +funerals. It is frequently the case that a man spends +upon the marriage of his son or daughter, the latter +especially, more than a whole year's income. I +know of many who are overwhelmed by debts incurred +for the marriage of their children; and the +saddest thing about it is that they have little option in +this expense; for it is prescribed by caste custom. +</p> + +<p> +Add to this the rank growth of religious mendicancy, +under the fostering care of religious teaching +and superstition. There are five and one-half millions +of such lazy, worthless fellows encumbering that +land today. The mass of them are sleek in body +and pestilential in morals. Whenever a man finds +work too hard, he dons the yellow cloth of the +religious mendicant and becomes an immediate +success. But alas for the community! Hindu +charity is proverbial, but it is blinder than love itself. +Such a body of worthless consumers would tax even +a wealthy land. To India it is a dreadful burden and +drain. +</p> + +<p> +Add to this the insane passion for jewels which +consumes both high and low. Millions of rupees' +worth of gold flows into the country annually, and +<pb n='021'/><anchor id='Pg021'/> +most of it is melted and converted into personal +adornments for women and children. For this purpose +nearly one-half million goldsmiths, according +to the last census, are employed and make a comfortable +living at an annual expense of ten million +dollars. This is a much larger force of workmen than +that of all the blacksmiths in the land. +</p> + +<p> +The litigious spirit of the people is also phenomenal. +It is doubtful if any other people on earth spend, +relative to their means, more in legal processes than +the Hindus. In view of all these facts, Sir W. W. +Hunter's statement that <q>The permanent remedies +for the poverty of India rest with the people themselves</q> +is eminently true. It is further emphasized +by the remarks of Sir Madhava Rao, K. C. S. I., one +of the very few statesmen whom India has produced +among her own children: <q>The longer one lives, +observes and thinks,</q> he says, <q>the more deeply +does he feel there is no community on the face of the +earth which suffers less from political evils and more +from self-inflicted, self-accepted, or self-created, and +therefore avoidable, evils than the Hindu community.</q> +</p> + +<p> +Famine is an oft-recurring and most perplexing +evil with which India has always been familiar. In +times past, it was the gaunt Avenger which decimated +the people and which kept down the population +within the range of tolerable existence. The god of +dirt and insanitation carried away the unneeded residue +left by famine. Famine is one of the very few +evils before which human power stands helpless. +The government has done very much by irrigation +schemes and by the building of railways to mitigate +<pb n='022'/><anchor id='Pg022'/> +this evil. By famine funds and relief works it strives, +as it did the last famine, to reduce the mortality and +suffering arising from these seasons of drought. But +the constant penury of the people, and the fact of +their always living upon the verge of hunger and +want, make it almost impossible to save many from +the terrible result of such visitations. Perhaps there +is no other thing, at present, which occupies more of +the time and thought of the Imperial Government +than this; but, to drive entirely away this hideous +demon from a land which is peculiarly liable to +drought, and while the people are chronically unprepared +to meet the least extra drain, is more than can +be expected from any government. +</p> + +<p> +The railroads of the land are manifestations of the +material progress which meet one on all sides. In +the extent of its railroads India is the fifth country in +the world. Already the splendid railway system, +upon which travel is as comfortable as, and perhaps +cheaper than, in any other country in the world, has +extended 23,000 miles and reaches the remotest parts +of the land. These throbbing arteries carry life and +enterprise to all portions of India; and many regions +not yet made thus accessible will soon listen to the +neigh of the iron horse and feel the pulsations of +new life thereby. Three hundred million pounds +sterling have been expended in this work alone. +</p> + +<p> +But better, if possible, than these roads is the rapidly +developing irrigation system which brings security +of life and works prosperity wherever it reaches. +Nearly 14,000,000 acres are now cultivated under this +system. This includes fourteen and eight-tenths per +cent. of all cultivated land in India. One great enterprise +<pb n='023'/><anchor id='Pg023'/> +in this line is the <q>Peryar Project</q> of South +India which was large in its conception, perfect in +its execution and is rich in its blessings. It consists +in the diversion of a large river which vainly poured +its treasures down the western mountainside into the +Arabian Sea, and causing its waters to flow into the +eastern plains to fertilize the thirsty land as far as the +Bay of Bengal. It embraces the second largest dam +in the world, a tunnel one and one-fourth miles +through the mountain, and many miles of distributing +channels. It will irrigate at least 150,000 acres +for rice cultivation and will feed 400,000 people. I +live in the heart of the region thus fertilized and refreshed, +and know the joy of the residents who also +stand astonished before the magic power of these +white people who do for them what, they say, even +their gods failed to accomplish. It is well to remember +that these irrigation schemes, now found in India, +are much the most extensive in any country. +</p> + +<p> +Looking at her commerce during the Victorian +reign alone, we see a growth of 1,000 per cent. in +the imports and exports of India. The export of tea +has risen from nothing to 70,000 tons, and that of +cotton from nothing to 220,000 tons. There are now +in the land 150 cotton-mills with 150,000 labourers. +Three million tons of coal are annually mined, and +gold mines yield £1,000,000 sterling every year. It +may, indeed, be said that India has now, for the first +time in its history, taken a place as a land of manufactures, +trade and commerce. +</p> + +</div> + +<div> +<index index="toc"/> +<head>4. Social Life.</head> + +<p> +The contrast between the social life of the East +<pb n='024'/><anchor id='Pg024'/> +and that of the West is marked. Problems that today +stir this land to its depth have no existence in +India. The conservatism of India is proverbial. The +Hindu people have been kept back from all progress, +so that questions arising about human rights and +liberty have not begun to be mooted there. The +thousand problems of our land are the direct result of +the emphasis which our civilization has given to +human rights and individual freedom and the equality +of men. India has thus far denied to the individual +those rights and liberties which are deemed +elementary and fundamental in the West. Its emphasis +has always been upon the rights and privileges +of Society as a corporate body. It has ignored entirely +the claims of the individual and has prevented +him from enjoying his inalienable rights in any division +of society. This may be seen in the two great +departments of life in that land. +</p> + +<div> +<index index="toc"/> +<head>(<hi rend='italic'>a</hi>) The Family.</head> + +<p> +The family systems of the East and of the West +are essentially different. In India the Joint Family +System prevails. According to this system members +of a family for three generations live together and +have all things in common. No member of the +family can claim anything as his own. It is the old +patriarchal system and emphasizes the rights of the +family as a whole, and denies to any individual member +separate possession or privileges. This system +has had a long day in India; but, as western ideas +are spreading, dissatisfaction is manifestly increasing, +especially among the educated classes. The recent +introduction to the Madras Legislature of the so-called +<pb n='025'/><anchor id='Pg025'/> +<q>Gains of Learning Bill</q> is the first serious +attack made upon that system. By means of this +bill, which was introduced by an orthodox Hindu, +but which is not yet passed, an educated man could +claim exclusive right to ownership of all properties +acquired by him through his education. Thus, for +the first time in India an individual might claim, +apart from the family, that wealth which was acquired +by himself. This bill has brought opposition +from the public, because it conflicts with the rights of +the joint family, and is a serious blow to all the old +Hindu family privileges. The Hindu joint family +system, while it has been a source of some blessing +to the land, has also been a serious curse in that it +has fostered laziness, dissension and improvidence, +and has put a ban upon individual initiative and +ambition. +</p> + +<p> +Child marriages have been an unfailing source of +evil to the land. Of this Sir John Strachey says: +<q>It would be difficult to imagine anything more +abominable than the frequent consequences of child +marriages by which multitudes of girls of ten to +twelve or less are given over to outrage; or, if they +belong to the higher class of Hindus, are doomed to +lives of degraded widowhood.</q> +</p> + +<p> +The Indian government has endeavoured to remove +this evil; but at all points it has been opposed not +only by conservative, orthodox Hindus, but also by +educated members of the community. No system +can degrade the womanhood of a race, nor, indeed, +for that matter, its manhood, more than that which +marries its girls in childhood and which consigns +millions of them to wretched widowhood. One of +<pb n='026'/><anchor id='Pg026'/> +the consequences is that girls of even twelve years +are known to become mothers in that land, while +very few attain the age of eighteen without bearing +children. An increasing population under these +physical conditions cannot be a healthy or a vigorous +one. +</p> + +</div> + +<div> +<index index="toc"/> +<head>(<hi rend='italic'>b</hi>) Society.</head> + +<p> +In India, Society is almost exclusively the product +of the ancient caste system. A more elaborate social +system than this was never known in the world. It +is an order of social tyranny of the worst sort, +whereby every man is compelled to give up his own +individuality and to be bound to the iron will of an +ignorant community: a will also which is based upon +the past and conforms to the rules and habits of peoples +who lived in remote antiquity. No greater millstone +could be hung around the neck of any people +than that of the multitudinous caste rules of Manu +and later accretions which are the all in all of Hindu +life. There may have been good in this system in +the past, and it may have conserved some blessings +of antiquity; but today it is the worst tyranny and +the greatest curse that has blasted the life of the people. +It is the source of their physical degeneracy, for +it compels them to marry within narrow lines of +consanguinity. It has cursed the people with a narrow +sympathy; for no man in that system deems it +his duty to bless or help those beyond his own caste. +It has sown poverty broadcast over the land; for it +prohibits a man from engaging in any work or trade +which is not prescribed by caste rules and customs; +and thus has brought many to penury, want and +<pb n='027'/><anchor id='Pg027'/> +famine. When the caste-prescribed occupation or +work is not available, the suffering is very great. +</p> + +<p> +It has brought stagnation to the people by restraining +every man who had ambition to move forward +and improve his prospects in life. The whole village +regards as conceited a young man of the outcastes +who seeks to rise in life; they soon bring him low. +Progress is impossible under the caste system. +</p> + +<p> +In like manner, it has fostered the pride and presumption +of one class and destroyed the ambition +and aspiration of the other. No people on earth today +are more proud than the Brahmans; none more +hopelessly abject than the Pariahs and other outcastes. +</p> + +<p> +It has also made national unity and the spirit of +fellowship impossible in the land; large corporate interests +are impossible for the people. The castes of +the community are filled with jealousy and are mutually +antagonistic; each division having rules and +ceremonies which make it impossible for communion +of interests with others. Many would like to see it +removed; but the system itself has created such abjectness +of feeling among them that they dare not +come forward to stem its tide or oppose it. +</p> + +</div> + +</div> + +<div> +<index index="toc"/> +<head>5. The Educational System.</head> + +<p> +Ignorance still rests like a pall upon that land. +According to the census of 1891, out of a total population +of 261,840,000, 133,370,000 were males. Of +these, 118,819,000 were analphabet. Including boys +under instruction, only 14,550,000 could read and +write. Of the 128,470,000 females only 740,000 +could read and write or were being instructed. In +other words, only eleven per cent. of the males and +<pb n='028'/><anchor id='Pg028'/> +a little more than one-half of one per cent. of the +females were in any sense literate. In Madras, we +find the greatest progress; but even there eighty-five +per cent. of the male and ninety-nine per cent. of the +female population are illiterate. In Oudh, on the +other hand, corresponding figures are ninety-four and +very nearly one hundred per cent. When it is remembered +that the Brahmans, who constitute only +five per cent. of the total population, include seventeen +per cent. of the literate class and more than +twenty per cent. of those who know English, it can +be understood that the illiteracy of the common +people is still greater than that indicated by the +above figures. +</p> + +<p> +Considerable effort has been made by the government +to educate this immense population. It is +seriously handicapped in this endeavour by want of +funds. The State does not largely enter into the establishing +of schools of its own; its policy being to +give grants in aid to private bodies on the basis of +results achieved. And it contents itself with the establishing +and conducting of relatively only a few +schools of its own which shall serve as models and +as a stimulus to the private aided institutions. More +than three-fourths of the education of the land is thus +conducted by private bodies which are encouraged +by the government through its grants in aid. There +still remain not a few indigenous or, so-called, +<q>piall</q> schools. Educationally, these schools are of +little value, as their training is both antiquated in +kind and extremely limited in quantity. They are +interesting because they reveal to us the old educational +methods of the land. Schools on modern +<pb n='029'/><anchor id='Pg029'/> +lines, however, by coming under government surveillance, +for the purpose of receiving grants in aid, +are conducted much more efficiently, and attain results +worthy to be compared with those of western +lands. The chief feature of the educational system, +controlled, examined and aided by government, is the +emphasis given to an English training. From the +second year of instruction, the English language +grows annually in importance in the curriculum of +studies. In the grammar school it becomes compulsory +and in the high school and college it is the +sole medium of the communication of knowledge. +The English language is emphasized also because it is +the test for admission even into many of the lowest +of the numberless offices in connection with government +service; so that the study of this language of +the West has become to young India practically a +necessity and a craze. People of the lowest conditions +in life pawn and mortgage their property and +involve themselves in terrible debts for the sake of +giving their sons an English education. +</p> + +<p> +Christian missions constitute one of the principal +bodies which engage in the training of Hindu youth. +One-ninth of all the school children of India are +found in mission schools. This number includes +330,000 boys and nearly 100,000 girls. In the training +of girls, Protestant missions have not only been +pioneers; they are also today much the most prominent +and efficient educators of the women of the +land. Their girls' schools and colleges are not only +the most numerous, but also the most efficiently conducted +and thoroughly managed of all institutions +for women in India. The Madras Christian College +<pb n='030'/><anchor id='Pg030'/> +for boys and the Sarah Tucker Woman's College of +Tinnevelly are among the best institutions for those +classes in India. The educational system of India +culminates in the five Universities of Calcutta, Bombay, +Madras, Allahabad and Lahore. These are not +instructing, but simply examining universities like +the University of London. With these the 140 colleges +of two grades and of various degrees of efficiency, +are affiliated. In these colleges are found +18,000 students of whom more than 5,000 graduate +yearly. The city of Calcutta is a city of many colleges +and has more college students, relative to its +population, than almost any city of the West. +</p> + +<p> +Though the masses of the people, and especially +the women, are still, as we have seen, grossly ignorant, +yet every year encouraging progress is being +made in spreading the blessings of, and in creating a +taste for, education. Every year natives themselves +enter more largely into the educational work and find +in it not only a living, but noble scope for their +activities. Among the higher and cultured classes +there is a growing body of young men, besides the +ambitious few from the lower classes, crowding into +the higher institutions of the land. It is one of the +problems of the day to direct the mind of this +increasing army of university graduates to other +professions than the overcrowded government service. +There is a persistent feeling among these youth +that it is the business of State to supply them with +lucrative posts upon their graduation. And it is the +disappointed element of this class which furnishes so +many of the discontented, blatant demagogues who +are almost a menace to the land. +</p> + +<pgIf output='txt'><then> + <p rend='text-align: center'>[Illustration: Madura Mission Hospital For Women.]</p> +</then><else> + <p rend='text-align: center'> + <figure url="images/002.png" rend="width: 100%"> + <head>Madura Mission Hospital For Women.</head> + <figDesc>Madura Mission Hospital For Women.</figDesc> + </figure> + </p> +</else></pgIf> + +<pb n='031'/><anchor id='Pg031'/> + +<p> +Yet this educational work is one of the potent, +leavening influences of the country, and is helping +greatly in carrying quietly forward one of the +mightiest revolutions that have been witnessed in +any land. In its train follows closely the social +elevation of the people. The relaxation of the +terrible caste system, the elevation of woman and +her redemption from some of the cruelties and +injustice of the past, immediately attend that expanding +knowledge which results from the schools +of the land. +</p> + +<p> +Protestant missions are preëminent in their work +of educating the Christian communities gathered together +by them.<note place='foot'>This subject is treated +more fully in later chapters.</note> Though these communities are +largely drawn from the lowest outcasts, yet they +compare favourably, in their educational equipment, +with the highest classes. This is a significant indication +of their present, and a bright promise for their +future, position among the people of India. +</p> + +</div> + +<div> +<index index="toc"/> +<head>6. The Political Situation.</head> + +<p> +India today is politically a subject country. +Though in one sense England did not directly subjugate +India, it is nevertheless true that its inhabitants, +though treated with large consideration, are +today a subject people—ruled by a foreign nation +7,000 miles away. Hence, it might be expected that +political rights and privileges would not prevail there +as among a self-governing, entirely independent, +people. The existence of an army of about 75,000 +Britons in that land today is significant of the situation +and partly reveals one grip with which Great +<pb n='032'/><anchor id='Pg032'/> +Britain holds India and makes it a part of her great +empire. I do not wish to minimize the moral power +with which also, and increasingly, Great Britain +draws India by sweet compulsion to herself; of this +I shall speak later. +</p> + +<p> +It should also be remembered that the genius of the +Orient is not for self-government; in the East, people +have little taste for free institutions; they have always +craved, and found their greatest happiness and chief +welfare in, a strong paternal government. The ordinary +Hindu seeks for himself nothing higher than a +government which, while not asking for his opinion +concerning its policy and acts, will at least dispense +a fair modicum of justice to him and his. +</p> + +<p> +Notwithstanding all this, the Indian government +has bestowed upon the people a wonderfully large +meed of power and privilege. Political progress in +the land is one of the marvels of the past century. +Before the British entered India that land had never +enjoyed the first taste of representative institutions. +Today the query which arises in the mind of disinterested +persons who know and love India is, +whether political rights and liberties have not, of late +years, been conferred too rapidly upon them. It +should not be expected that a people who, by instinct +and unbroken heritage, are the children of the +worst kind of autocratic and absolute government, +should acquire, in one age or century, wisdom or +aptitude to rule themselves. The mass of Hindus +love to be led and they follow easily. +</p> + +<p> +But there is a small and growing party of the soil +who have aptly learned many of the lessons taught +them by the rulers. The best acquired of all these +<pb n='033'/><anchor id='Pg033'/> +lessons is that of the power of agitation and of the +efficacy among the Anglo-Saxon race of the cry for +human rights. The only difficulty is that one might +suppose, from the language of some of these men +that England has not yet conceded to worthy Indians +any of those political privileges which every Anglo-Saxon +citizen demands for himself. As a matter of +fact, we see in the municipalities of that land a form +of popular government such as even not all western +countries enjoy. The power of the franchise, in the +election of municipal commissioners, is vested in all +those who are possessed of the least amount of +property. Even women enjoy the franchise; and it +is a curious fact that the natives of South India have +recently protested in the newspapers against the +granting of this power to women, because, they say, +the power is exercised only by <q>dancing girls</q> and +other public characters. To those who watch carefully +the working of this right of municipal franchise +and see how easily and speedily the natives have +adopted all the vices and tricks of the system, it does +not by any means seem an unmixed good. And the +hardest critics of the system that I have met have +been intelligent and loyal Indians who believe that +this meed of self-government is fraught with evil. +The District Boards also are composed almost entirely +of native gentlemen, and they have large powers in +the administration of the internal affairs of the land. +Moreover these municipal and local bodies, together, +elect members for provincial legislative bodies where +they enjoy recently enlarged powers for interpellating +the government—a power which, by excessive use or +abuse, they may soon forfeit. +</p> + +<pb n='034'/><anchor id='Pg034'/> + +<p> +To all this must be added the freedom of the press, +which also has recently been abused by the dissemination +of disloyal and seditious sentiments, but which +adds immensely to the powers of the people. +</p> + +<p> +Then the <q>National Congress</q> is a peculiar institution +which, while it gives scope to the political aspirations +of many natives, adds, by its very existence, +to the lustre of the British Raj in the land. Just imagine +for a moment the existence of such a Congress +under Russian rule! It is true that this Congress, +which meets annually in some great city of the land, +has no connection with government or legislative +bodies and has only that power and influence which +inhere in its deliberations and resolutions. It is also +true that up to the present it has given itself largely +to the criticism and abuse of government. By this +it has alienated some of its best friends. Still, even +as a public censor it has doubtless done good, and +offers to the discontented a wholesome vent for pent +up feelings. It is also a remarkable gathering in its +numbers of cultured men and illustrates one of the +wonders which Great Britain has accomplished in +that land. To think, that out of the babel of Indian +tongues there should gather together in one place +annually some 5,000 native gentlemen to discuss +questions of State, and to criticise one of the most +modern of governments in the pure English accents +of Addison or of Macaulay! What a wonderful object +lesson of progress this! +</p> + +<p> +Nor is Great Britain as remiss or as selfish as many +would lead us to believe in the distribution of the +loaves of office. There are only 122,661 male Britishers +in that land (including the army)—one to +<pb n='035'/><anchor id='Pg035'/> +every 2,500 of the population. Of these, only 750 +are found in the higher offices of government. +In the Provincial Services 2,449 natives are employed +in high judicial and administrative posts. It is a significant +fact that out of 114,150 appointments, carrying +Rs.<note place='foot'>The rupee is at present one-third of +a dollar.</note> 1,000 annually, ninety-seven per cent, are in +the hands of natives. To all offices, below that of the +Governor of the Province, natives are eligible. As +Judges of the High Court and as Members of the +legislative bodies not a few Indians are found; as +they are also in the Indian Civil Service which was so +long exclusively filled by Anglo-Indians. It hardly +appears how England can hold that great land to herself, +as a member of her empire, with fewer of her +own citizens than are now found at the helm. Nor +does it yet appear that a strong, efficient and acceptable +government can be maintained there by a +large reduction of this force. I use the word <q>acceptable</q> +advisedly; and it is certainly the business +of Great Britain to discover and consult the wishes +of the people—not of the hungry office seekers—in +this matter. After many years of observation and of +living among the people, I am convinced that nine-tenths +of them are prepared any day to vote in favour +of the relative increase, and not the decrease, of the +European official force. The people have found them +to be just and honest; they know that they can be +depended upon to administer justice with an even +hand and that they are incorruptible. In their own +native officials they have no confidence. They have +found, alas, too often that justice is sold by them to +the highest bidder. The <q>middle men</q> who arrange +<pb n='036'/><anchor id='Pg036'/> +such matters are too commonly known as the +accompaniments of the native courts of justice. It is +true that some native judges are above such venality. +But I know how general is the want of native confidence +in native officials. Many a time have I been +importuned to use my influence to have cases transferred +from the jurisdiction of the native to the Englishman. +And the reason invariably given is that +<q>The white man will not accept bribes and will give +justice.</q> Indeed, it may be said that the chief difficulty +which confronts the Government in its great +work is that of saving the people from low, mercenary +and unprincipled native officials—especially +those of the lower and lowest grades. +</p> + +<p> +The police department is corrupt to the core. The +common people dread the policeman as they do the +highwayman; for the constable rarely touches a case +without making money out of the transaction; and +he is expert in manufacturing cases. +</p> + +<p> +What India needs today, above all else, is an +honest, faithful, efficient class of officials. The +presence of a few English dignitaries found there is +worth ten times its cost to the land, purifying and +toning up the service. +</p> + +<p> +Considering the political situation as a whole, I +confidently maintain that the people of India enjoy +political rights and privileges quite as extensively as +they are prepared wisely to exercise them. No +people anywhere enjoy larger privileges, relative to +their ability to use them wisely; and no subject +people on earth have ever been treated with larger +consideration by their conquerors, or have been more +faithfully trained to enter upon an ever increasing +<pb n='037'/><anchor id='Pg037'/> +sphere of opportunity and of self-government. The +political situation in India today—in the privileges +and rights which the people enjoy—is a marvellous +testimony to the wisdom and unselfishness of Great +Britain in her Indian rule. +</p> + +</div> + +<div> +<index index="toc"/> +<head>7. The Government of India.</head> + +<p> +The government of India is perhaps the most +elaborate in the world; the highest powers of statesmanship +have been manifested by the successive +rulers during more than a century in the development +of a State which is extraordinary no less in the +complication of its provisions and details than in the +wise adaptation of human laws to meet the multitudinous +exigencies of this great conglomeration of +peoples. It should also be remembered that British +statesmen in their work of legislation in India, and +in their coordination of laws, have not only had to +consider the manifold character of the different portions +of the population of the land; what is more difficult +still, they have been compelled to ingratiate themselves +with the Indians by conserving, so far as possible, +those myriads of ancient laws and customs +which obtain there. The laws of Manu and of other +writers of twenty-five centuries ago have been handed +down by this people through the ages and have accumulated +authority and reverence with increasing +time, until today all Hindus regard them as divinely +given and as possessing irresistible claim upon them +for all time. So that, while it may be said on the one +hand that the laws of India are largely built upon western +foundations, and savour of Christian principles and +modern ideas; it should also be remembered, on the +<pb n='038'/><anchor id='Pg038'/> +other hand, that the <hi rend='italic'>dicta</hi> of ancient Hindu lawgivers +find a large place in the legal codes of that land. +</p> + +<p> +Yea, even more than this is true. There are a host +of caste rules and customs which have no further +sanction than the fact that they have become customs, +and yet which have been dignified with the +authority of law. This is of course due chiefly to +the fact that most customs in India have a religious +basis and interpretation, and therefore draw to themselves +that sanctity and claim which belong to things +religious. Thus, for instance, every caste in South +India has its own marriage customs. Most of these +are highly incongruous with modern ideas and rights, +and most of them absolutely disregard the rights of +the wife. And yet it has been deemed wise by the +State to conserve and to give the sanction of law to +these multitudinous marriage customs which are +enough in themselves to constitute an extensive +code. +</p> + +<p> +Some conception of the magnitude of the work +carried on by the Indian Government may be gathered +from the following description by Bishop Thoburn:—<q>With +a population greater than that of the +five great powers of Europe put together; with a +revenue exceeding $350,000,000; with a foreign +commerce worth $768,000,000 annually; with a +standing army 230,000 strong, more than two-thirds +of which are composed of native soldiers; with a +drilled police force of more than 150,000 men; with +a code of laws in many respects superior to those +found on the statute books of European countries; +and with courts of justice as impartial and as faithfully +conducted as any to be found in the world, +<pb n='039'/><anchor id='Pg039'/> +India may well claim a place among the great empires +of the present era.</q> +</p> + +<p> +The British Government has respected the possessions +of native chiefs in whose hands still remain +about one-third of the country. But these so called +native territories are so largely under English control +and guidance that we may well regard them as +essentially a part of the British Domain. +</p> + +<p> +The Secretary of State for India has practically the +control of British Indian affairs. He, with his council +in London, has the final word in Indian matters +of paramount importance. Nevertheless, the Indian +Government finds this power rarely antagonistic in +matters whereon it has firmly made up its mind. +</p> + +<p> +The British possessions in India are distributed into +twelve governments, each separately organized and +yet all of them constituting parts of the Supreme +Government of India. This Supreme Government is +administered by a Governor-General or Viceroy with +whom is associated a Council of six members. This +Council constitutes the Viceroy's Cabinet and each +one has charge of a separate department of the government. +</p> + +<p> +Of the Provincial Governments of India, the principal +ones are the Province of Bengal with 71,000,000, +under a Lieutenant-Governor; United Provinces +of Agra and Oudh, with a population of 47,000,000, +under a Lieutenant-Governor; Presidency of Madras, +with 35,500,000, under a Governor; Presidency of +Bombay, with 18,800,000, under a Governor; and the +province of Punjab, with 20,800,000, under a Lieutenant-Governor. +</p> + +<p> +The unit of government in India is the District. +<pb n='040'/><anchor id='Pg040'/> +The whole of India is divided into 235 Districts. At +the head of a District is placed an officer known as +Collector, Senior Magistrate, or Deputy Commissioner, +who is practically ruler of that division. He is the +administrative representative of the government. In +each District there is also a District Judge and a few +other officers at the head of various departments. +These Districts vary in size and population, covering +areas from 14,000 to 1,000 square miles, and containing +from 3,000,000 to 250,000 population. The +average population of a District is 800,000. Nothing +impresses the careful observer more than the large +amount of responsibility and the multifarious duties +which devolve upon these District officers. During +recent years, however, authority has been withheld +increasingly from Collectors and centralized in the +Provincial Governments; for at the head of every +Province also there is a government patterned somewhat +after the Supreme Government in Calcutta. +</p> + +<pgIf output='txt'><then> + <p rend='text-align: center'>[Illustration: Maharajah Of Travancore.]</p> + <p rend='text-align: center'>[Illustration: Rajah Of Ramnad.]</p> +</then><else> + <p rend='text-align: center'> + <figure url="images/003.png" rend="width: 100%"> + <head>Maharajah Of Travancore.</head> + <figDesc>Maharajah Of Travancore.</figDesc> + </figure> + </p> + <p rend='text-align: center'> + <figure url="images/004.png" rend="width: 100%"> + <head>Rajah Of Ramnad.</head> + <figDesc>Rajah Of Ramnad.</figDesc> + </figure> + </p> +</else></pgIf> + +<p> +No greater mistake can be made than to think that +India is either crudely or poorly governed. Owing to +the great poverty of the land it is extremely difficult to +maintain so costly and elaborate a régime as the +present one; and many claim that for the support of +so expensive a luxury the people are taxed beyond +their ability and resources. The taxation imposed +by a government on its people is rightly considered, +both in its extent and character, as a measure of the +wisdom of the State. The critics of the Indian government +are prone to dwell upon the alleged injustice +of its taxes. It is, however, difficult to understand +why this matter should be pressed unless it be on the +ground, apparently maintained, that the poverty of +<pb n='041'/><anchor id='Pg041'/> +the people should exempt them from <emph>any</emph> of the +burdens of taxation—a theory beautifully generous +to the people but fatal to the maintenance of any +government. The salt tax does certainly seem cruel +in its severe pressure upon the very poor; and +yet it is the only one whereby this very large +part of the community can be reached at all, and +made to contribute its mite to the State which protects +it. +</p> + +<p> +Comparing present taxes with those of the past, +we should certainly expect heavier imposts now, because +the government furnishes today, as an equivalent +of protection and blessing, infinitely more than +former dynasties did. And yet Sir W. Hunter has ably +shown from a comparison of taxes levied by the present +government and by the Moghul government that +the modern Hindu is vastly better off than was his +ancestor of two and three centuries ago. Today, five +and one half per cent. is collected in land tax; under +the Moghul rule they had to pay from thirty-three +per cent. to fifty per cent. Besides this, the Mohammedan +imposed various other taxes, many of them +upon non-Mohammedans as a religious penalty. +Nor were the Hindu governments one whit better +off; and even today the native states are much +harder upon the people than is the British Raj. +</p> + +<p> +The famine commission is the highest authority on +the subject. In its exhaustive report of 1880 it +writes:—<q>In the majority of native governments the +revenue officer takes all he can get, and would take +treble the revenue we should, if he were strong +enough to exact it.</q> +</p> + +<p> +If we pursue the comparison to that of European +<pb n='042'/><anchor id='Pg042'/> +peoples, Indian taxation would seem but a trifle. +Placing even English taxes side by side with India's, +we shall find instruction. The average income in the +United Kingdom is £40, while the tax assessed is +44<hi rend='italic'>s</hi>, or five and one-half per cent. In India, alas, the +average income is only 36<hi rend='italic'>s</hi>. But then the tax is only +1<hi rend='italic'>s</hi>, 9<hi rend='italic'>d</hi> +per capita which is a trifle smaller per capita +than that for England. Here again we are impressed +with the reasonableness of the tax imposed. +</p> + +<p> +The opium and liquor traffic in India is one which +has drawn forth much criticism. From the moral +standpoint the critics have a very strong case. The +evil which the opium traffic of India has inflicted +upon China—against her will too—has been enormous. +The large army of opium eaters which it has +created, only to destroy with a terrible death, has +long been an argument to which no nation of England's +position and pretensions can render satisfactory +reply. +</p> + +<p> +In like manner, the State monopoly of the drink +traffic is neither honourable nor wise. It not only +gives unwonted and unwarrantable dignity to a disreputable +business, it also involves the State in the +business of making a large army of drunkards in the +land. To take up a traffic like this, for the revenue +there is in it, is to trifle with the higher interests of +the subjects and to become instrumental in the corruption +and misery of the people whom it is bound +to protect. It is questionable whether any other +civilized government has involved itself in such unworthy +means of creating a revenue. Doubtless, +opium and drink represent, morally, the weakest part +of this government. Of course, the all important +<pb n='043'/><anchor id='Pg043'/> +defense lies in the revenue thus acquired. These two +items of revenue flow more easily than any others +into the depleted treasury of State. To give these +up in behalf of what is termed sentiment, would +necessitate the imposition of other heavy taxes. +This is an aspect of the question which too easily +silences and secures the acquiescence of the people +of India. But, its evil is great and is spreading. +</p> + +<p> +The drink curse is rapidly becoming one of the +trying problems of India. It was slanderously remarked +some years ago that if the English then left +that country the only monuments left behind of their +life would have been broken whiskey bottles! There +is indeed ground today for the fear that if England +were to abandon the land, it would leave, as the +saddest monument of its past, an immensely increasing +army of drinkers; and this evil is further enhanced +by the mean ideal of life which the ordinary +Englishman sets before Hindus by his passion for the +cup. Half a century ago an Englishman died while +on duty in the jungles in South India, and his body +was there buried in the wilderness. The natives +soon erected a shrine over his grave and, for a long +time, offered, in true sobriety, whiskey and cheroots +to appease his thirsty and unsatisfied spirit! It is not +strange that the natives should recognize a continuity +of spirit-taste in the here and the hereafter of the +Sahib! +</p> + +<p> +The recent utterance of the Archbishop of Canterbury +on this subject should be heeded by the State. +<q>The true principle of morals,</q> he says, <q>is to have +nothing whatever to do with that which is shown to +be necessarily productive of evil. The English nation +<pb n='044'/><anchor id='Pg044'/> +caused the opium evil in China and we are responsible +for that evil. I also protest against the +principle of raising revenue by temptations to evil. +It might be right for a government to pause before +interfering with private trade; but, in this case we +ourselves are carrying on the evil trade. Such a +thing on the part of a great government is, I think, +without a parallel in the whole world.</q> +</p> + +<p> +The Army in India is a necessary but great evil +in the expense which it involves to the government, +no less than in the evil life which it leads among, and +the evil example which it sets, the native community. +Its influence is deplorable. It is the most vulnerable +to attack of all departments of government, both on +the score of expense and character. <q>Tommy Atkins</q> +is the greatest trial to the Hindu, and brutally +rides rough-shod over all his sensibilities. If he +could only be left at home with safety to British +interests in the land, it would help largely to improve +the situation between the two races. It would also +save England from the terrible disgrace of immorality +which the army is instrumental in carrying as a +plague wherever it goes. Awful indeed is the prevalence +of the social vice in the native community itself; +but the English Army spreads the demoralization in +a most disgraceful way. +</p> + +<p> +Considering the government as a whole, then, it is +wonderful, both in the extent of its operation and in +its numberless activities and agencies. Its purpose +is generally noble, and its wisdom, both in the +framing of laws and in general administration, has +been most marked. The occasion of most of its +failings and weaknesses is the poverty of the people +<pb n='045'/><anchor id='Pg045'/> +whereby the government has, at times, been driven +to subterfuges to avoid bankruptcy. +</p> + +</div> + +<div> +<index index="toc"/> +<head>8. The Mission of Great Britain in India.</head> + +<p> +The British people are only today beginning to +realize fully the wonderful mission which, under +God's providence, they are called to fulfill in that +great land of the Vedas. For nearly a century the +commercial motive was not only paramount but was +practically the only motive which impelled the +Anglo-Saxon in his contact with India. Everything +Indian had value in his eyes in proportion as it added +to his revenues. For many years he excluded the +Missionary of the Cross from his domains in the +East, lest that good man should, by teaching the +people, disturb the revenue of the Honourable East +India Company. As the domains of this great +company extended and its powers multiplied, the +English nation gradually came to realize their own +responsibility as a people to the land; and the Indians +thus were brought within their influence. This contact +and communion of interests became to them the +voice of responsibility and of obligation to impart +their blessings to them as well as to take their material +resources from them. The dawn of the new +altruistic sense towards its subject people, though +long deferred, rapidly grew into full daylight; and +Great Britain today feels, as no country has felt before, +its privilege and duty to bestow upon its dependency +in the East the highest and best which it +can furnish. +</p> + +<p> +The difficulty of England's mission in India is +greatly enhanced by the difference which amounts +<pb n='046'/><anchor id='Pg046'/> +almost to a contrast between her own people and the +inhabitants of India. The striking difference of type +and character existing between the Anglo-Saxon and +the Hindu facilitates all sorts of misunderstanding +between them, and aids perceptibly in making the +path of the British Raj a very thorny one in the land. +It would perhaps be impossible to find two peoples +who are farther removed from each other in temperament +and training—whose nature and antecedents +are more irreconcilable at all points. While the +Anglo-Indian is bold, frank and just, even to harshness, +the Hindu is subtle, affable, practiced to dissimulation, +with ready susceptibilities to temporize +and to barter justice for expediency. On the one +side, we see the Westerner haughty, unyielding and +unwilling to conciliate; on the other we behold the +Oriental willing to be trampled upon when it seems +necessary, and to smile with apparent gratitude under +the process; but, withal, possessed of a large inheritance +of ineradicable prejudices, which make a +contact with his too domineering Western lord an +unceasing trial to him. +</p> + +<p> +There is another point at which the two races are +antipodal. The Briton is progressive to the core. +He only needs to be assured that a certain course is +right and for the best interests of the community, in +order to adopt it. His face ever looks upward and +his ambition is ever to go forward. But, in India he +lives among a race whose chief divinity is custom +and the gist of whose decalogue is, <q>Hold fast to +the past.</q> As they approach a proposed enterprise +their first and last question concerning it is not +whether it is right and best, but whether it is in a +<pb n='047'/><anchor id='Pg047'/> +line with the past and would be approved by their ancestors. +The whole country has been anchored for the +last twenty-five centuries to a code of social laws and +customs which are more unyielding than the laws of +the Medes and Persians. With them conservatism is +the acme of piety and propriety. All progress has +been practically forced upon the country from without, +and in the teeth of their most sacred institutions +and their most earnest protestation and opposition. +Thus the great difference between the two peoples +has been a serious hindrance to the realization of +British designs in that land. +</p> + +<p> +Notwithstanding all this, Great Britain has patiently, +persistently and doggedly carried on her +work and pursued her highest ideals for India. +</p> + +<p> +And what have been the ideals and blessings which +she is seeking to achieve for that great land? +</p> + +<p> +The first is that of Western culture and civilization. +In these two particulars, England has introduced +into India a perpetual conflict. Western ideas, +processes of thought, points of aspect and ideals of +beauty and of life have been gradually supplanting +the very different ones of the East. Western life in +India today is a constant challenge to the people to +study, admire and appropriate its many features of +thought and conduct; and India is not insensible to +this call. The railroads and hospitals, the schools +and sanitary projects which have been introduced by +the West into that land are markedly transforming +the sentiment and the life of the people. The contrast +between the people of India today and of a +century ago is all but complete in this respect. +While the educational institutions of the land are +<pb n='048'/><anchor id='Pg048'/> +revolutionizing the thought, the more material elements +of civilization are transforming the outer life +of the people. +</p> + +<p> +England also is imparting to India the Anglo-Saxon +conception of right, of law and of justice. In order +to know how widely apart the East and West were +in this respect, one should live in India a few years. +The idea of equal rights to all the people, of freedom +of speech, of liberty of conscience and of other similar +rights which are regarded as elementary and +fundamental in the West, was all but foreign to +India when England established her power there. +That the government itself should treat high and low, +the poor ryot and the wealthy rajah, the ignorant +Pariah and the cultured Brahman as one in their +claim for right and protection, for justice and for +favour, seemed to the Hindu absurd. It is one of the +best commentaries on British justice and administration +in India, that the people have now come not +only to regard it with satisfaction, but also as an indispensable +condition of their life. +</p> + +<p> +The blessings of peace also are among the greatest +which England has conferred upon India. <q>Pax +Britanica</q> is equally known and loved today in +India and in the British Isles. From time immemorial +India had been torn asunder, not only by internecine +wars, but also by numerous attacks from +the peoples of other countries. India has always +been a prey both to the decimating wars of her own +unjust and ambitious tyrants, and mutually antagonistic +castes and tribes; she has also been the easy +victim of any hardy, enlightened, ambitious people +who sought to invade her. The presence of Great +<pb n='049'/><anchor id='Pg049'/> +Britain in India has been a voice commanding peace +to its troubled and exhausted people. With a strong +hand she has put down injustice of tribe against +tribe and made impossible inter-tribal wars and raids. +She has brought rest such as India never before enjoyed +and has given safety to the most harmless and +innocent classes, as she has peace to the most warlike +and aggressive in the land. This great land of +the East has thus had opportunities to grow and to +develop in many of the most essential characteristics +of individual and national progress. These blessings +would have been impossible apart from the peace +which Great Britain assured and wrought out for the +land. +</p> + +<p> +In connection with this we need to emphasize the +various forms of progress which are an essential +part of British blessing to India. We have seen that +India was a stagnant land, that its people were preëminently +unprogressive and ultra-conservative. +England has helped her to break down many of +these barriers of the past. Though India is obstinately +slow in her acceptance of the spirit and blessings +of progress, England has thrust upon her many +of the conditions, and compelled her to enter into +some of the paths of progress which will bring inestimable +benefits into her life. +</p> + +<p> +In like manner, the mission of England has been +and is a religious one. Her Majesty, Queen Victoria, +upon assuming authority in the land, issued a proclamation +to the effect that under her reign all the inhabitants +of India should enjoy perfect right to +worship as they please and whom they please. It is +true that too many of the representatives of the +<pb n='050'/><anchor id='Pg050'/> +British Government in India today are so impressed +with the importance of a government that is absolutely +neutral in religious matters, that they have both +ceased themselves to manifest any religious preference +in their life and are scrupulously careful to see +to it that Christians get just a little less of right and +of protection than the adherents of other faiths. +This they consider to be true altruism added to +breadth of religious sentiment! +</p> + +<p> +Notwithstanding this, nothing is more manifest in +India today than that the very fact of the rulers of +the land being nominally Christians adds to the +prestige of Christianity in the land. The people +naturally come to regard it as the State religion. +What is more significant, however, is the fact that, +at the basis of modern laws in that land and of the +multiplying institutions of the country, distinctively +Christian principles are universally recognized. +Should the government of India resolve to be <emph>absolutely</emph> +neutral in all religious matters, it would have +to renounce those laws and institutions which have +furnished it with all its success in the land and which +today crown its efforts with largest usefulness. To +the government, and unconsciously to the masses of +the people, Christian thought and truth and method +necessarily characterize most of the laws, institutions +and processes of India. They are all a part of the +work of Great Britain in that land and such a part as +she could not dispense with if she would. It is a +part of her unconscious Christian heritage. +</p> + +<p> +Thus the work of Great Britain in India has been +attended with a large degree of success; it has lifted +the land out of a condition of semi-savagery and +<pb n='051'/><anchor id='Pg051'/> +placed it among the civilized nations of the world. +It has cut it asunder from its anchorage to the past +and brought it almost abreast of the times. There is +still much to be done and much to be desired. We +shall be glad to see the day when radical steps in +progress shall be taken voluntarily by the people and +through the initiative of their own leaders, rather +than that they should wait to have them thrust upon +them, as in the past, by the progressiveness of the +foreigner among them. +</p> + +<p> +The people, on the whole, appreciate the blessings +of British supremacy in the land. If they are not +demonstratively loyal to the government, they certainly +do rest satisfied in the progress which has been +achieved for them. +</p> + +<p> +The well known political leader of Bengal, Babu +Surendra Nath Banerji, recently expressed, in the following +eloquent words, the sentiment of the most +thoughtful and influential natives of the country. +</p> + +<p> +<q>Our allegiance to the British rule,</q> he says, <q>is +based upon the highest considerations of practical +expediency. As a representative of the educated +community of India—and I am entitled to speak on +their behalf and in their name,—I may say that we +regard British rule in India as a dispensation of Divine +Providence. England is here for the highest and the +noblest purposes of history. She is here to rejuvenate +an ancient people, to infuse into them the +vigour, the virility and the robustness of the West, +and so pay off the long-standing debt, accumulating +since the morning of the world, which the West +owes to the East. We are anxious for the permanence +of British rule in India, not only as a guarantee +<pb n='052'/><anchor id='Pg052'/> +for stability and order, but because with it are bound +up the best prospects of our political advancement. +To the English people has been entrusted in the +Councils of Providence the high function of teaching +the nations of the earth the great lesson of constitutional +liberty, of securing the ends of stable government, +largely tempered by popular freedom. This +glorious work has been nobly begun in India. It has +been resolutely carried on by a succession of illustrious +Anglo-Indian statesmen whose names are enshrined +in our grateful recollections. Marvellous as +have been the industrial achievements of the Victorian +era in India, they sink into insignificance when +compared with the great moral trophies which distinguish +that epoch. Roads have been constructed; +rivers have been spanned; telegraph and railway +lines have been laid down; time and space have been +annihilated; Nature and the appliances of Nature +have been made to minister to the wants of man. +But these are nothing when compared to the bold, +decisive, statesmanlike measures which have been +taken in hand for the intellectual, the moral and the +political regeneration of my countrymen. Under +English influences the torpor of ages has been dissipated; +the pulsations of a new life have been communicated +to the people; an inspiriting sense of +public duty has been evolved, the spirit of curiosity +has been stirred and a moral revolution, the most +momentous in our annals, culminating in the transformation +of national ideals and aspirations, has been +brought about.</q> +</p> + +<p> +Great Britain has not been, and is not now, without +failings in her work in India; and her line of +<pb n='053'/><anchor id='Pg053'/> +progress is studded with many errors. But she has +been faithful to her trust and has carried it out in no +selfish way. The warm and deep loyalty of India +bears testimony to this; for native sentiment everywhere +reveals marked appreciation. +</p> + +</div> + +</div> + +<pb n='054'/><anchor id='Pg054'/> + +<div rend="page-break-before: always"> +<index index="toc" level1="Chapter II. The Religions Of India."/> +<index index="pdf" level1="Chapter II."/> +<head type="sub">Chapter II.</head> +<head>The Religions Of India.</head> + +<p> +India is the mother of religions. No other land +has been so prolific in religious thought or has +founded faiths which have commanded the allegiance +of so large a portion of the human race. +While the Aryans of the West have been content to +borrow their faith from the Hebrews; Indo-Aryans +have produced the most wonderful and mighty +ethnic religion (Brahmanism) and also one of the +three great missionary religions of the world (Buddhism). +A third of the human race today cling with +devotion to these two products of the fertility of the +mind, and the spirituality of the heart, of India. +</p> + +<p> +India's toleration for other religions has been +marked. For twelve centuries she has been the +asylum of Zoroastrianism. Nearly nine-tenths of the +followers of that ancient cult of Persia found and still +enjoy a hospitable home in India. There are more of +the narrow, bigoted followers of Mohammed among +these tolerant people than are found in any other +land—even in the wide domains of the Sultan. +Christians also have lived, practically unmolested, in +this great land almost from Apostolic days. +</p> + +<p> +Thus not a few of the great Faiths of the world +are at present represented, and are struggling either +for existence or dominance, in the land of the +Vedas. +</p> + +<pb n='055'/><anchor id='Pg055'/> + +<p> +The principal faiths of the land, with their adherents, +were as follows, according to census of 1891: +</p> + +<table rend="latexcolumns: 'p{2cm} p{2cm}'; tblcolumns: 'lw(40) r'"> +<row><cell>Hindu</cell><cell>207,731,727</cell></row> +<row><cell>Sikh</cell><cell>1,907,838</cell></row> +<row><cell>Jain</cell><cell>1,416,638</cell></row> +<row><cell>Buddhist<note place='foot'>Nearly all these Buddhists live in Burma which +is included in these statistics because it is now politically a +part of India.</note></cell><cell>7,131,361</cell></row> +<row><cell>Parsee</cell><cell>89,904</cell></row> +<row><cell>Mohammedan</cell><cell>57,231,164</cell></row> +<row><cell>Jewish</cell><cell>17,000</cell></row> +<row><cell>Christian<note place='foot'>According to the +census of 1901 there were 2,923,349 Christians.</note></cell><cell>2,284,000</cell></row> +</table> + +<p> +Let us consider these faiths briefly. It will be seen +that Christianity has, as its followers, only one per +cent. of the whole population of the land. +</p> + +<div> +<index index="toc"/> +<head>(<hi rend='italic'>a</hi>) Judaism.</head> + +<p> +The Jewish Community in India numbers only +17,000; these are found mostly in Bombay and +Poonah. Perhaps the most interesting colony of +them is that on the west coast in Cochin. I had the +pleasure of visiting them in 1897. There are 1,500 of +them divided into two sections—the White, and the +Black Jews. There is a marked racial difference between +the two. The Blacks were originally the +slaves of the Whites as is shown by their historical +documents. It is not known when the Whites came +to India. Some think that they fled there during the +Jewish exile. More likely they came upon the dispersion +during the first century of our era. The +purity of their blood and the remarkable fairness of +their complexion indicate that the settlement has +<pb n='056'/><anchor id='Pg056'/> +been from time to time reenforced from northwestern +countries. They are an exceedingly conservative +people; and in their two synagogues, they conduct +their worship perhaps more like the Jews of twenty +centuries ago than do any other representatives of +that race today. The day-school connected with +the White Synagogue closely resembles the little +school which our Lord attended at Nazareth. +</p> + +</div> + +<div> +<index index="toc"/> +<head>(<hi rend='italic'>b</hi>) Mohammedanism.</head> + +<p> +About one-fifth of the whole population of that +land is connected with the religion of the great +prophet of Arabia. This is a number largely in excess +of the whole Mohammedan population of +Turkey. It is very suggestive that this faith finds +larger growth under the peaceable protection of the +Indian, than under the semi-barbarism of the Moslem, +government. +</p> + +<p> +This religion was carried into India in 711 <hi rend='smallcaps'>A. D.</hi> at +the point of the sword; and its establishment and +success for centuries was owing to the same method. +This community is not evenly distributed all over +India; for, more than one-third of it is found in +Bengal alone, where it furnishes the majority of the +population. More than one-half of the adherents of +this faith in India are converts from Hinduism. +These were gathered in former centuries when the +Mohammedan power was dominant, and when to be +a member of any other faith than Islam was regarded +as a disability. The Mohammedans of the country +are, on the whole, physically more sturdy and +vigorous than their neighbours. Government, in its +treatment of the people, has to conciliate and regard +<pb n='057'/><anchor id='Pg057'/> +with favour this class more than the Hindus who are +four times their number. They possess a great deal +of religious bigotry which is intrenched behind their +dense ignorance. There is a no more ignorant element +than this in the population of India; only six +per cent. of the men are able to read and hardly any of +the women; and they seem, even today, to have a +positive aversion to the schoolhouse. Mohammedanism +had, during the days of its dominance, +considerable influence in the land; but it did very +little to improve the material, moral or religious +condition of the people; and it is a significant fact +that, comparing today the adherents of Islam in +India, with those of Hinduism, the latter are found +not inferior in life, morals and aspirations to the +followers of the prophet. +</p> + +<p> +The converts gathered from Mohammedanism by +Christianity are few, though not so few as ordinarily +represented. In North India encouraging success +has been achieved by missions for this class. But in +South India, where their numbers are fewer, efforts in +their behalf have not been so well organised and +have produced smaller results. It is a hard task to +reach and to move this class, owing not only to the +important truth of monotheism, which they hold with +great enthusiasm, but also because of the supreme +ignorance which blinds them equally to the weakness +of their own, and to the excellence of the Christian, +faith. +</p> + +</div> + +<div> +<index index="toc"/> +<head>(<hi rend='italic'>c</hi>) Parseeism.</head> + +<p> +This faith has had adherents in India for eleven +centuries. Driven out by Mohammedanism from +<pb n='058'/><anchor id='Pg058'/> +their home in Persia, the Parsees found refuge in +India. There are only 100,000 of these followers of +Zoroaster in the world. 90,000 of them are in India; +and nearly all of these reside in Bombay and its +vicinity. Their faith, Zoroastrianism, is the purest +of ethnic religions. It has preserved its ancient integrity +and high tone much better than its sister +faith, Brahmanism. Among the members of this +religion are found men possessed of great enterprise, +much wealth, the spirit of progress and of +philanthropy and culture. They give high honour and +position to their women, and in all matters of +civilization are considerably in advance of even the +best class of Hindus. +</p> + +<p> +This religion, though from the same source with +Brahmanism, has fundamental differences of doctrine +from that faith. None is more marked or significant +than its Dualism as contrasted with the Pantheism of +its sister faith. The problem of the origin of evil +has found these two diverse interpretations and +these have had a large influence in shaping the +characters, respectively, of these two great ethnic +religions. +</p> + +<p> +Besides the far-off common source of these two +religions, indicated by the earliest names and character +of their deities, there is hardly any bond of +fellowship in doctrine, worship or observance between +the fire worshipping Parsee and the Hindu +idolater. And though these Parsees have, for more +than a millennium, made India their home, they have +kept themselves apart from the people of the land +and are still as truly foreigners in the land of their +adoption as are the English residents. +</p> + +</div> + +<pb n='059'/><anchor id='Pg059'/> + +<div> +<index index="toc"/> +<head>(<hi rend='italic'>d</hi>) Buddhism.</head> + +<p> +This religion is a child of India; its founder, +Gautama, was the product of that land, and, next to +our Lord Himself, is the greatest among the founders +of religions. Buddhism arose as a reaction, twenty-five +centuries ago, against the excesses of Brahmanism. +It flourished wonderfully for a few centuries, +and at the time when Christ was on earth, had +gained supremacy over the old faith and had become +the State religion in India. Owing to the Brahmanic +revival, in the eighth century of our era, Buddhism +was in its turn, driven out of the land, and has +found refuge in Ceylon and in more eastern countries +from that time until the present. Since then it has +been almost entirely without followers in India +proper. Of the British India possessions Burma is +the only place where it is the popular faith today. +</p> + +<p> +Still it is not without much influence in the land of +its birth. For, Brahmanism overcame its rival faith +in India only by adopting some of its most fundamental +contentions and teachings. Indeed, modern +Hinduism is largely a blending of the Brahmanism of +old with its supplanter, Buddhism. The abundant +sacrifices which Brahmanism offered were entirely +abolished in deference to Buddhistic sensibilities. +The doctrine of transmigration, through Buddhism, +received new emphasis; and kindness to all living +creatures was extolled to a supreme virtue. As a +climax to this attitude of conciliation Hinduism +finally adopted the Buddha as the ninth incarnation +of Vishnu. Thus, by the irony of history, +Gautama, the Buddha, found a place in the pantheon +of the religion which he gave his life to overthrow; +<pb n='060'/><anchor id='Pg060'/> +and today many of the leading aspects of the life +and teaching of the Hindus may be traced, either in +source or in emphasis, to his religion. +</p> + +</div> + +<div> +<index index="toc"/> +<head>(<hi rend='italic'>e</hi>) Jainism.</head> + +<p> +This religion is an offshoot, or the India remnant, +of Buddhism. It perhaps represents that element +among the followers of the Buddha who declined to +be absorbed into the revived and transformed Brahmanic +faith. Through the many centuries of their +existence as a sect they have spurned every approach +of the Brahmans and have largely stood for Buddhistic +teaching and observances. They have differed +little from Buddhists in their beliefs; for they deny +the authority of the Hindu Vedas, disregard sacrifices, +cultivate a high morality, believe strongly in +transmigration and reverence life in all its forms. +And yet, strangely enough, many of the priests of +their temples are Brahmans and they place Hindu +idols close to their shrines. They differ from the +Buddhists chiefly in their objects of worship and in +their ritual. They have a mythology of their own—a +mythology of saints rather than of gods. These +saints, or <q>Jaina,</q> (the <q>victorious ones</q>—those +who have attained perfection through self-victory +and discipline) are worshipped, and furnish an inspiration +to all the devotees of that faith. +</p> + +<p> +The Jains, like the Parsees, are found mostly in +Bombay and are a wealthy community, usually engaged +in banking and commerce. They are noted +for their charity, and their philanthropy is largely +directed towards helping the poor among them and +for maintaining hospitals for animals. +</p> + +<pgIf output='txt'><then> + <p rend='text-align: center'>[Illustration: Temple Of Buddha's Tooth, Ceylon.]</p> + <p rend='text-align: center'>[Illustration: Oldest Relics Of Buddhism, Ceylon.]</p> +</then><else> + <p rend='text-align: center'> + <figure url="images/005.png" rend="width: 100%"> + <head>Temple Of Buddha's Tooth, Ceylon.</head> + <figDesc>Temple Of Buddha's Tooth, Ceylon.</figDesc> + </figure> + </p> + <p rend='text-align: center'> + <figure url="images/006.png" rend="width: 100%"> + <head>Oldest Relics Of Buddhism, Ceylon.</head> + <figDesc>Oldest Relics Of Buddhism, Ceylon.</figDesc> + </figure> + </p> +</else></pgIf> + +</div> + +<pb n='061'/><anchor id='Pg061'/> + +<div> +<index index="toc"/> +<head>(<hi rend='italic'>f</hi>) Sikhism.</head> + +<p> +This religion, if we may so denominate it, was +founded by Nanak Shah in the fifteenth century. +Nanak Shah was apparently an admirer, if not a follower, +of Kabir, the Hindu reformer who established +a sect which was essentially a compromise between +Hinduism and Mohammedanism. This is the chief +characteristic of Sikhism. It eschewed the polytheism +and idolatry of Hinduism. It taught the unity +of the Godhead, abolished caste, and enforced a high +type of morality. It has, however, subsequently +fallen under the blighting influence of surrounding +Hinduism and has lost much of its distinctive excellence. +So that, according to the census report of +1891, <q>distinction between Sikhs and the rest +of the Brahmanic community is mainly ritualistic.... +The only trustworthy method of distinguishing +this creed was to ask if the person in question +repudiated the services of the barber and the +tobacconist; for the precepts most strictly enforced +nowadays (by the Sikhs) are that the hair of the head +and face must never be cut, and that smoking is a +habit to be avoided.</q> +</p> + +<p> +However manifestly the Sikh religion is going the +common way of all the new faiths and religious +revolts of India—the way of reabsorption into Hinduism—it +has done much to create and foster a strong +national feeling. Sikhs were cruelly persecuted by +the then ruling Mohammedans. But the overthrow +of the Moghul Empire gave the Sikhs territorial +power and they possessed the only remaining political +organization in the Punjab. So that, at the advent +of the British, the Sikhs were a mighty power to be +<pb n='062'/><anchor id='Pg062'/> +dealt with. They became the great power of North +India; and during the Indian mutiny their loyalty to +the British Raj was its salvation. At present the +Sikh nation, warlike and valiant as ever, furnishes, +perhaps, the most stalwart and invincible contingent +for the Indian Army. +</p> + +</div> + +<div> +<index index="toc"/> +<head>(<hi rend='italic'>g</hi>) Hinduism.</head> + +<p> +This is the religion of three-fourths of all the inhabitants +of India and of nine-tenths of all those who +are there reached by missionaries. +</p> + +<p> +What is Hinduism? It is a mixture of Brahmanism, +Buddhism and Devil-worship. As we have seen, +the supplanting faith of Buddha was finally absorbed, +so far as India was concerned, into the old faith. +When, later on, the Brahmans moved towards the +southern part of the peninsula they entered the region +occupied by, and largely given over to, demonolatry. +According to its wont Brahmanism, as modified by +Buddhism, sought not to overthrow the primitive +cult of the people, but to absorb it. Thus, in South +India today, more than three-fourths of the people +are devil worshippers. And yet, with their demons, +they have been accepted into the higher faith of the +Aryan; and, according to their mood and preference, +give themselves to the worship of Hindu gods or +village demons. Worshipping in pure Hindu temples +is to that people but a pastime, a mere holiday diversion; +while the appeasing of the demons at their +village shrines and under old trees in their hamlets is +the most serious concern of their life. And yet all +of them are regarded, and rightly regarded, as +Hindus. Indeed, in the Hinduism of today, especially +<pb n='063'/><anchor id='Pg063'/> +as found in South India, can be found living +amicably together and without any apparent sense of +incongruity or conflict the lowest type of fetishism, +an ardent devil-worship, an engrossing ceremonialism, +a worship of the higher Brahmanical deities, a +thoroughgoing pantheism and a pure theism. I +have witnessed in our district, side by side, a hideous +fetish, a gross idol of a local demon, an image of +Vishnu who is the best of Brahmanical gods, while +in an adjacent hamlet lived families who belonged to +none of these cults but who gave themselves to a +belief in, and practice of, a vague theism which is +farther removed from the fetishism of their neighbours +than is their religion from the highest type of +Christian teaching. +</p> + +<p> +Thus Hinduism may be viewed as an immense +cloth of many colours; which colours have been +patched together without any reference to harmony +or consistency. In other words, that religion is a big +mass of mutually inconsistent and undigested beliefs, +practices and ceremonies. It has not only mutually +antagonistic philosophies, it has also three different +ways of salvation, 330,000,000 gods and as many +laws and customs which, though binding as the +laws of the Medes and Persians, are nevertheless, +absolutely wanting in consistency and in unity of +purpose and teaching. In the words of Sir Alfred +Lyall,—<q>The general character of Indian religion is +that it is unlimited and comprehensive, up to the +point of confusion; it is a boundless sea of divine +beliefs and practices; it encourages the worship of +innumerable gods by an infinite variety of rites; it +permits every doctrine to be taught, every kind of +<pb n='064'/><anchor id='Pg064'/> +mystery to be imagined, any sort of theory to be +held as to the inner nature and visible operation of the +divine power.</q> +</p> + +<p> +It has been the wont of Brahmanism not to directly +antagonize and overthrow the old and the opposing +cults, but rather to absorb them. Note here its +fundamental contrast with Christianity. It meets its +rival with a smile of appreciation, then seeks to +fraternize with it, after which it approves and appropriates +and finally absorbs it. +</p> + +<p> +In the Madura District of South India, where I have +lived, the Brahmans, upon their first arrival, found all +the people given to the worship of their village +demons. They said to them, practically,—<q>We do +not wish to deprive you of your devil shrines and +images and worship. We will take the leading +demons which you worship and marry them to our +great gods and then give to them a place in our +pantheon and a part in our worship. Come ye also +with them and we will welcome you into our temples +and faith.</q> Thus <q>Meenatchi,</q> the old and the principal +demoness of the primitive cult of that region, +was married to the great god Siva and became the +presiding goddess of the great Hindu temple of +Madura; and all her old worshippers followed her +into the new faith of Hinduism. So all those people +are Hindus today. And yet they have not abated +one jot of their interest in and practice of their +demonolatry. +</p> + +<p> +That which may be regarded as the more strictly +Brahmanical development and manifestation of Hinduism +is divided, at present, into two great cults. +These are Saivism, or the worship of Siva, and +<pb n='065'/><anchor id='Pg065'/> +Vaishnavism, or the worship of Vishnu. These two +cults, while not mutually antagonistic, are nevertheless +entirely separate—their devotees, respectively, +being satisfied with their own god and his incarnation +and manifestations. +</p> + +<p> +The first god of the Hindu triad (Brahma, Vishnu +and Siva)—has practically no shrines among Hindus +today. His worship has been largely transferred to +his so-called sons, the Brahmans; and Siva has, in the +main, absorbed all his functions as creator. As it is +only Vishnu, the preserver, and Siva, the destroyer +and recreator that have anything to do with men, the +Hindus devote themselves to these two only. Siva +is the <q>great god,</q> the austere and terrible one whom +the people fear. He is known chiefly through his +phallic emblem, the <foreign lang="sa" rend='font-style: italic'>linga</foreign>, +which emphasizes his +creative activity. Vishnu is the benign god who has +resorted to many incarnations whereby he might free +the world of demons who were worrying and destroying +our race. Siva has many manifestations; Vishnu +alone has <q>descents</q> or incarnations, some of which +were in brute, and some in human, form. +</p> + +<p> +These two cults obtain universally throughout +India. Vaishnavism (the worship of Vishnu) has +many popular sects which wield extensive influence +throughout the country. The one established by +Vallabha-Swami, in the sixteenth century, is a +worship of Krishna and is given to the indulgence +of the passions and is characterised by gross licentiousness. +</p> + +<p> +The sect founded by Chaitanya in the fourteenth +century is one of the most celebrated, and is very +popular in Bengal. It subordinates everything to +<pb n='066'/><anchor id='Pg066'/> +faith (<hi rend='italic'>bhakti</hi>) even making this more important than +caste. Contemplation, rather than ritual, was Chaitanya's +pathway to salvation and he gave supreme +value to the virtue of obedience to the <q>guru</q> or religious +guide. +</p> + +<p> +In South India the cult of the religious reformer, +Ramanuja, who flourished in the twelfth century, +has extensive popularity. He was a man of great +thought, and his special type of Vedantic philosophy +is much in vogue today. He proclaimed the unity +of God under the name of Vishnu. He received converts +from every caste. It is an interesting fact that +nearly all, in the long list of religious reformers in +India, took a position of hostility to the caste system. +But it is also significant that none of these reform +movements has persisted through the centuries in +that attitude, but has fallen into line with orthodox +Hinduism in absolute submission to the caste demon. +</p> + +<p> +<q><foreign lang="sa" rend='font-style: italic'>Sakti</foreign></q> +worship has also attained great influence +and extensive predominance in many parts of India. +This is the worship of the <foreign lang="sa" rend='font-style: italic'>Sakti</foreign> +or the female half of the great deities of the land. The +<foreign lang="sa" rend='font-style: italic'>Saktar</foreign> preëminently +worship <foreign lang="sa" rend='font-style: italic'>Kali</foreign>, +the goddess of blood, and the other consorts of Siva. +It is a worship of power +(<q><foreign lang="sa" rend='font-style: italic'>Sakti</foreign></q> +means energy or power), and usually power of the +maleficent type. It is perhaps the lowest form of +Hinduism and easily lends itself to a gratification of +the lowest passions of men. This +<foreign lang="sa" rend='font-style: italic'>tantric</foreign> cult (the +<foreign lang="sa" rend='font-style: italic'>tantras</foreign> +are the sacred books of the Saktar) is the +only one in modern Hinduism which indulges in +bloody sacrifices—<foreign lang='sa' rend='font-style: italic'>Kali</foreign> +and her sisters being satisfied +by blood as by nothing else. This attests the non-Aryan +origin and character of this worship, inasmuch +<pb n='067'/><anchor id='Pg067'/> +as Brahmanism, since the days of Buddha, abjures all +bloody sacrifice. +</p> + +<p> +Let it not be supposed, however, from the above +remarks, about the multiform and self-contradictory +character of the amorphous thing called Hinduism, +that it is therefore impossible for us to understand +and measure its nature and power. For Brahmanism, +through all ages, has not been without a definite tendency, +an underlying philosophy and pervasive fundamental +beliefs. It is indeed more a congeries of +faiths than a simple religion, like Christianity. And +yet, amid all its hosts of contradictions and ways of +salvation and sects and cults there have sounded, as +a diapason through all the centuries, the fundamental +teachings of Vedantism. A few doctrines such as +pantheism, transmigration, <q>karma,</q> <q>bhakti</q> and +final absorption into the Supreme Soul are all but +universally held by the people of all sects and +divisions, however much at variance with these +their peculiar beliefs may seem to be. +</p> + +<p> +The prominent staple of Hindu religious thinking +in all ages has doubtless been Vedantism—that subtle +form of pantheism which has charmed and bewildered +not a few of the great minds of the Occident also. +The paramount influence of this philosophy upon all +religious thought and life in India is unmistakable +today, as it has been through the centuries. Of this +Max Müller says,—<q>If the people of India can be said +to have now any system of religion at all ... it +is to be found in the Vedanta philosophy, the leading +tenets of which are known to some extent in every +village.... Nothing will extinguish that ancient +spirit of Vedantism which is breathed by every Hindu +<pb n='068'/><anchor id='Pg068'/> +from his earliest youth, and pervades, in various forms, +even the prayers of the idolater, the speculations of +the philosopher, and the proverbs of the beggar.</q> +</p> + +<p> +We may therefore, without hesitation, so far as +Hinduism is concerned regard as philosophic Hinduism +those basal doctrines and their corollaries which, +from the earliest days, have been the stock in trade +of all Indo-Aryan thinkers and at the same time the +source and solvent of all the mysteries of their faith. +</p> + +<p> +By a study of these one may easily reach the heart +of Hindus and of Hinduism and can weigh and measure +the forces which enter into their religious life and +thinking, and can compare them with the teachings +and institutions of Christianity. +</p> + +<p> +This study will bring a twofold blessing to Christians +of the West, especially to missionaries who +have given themselves to the regeneration of India. +It will give them a larger degree of respect for that +great people of the East and a new appreciation for +Hindu thought and religious speculation. We of the +West have been imbued with too much of an intellectual +arrogance and a spirit of contempt for <q>the +benighted Hindu.</q> Even if we ever learned, we +certainly have too easily forgotten, that many, many +centuries ago—when our ancestors were grovelling +in the lowest depths of primitive savagery—the +rishis of India were engaged in perhaps the highest +self-propelled flights of religious speculation the +world has ever known and were working out a +philosophy, or more correctly a system of ontology, +which is today the wonder and admiration of Western +savants. +</p> + +<p> +I argue for a study of those teachings which, +<pb n='069'/><anchor id='Pg069'/> +though hoary with age, are today all-important as +the foundation upon which the many-aisled temple +of Hinduism is built and (if I may change the figure) +as the cement which binds the whole structure +together. +</p> + +<p> +A few years ago it was generally thought that +Brahmanism was little else than the insane ravings +of well-meaning, but unguided, or, worse still, misguided, +denizens of darkness; the whole literature +was considered a mass of intellectual and moral +rubbish. How much the verdict of Western scholars +upon this subject has changed during the last quarter +of a century I need not mention. All men who have +investigated the subject give today unstinted praise +to the heart and intellect of those sages who produced +much of the ancient religious literature of +India. They will not endorse the statement of the +great German philosopher who exclaimed, <q>In the +whole world there is no study so beneficial and so +elevating as that of the Upanishads. It has been the +solace of my life—it will be the solace of my death.</q> +And yet many claim that its truths are numerous +and spiritually helpful. Hopkins writes<note place='foot'><q>The +Religions of India,</q> p. 562.</note>:—<q>The +sincerity, the fearless search of the Indic Sages for +truth, their loftiness of thinking, all these will affect +the religious student of every clime and age, though +the fancied result of their thinking may pass without +effect over a modern mind.</q> And Barth truly +remarks<note place='foot'><q>The Religions of India,</q> p. 288.</note>:—<q>The +religion of India has not only given +birth to Buddhism and produced, to its own credit, +a code of precepts which is not inferior to any other; +<pb n='070'/><anchor id='Pg070'/> +but in the poetry which they have inspired there is at +times a delicacy and bloom of moral sentiment +which the Western world has never seen outside of +Christianity. Nowhere else, perhaps, do we meet +with an equal wealth of fine sentences.</q> Of their +intellectual acumen Dr. Matheson says: <q>It is not +too much to say that the mind of the West, with all +its undoubted impulses towards the progress of humanity, +has never exhibited such an intense amount +of intellectual force as is to be found in the religious +speculations of India.... These have been the +cradle of all Western speculations; and wheresoever +the European mind has risen into heights of philosophy, +it has done so because the Brahman has been +the pioneer. There is no intellectual problem in the +West which had not its earliest discussion in the +East; and there is no modern solution of that problem +which will not be found anticipated in the East.</q> +These words of the Scotch divine are doubtless +strong; too strong, I think. And yet they may be +serviceable, if they warn us against that proneness to +depreciate the intellectual value and serious purpose +of the religious books of that land. It is worse than +useless to confidently descant upon the errors, inconsistencies, +the follies and absurdities of these writings +without acknowledging at the same time the profound +thought, the deep spiritual yearning and the +sublime poetic beauty, which characterize some +portions. +</p> + +<p> +In this connection the question of the origin of +Hinduism is important. +</p> + +<p> +It was formerly laid down as a postulate of the +Christian's belief that Hinduism is of the devil; and +<pb n='071'/><anchor id='Pg071'/> +that, coming from below, it must be shunned as a +study and denounced root and branch as a thing +purely satanic. This theory has entirely given way +to a more rational belief. The question whether the +truths of Hinduism, with those of other ethnic religions, +have filtered down from some primitive +revelation and are the relics of a vanishing faith, +divinely communicated to some of the earliest members +of our race; or whether God has directly, from +time to time, guided the thoughts and answered the +deep yearnings of the soul of the Indo-Aryan, is one +which is still discussed. But modern scholarship is +practically of one voice in maintaining that God hath +not left Himself without witness among the many +nations of the earth,—a witness that has indeed been +comparatively feeble—a revelation that is dim and +starlike as compared with the noonday brightness +of the Sun of Righteousness in the Christian religion. +The day has come when the Christian must +accept and believe that God has been dealing directly +with this people through the many centuries of their +history, leading them to important truths, even +though their evil hearts and worse lives have caused +them, in many cases, to <q>change the truth of God +into a lie and worship and serve the creature more +than the Creator.</q> Many of the truths which are +imbedded in the religion of that land find their solution +in no other hypothesis than this. +</p> + +<p> +This study of Hinduism will also lead us to realize +the important truth of the many points of contact between +that faith and our own. A knowledge of +their sympathies cannot be of less importance than +that of their antipathies. And this knowledge is indispensable +<pb n='072'/><anchor id='Pg072'/> +to the Christian worker in India as it +gives a new and a most direct way of approach to +the Hindu heart, and a fresh and all-potent argument +with them in behalf of Christianity. +</p> + +<p> +This process also best illustrates the method and +Spirit of Christ. Dr. Robson aptly remarks that +<q>while no religion has done more to overthrow +other religions than Christianity, no religious teacher +has said less against other religions than Christ. We +have from Him only one short saying condemning +the Gentiles' aim in life, but not even one reflecting +on the gods they believed in, or the worship they +paid them. Was not this because He came not to +destroy but to fulfill?</q> +</p> + +<p> +I can refer to only a few of these common points +and belief in the two faiths. +</p> + +<div> +<index index="toc"/> +<head>(<hi rend='italic'>a</hi>) Incarnation.</head> + +<p> +These are the only two faiths which have exalted, +to primal importance, this doctrine. In Christianity +it is basal, and in later Brahmanism, or Hinduism, it +has overshadowed nearly every other teaching. In a +sense the all-pervasive pantheism of Brahmanism +made a certain form of incarnation a necessity from +the earliest days. The ancient Aryans could not rest +satisfied with the Unknown and the Absolute of their +Vedantism; so they speedily began to erect for their +evergrowing pantheon an endless procession of +emanations. But it was, probably, the phenomenal +success of Gautama, and especially the posthumous +influence of his life and example, that opened the +eyes of the Brahmans and suggested to them the +supreme need of an <foreign lang='sa' rend='font-style: italic'>avatar</foreign> +(<q>descent</q>), for the +<pb n='073'/><anchor id='Pg073'/> +popularizing of their faith. And thus originated that +vast system of descents, or incarnations, which have +multiplied so greatly and developed so grotesquely +all over the land. The common ground furnished by +this doctrine to the two faiths is not adequately appreciated. +This truth of incarnation, in its fundamental +doctrinal bearing upon Hinduism, and in the +strengthening of its hold, even until the present, +upon the popular imagination and affection, should +not go for nought in the mind of Christian critics, +because of the content of the multitudinous descents, +which is mostly grotesque, debasing and repulsive. +They forget that the Christian doctrine of incarnation +furnishes, perhaps, the best leverage with which the +Christian missionary is to overturn the faith of that +people, simply because the doctrine itself has been +so popularized, even if debased, in India for many +centuries. Christ should be none the less, yea the +more, welcome to that land because the most popular +god of the Hindu pantheon (Krishna) is also the +leading incarnation of Vishnu. +</p> + +</div> + +<div> +<index index="toc"/> +<head>(<hi rend='italic'>b</hi>) Vicarious Atonement.</head> + +<p> +In Christianity this is second in importance only to +the doctrine of incarnation. In Brahmanism also it +has maintained, from the first, a position of cardinal +importance. In pre-Buddhistic days this found expression +in sacrifices that were probably more numerous +and more precious than those offered by any +other people. This is partly shown by the fact that +words used for sacrifice are more numerous in the +Sanskrit than even in the Hebrew language. It is +true that their idea of sacrifice, both as to its import +<pb n='074'/><anchor id='Pg074'/> +and object, was different from ours or from that of +the Israelites; and indeed their own ideas also varied +at different times. Under the influence of Buddhism, +sacrifice, as such, was practically abandoned; but +the idea of atonement for sin, which was underlying +them, they practically carried over into the doctrine +of transmigration. For, however stiffly they contend +that, through metempsychosis, the doctrine of +<foreign lang="sa" rend='font-style: italic'>karma</foreign> +is realized and every soul atones for its own sin, it +nevertheless remains true that the element of consciousness +separates the person who sinned from him +who suffers; and one becomes the involuntary atoner +and the other the atoned for. +</p> + +</div> + +<div> +<index index="toc"/> +<head>(<hi rend='italic'>c</hi>) Spirituality.</head> + +<p> +It may, to some, seem absurd to bring the two faiths +into anything but the relationship of contrast in this +particular, when it is remembered that we are confronted +daily by a Hinduism which is as grossly +formal, materialistic and sensual as any religion +known in any land. But it is unnecessary to remind +us of the fact that the literature of the faith of this +people is, in some respects, far removed from the low +life and ritual of the present day; and in no greater +respect than in this which we are now considering. +All students recognize in many writings, vedic and +post-vedic, profound seriousness and a sometimes +strange depth of spiritual apprehension coupled with +an other-worldliness which, to the western mind, +seems absurdly impractical. Indeed, the naturally +mystical bent of the Hindu mind has been regarded, +and, doubtless, rightly regarded, as one of the chief +obstacles to a true and easy understanding of much +<pb n='075'/><anchor id='Pg075'/> +that is in their sacred writings by the too practical +Westerner. We should not be blind to the lofty +height of spiritual thought which we occasionally, +and the deep spiritual yearning which we frequently, +are permitted to witness in their books. In evidence +of this we need only to refer to the powerful hold +which the <foreign lang='sa' rend='font-style: italic'>yoga</foreign> +system of philosophy and life has +upon them. An intense meditativeness, a devotional +ecstasy and an insight of true heavenly wisdom is +the ideal of life to which the Hindu has been called +from time very remote. +</p> + +</div> + +<div> +<index index="toc"/> +<head>(<hi rend='italic'>d</hi>) Eschatology.</head> + +<p> +In Hinduism, as in Christianity, man is directed to +look to a judgment-seat and a system of rewards and +punishments in the world to come. While this +doctrine again, in its development and detail, differs +essentially from that of the Christian faith, it is well +to call attention to it as a point of contact. It +breathes the spirit of <foreign lang='sa' rend='font-style: italic'>karma</foreign>, +which, in its retributive +power, has been compared by some to the doctrine +of heredity, and by others, to that of fate. +<foreign lang='sa' rend='font-style: italic'>Karma</foreign> +demands the full future fruition of every act done in +the body; and many re-births, with intervals of +keener suffering and bliss in numerous hells and +heavens, are the countless steps in the doleful fugue +of emancipation—a process which is enough to appall +any but the patient, stolid soul of a Hindu. And +yet this weary detail of a very long and sisyphean +effort to shake off this mortal coil and to enter into +rest is worthy of the missionary's attention, as it +represents, perhaps, the most elaborate system of +eschatology outside of the New Testament. It is +<pb n='076'/><anchor id='Pg076'/> +also ethical in its character, and in its fundamental +principles has chords which harmonize with those of +the Christian doctrine. +</p> + +</div> + +<div> +<index index="toc"/> +<head>(<hi rend='italic'>e</hi>) The Doctrine of Faith.</head> + +<p> +This doctrine maintains that, by devotion to a personal +god, salvation is achieved. This idea separates +this doctrine from, and apparently antagonizes, the +prevailing philosophy of the land—Vedantism. This +cult of <foreign lang='sa' rend='font-style: italic'>Bhakti</foreign> +is connected with Krishnaolatry, which +is the worship of the most unworthy and licentious +god of the Hindu pantheon. +</p> + +<p> +Of Vaishnavism, or the worship of Vishnu, in +which the <foreign lang='sa' rend='font-style: italic'>bhakti</foreign>, +or faith, doctrine prevails, Sir +Monier Williams remarks:—<q>Notwithstanding the +gross polytheistic superstitions and hideous idolatry +to which it gives rise, it is the only Hindu system +worthy of being called a religion. At all events it +must be admitted that it has more common ground +with Christianity than any other form of non-Christian +faiths.</q> The basal truth of +<foreign lang='sa' rend='font-style: italic'>bhakti</foreign>—that of supreme +attachment to, or faith in, a personal god—could +not fail of rousing within the devout lofty and +stirring emotion. <foreign lang='sa' rend='font-style: italic'>Bhaktar</foreign>, +<hi rend='italic'>i.e.</hi>, those who have +given themselves absolutely to this doctrine and make +it the motive and inspiration of their lives, are oblivious +to all other bonds, abjuring among themselves +even caste and all its demands, and proclaiming the +true oneness of the brotherhood of the faith among +all the devotees of the same god. +</p> + +<pgIf output='txt'><then> + <p rend='text-align: center'>[Illustration: Rock-Cut Temple, South India.]</p> +</then><else> + <p rend='text-align: center'> + <figure url="images/007.png" rend="width: 100%"> + <head>Rock-Cut Temple, South India.</head> + <figDesc>Rock-Cut Temple, South India.</figDesc> + </figure> + </p> +</else></pgIf> + +<p> +Thus we have today a large and vigorous class of +Hindus who have subordinated every doctrine and +practice of their religion to that of faith, or +<foreign lang='sa' rend='font-style: italic'>bhakti</foreign>. +<pb n='077'/><anchor id='Pg077'/> +I believe, with not a few illustrious scholars, that this +doctrine traces its origin to Christianity. Like everything +else which Hinduism had absorbed, it has been +considerably transmuted in the process. It has been +necessarily and greatly affected and degraded by the +character of the gods who have been its objects. It +has been debased by contact with idolatry and error, +with superstition and sensuality. And yet we trace +its lineaments to its lofty, divine origin, and hesitate +not to say that it furnishes a common ground of a +fundamental truth of which Christian missionaries +have not yet sufficiently availed themselves in their +work for this people. +</p> + +<p> +Hindus have also done not a little thinking in the +elaboration of the doctrine of salvation. In their discussion +as to the relative potency of divine grace and +human agency in the salvation of man they became +divided into two antagonistic schools, corresponding, +very closely, to the Calvinistic and Arminian, among +Christians—the <hi rend='italic'>Tengaliar</hi> maintaining the <q>cat +theory</q> and the <hi rend='italic'>Vadagaliar</hi> the <q>monkey theory</q>; +so called because one party holds that, just as the cat +saves her kitten by seizing and carrying it away +bodily, so God seizes and saves man without his own +effort. This is the doctrine of absolute grace. The +other party insists that the relation of the young +monkey to its mother, whereby its rescue from +trouble depends upon its own grasp, best represents +the process of salvation in which man's coöperation +is necessary. +</p> + +<p> +They have also developed the doctrine of growth +in grace sometimes in a very instructive way. The +spiritual development from +<foreign lang='sa' rend='font-style: italic'>saloka</foreign> (in the same world +<pb n='078'/><anchor id='Pg078'/> +with God) to <foreign lang='sa' rend='font-style: italic'>sāmīpa</foreign> +(in the divine presence) thence to +<foreign lang='sa' rend='font-style: italic'>sārūpa</foreign> +(in the divine image) and finally to +<foreign lang='sa' rend='font-style: italic'>sāyujya</foreign> +(complete identity with the divine Being) +bears, in some respects, a striking resemblance to the +teaching of St. Paul, where he writes that Jesus was +<q>made unto us wisdom, righteousness, sanctification +and redemption</q> (1 Cor. 1:30). +</p> + +<p> +In like manner they teach that, for the attainment +of beatitude, it is necessary to pass through five +stages—(1) that of +<foreign lang='sa' rend='font-style: italic'>sānti</foreign>, quiet repose or calm and +contemplative piety; (2) that of +<foreign lang='sa' rend='font-style: italic'>dāsya</foreign>, the slave +state—the surrender of the whole will to God; (3) +that of <foreign lang='sa' rend='font-style: italic'>sakhya</foreign>, +or friendship; (4) that of +<foreign lang='sa' rend='font-style: italic'>vātsalya</foreign>, or filial +affection; and (5) that of +<foreign lang='sa' rend='font-style: italic'>mādhurya</foreign>, or supreme, +all-absorbing love. +</p> + +<p> +I must refer briefly to only one other illustration +of the probable influence of our religion upon the +faith of India, and that is in its teaching on eschatology. +The illustration is drawn from the tenth +incarnation, <foreign lang='sa' rend='font-style: italic'>Kalki avatār</foreign>, +of Vishnu. This incarnation +is to take place hereafter, when Vishnu will +come, at the close of the present +<foreign lang='sa' rend='font-style: italic'>Kali yuga</foreign>, or iron +age, and put an end to these growing evil times, destroying +with them all the wicked and ushering in the new era of righteousness +(<foreign lang='sa' rend='font-style: italic'>Satya yuga</foreign>) upon the +earth. For this great work of the restoration and the +renovation of all creation, he is to come seated upon +a white horse with a drawn sword, blazing like a +comet. Hindus at present look forward to this new +incarnation as their future deliverer, when the sorrows +and the depravity of this present, shall be swallowed +up in the glories and joys of the future, age. +The striking thing about this teaching is not the hope +<pb n='079'/><anchor id='Pg079'/> +which it inculcates for the future; for that is practically +a part of the Hindu conception of the succession +of the ages of their time system. According to this +the present era must yield to the coming good +<foreign lang='sa' rend='font-style: italic'>yuga</foreign>, +which must, in its turn, give way to the ages of +lesser good and of evil, which again will go and +come in their ever-changing cycle. What seems remarkable +is the <emph>form</emph> in which this idea is here +clothed. The coming of the Deliverer upon a +<foreign lang='sa' rend='font-style: italic'>Kalki</foreign>—a +white horse—with his great message of universal +destruction and deliverance, brings directly to +our memory the Bible prophecy of Rev. 6:2; 19:11-16, +and also brings us into touch with the belief +of many Christians today as to the appearance and +the work of the Son of Man at the great day of His +Second Coming. +</p> + +<p> +The question arises as to how this +<foreign lang='sa' rend='font-style: italic'>avatar</foreign> originated. +It evidently seems to be an afterthought and +of no ancient date among the series of Vishnu's +descents. And following the ninth, or Buddha, +<foreign lang='sa' rend='font-style: italic'>avatar</foreign>, +which was clearly intended as a bait to Buddhists, +and as a frank and full compromise with that +hitherto supplanting and hostile faith, it seems natural +to suppose that this tenth also came in the same way +and with the same spirit as a palm leaf to another religion, +even our own, whose prophetic words about +the second coming of Christ could be so easily appropriated +and so harmlessly adopted into the Hindu system. +It thus introduced into their faith an element of +future glory and triumph which the religion had not +formerly possessed. Indeed this very element of aggression +and conquest is one of the signs of its +Western origin and Christian source. +</p> + +</div> + +</div> + +</div> + +<pb n='080'/><anchor id='Pg080'/> + +<div rend='page-break-before: always'> +<index index="toc" level1="Chapter III. Hinduism And Christianity Contrasted."/> +<index index="pdf" level1="Chapter III."/> +<head type="sub">Chapter III.</head> +<head>Hinduism And Christianity Contrasted.</head> + +<p> +In the previous chapter I have endeavoured to +show and emphasize the teachings common to +Christianity and Hinduism. +</p> + +<p> +But it must not be forgotten that if their consonances +are neither few nor unimportant their dissonances +are far more numerous and fundamental. +They meet us at almost every point of our investigation +and impress us with a sense of a vast contrast. +</p> + +<p> +We will now give ourselves to a brief study of +these divergences. +</p> + +<p> +The two faiths differ essentially. +</p> + +<div> +<index index="toc"/> +<head>1. In their Initial Conceptions.</head> + +<p> +Their starting +points are almost antipodal. This will seem evident +when we study their views: +</p> + +<p> +(<hi rend='italic'>a</hi>) In reference to religion itself. Christianity is +briefly and beautifully explained by its Founder +(Luke 15) as a divine method of seeking and saving +the lost. It is the expression of the Father's love +yearning for the return, and seeking the complete +salvation, of the son. It is primarily and pervasively +a <q>Thus saith the Lord</q>—a revelation from God +manward. Hinduism on the other hand has been +the embodiment of man's aspirations after God. +Wonderfully pathetic, beautiful and elevating these +aspirations have been at times; and doubtless guided +<pb n='081'/><anchor id='Pg081'/> +at points by Him whom they so ardently sought. +They perhaps represent the highest reach of the soul +in its self-propelled flight towards its Maker. It is +true that orthodox Hindus variously describe the +Vedas as eternal, as a direct emanation from Brahma +and as a divine entity in themselves. They constitute +the <q>Sruti</q>—<q>the directly heard</q> message of +God to man. But the authors of the Upanishads, +which are a part of <foreign lang='sa' rend='font-style: italic'>Sruti</foreign>, +absolve man from the +necessity of accepting the four Vedas and propound +a way of salvation entirely separate from, and independent +of, vedic prayers and ritual. The direct influence +of the Vedas upon religious life and ritual +in India today is practically <hi rend='italic'>nil</hi>; while that of the +Upanishads, which are the <hi rend='italic'>fons et origo</hi> of the all-potent +philosophy, is felt in every Hindu life, however +humble. +</p> + +<p> +This aspect of the two faiths is not unexpected +when we remember: +</p> + +<p> +(<hi rend='italic'>b</hi>) Their very dissimilar conceptions of God. +The monotheism of the one and the pantheism of the +other are clear and uncompromising. They have +stood for many centuries as representatives, to the +world, of these very dissimilar beliefs. Christianity +inherited from Judaism its passion for monotheism, +and brings the <q>God of Israel</q> very near to our race +as the infinitely loving Father. It has not only emphasized +His personality but reveals, with incomparable +power and tenderness, His supreme interest in +our race and His loving purpose concerning it. +</p> + +<p> +On the other hand Hinduism derived its highest +wisdom and deepest convictions concerning the +Divine Being from the ancient rishis through the +<pb n='082'/><anchor id='Pg082'/> +Upanishads. There they accepted, once for all, the +doctrine of the Brahm (neuter)—the one passionless, +immovable, unsearchable, ineffable Being who, without +a second, stands as the source and embodiment +of all real being. +</p> + +<p> +Barth truly remarks that <q>this is the most imposing +and subtle of the systems of ontology yet +known in the history of philosophy.</q> This inscrutable +Being is the only <emph>real</emph> existence, all else being illusion +projected by ignorance. This doctrine of +identity or nonduality +(<foreign lang='sa' rend='font-style: italic'>advaitha</foreign>) lies at the foundation +of all their religious thinking. This Being which +is devoid of qualities (<foreign lang='sa' rend='font-style: italic'>nirguna</foreign>), +because incomprehensible to man, can be of no comfort to him. In +this respect the Hindu is an agnostic of a profound +type. +</p> + +<p> +For this mystical philosophy one word of praise is +eminently due. It is not to be confounded with that +species of Western pantheism which is rank materialism—making +God and the material universe convertible +terms. Sir William Jones emphasized this +difference—the difference between a system which, +in all that it sees, sees God alone, and that which +acknowledges no God beyond what it sees. One is +the bulwark of materialism; the other its most uncompromising +enemy. Whatever the defects of this +philosophy of the Upanishads it must be confessed +to be deeply spiritual. +</p> + +<p> +And yet in this very effort to conserve the spiritual +and transcendental character of Brâhm the Aryan +sage has covered Him with the dark robe of mysticism +and pushed Him into a far off realm beyond +human ken. +</p> + +<pb n='083'/><anchor id='Pg083'/> + +<p> +So that the only intimations which man has of +Him are confessedly false projection of ignorance. +For all practical purposes this hypothetical deity—for +the very existence of Brâhm is only assumed as a +working hypothesis by the theosophist—is a nonentity +to the worshipper. How can a being lend itself to +a devout soul in worship when it is rigidly devoid of +every quality that can inspire or attract the soul? +This very fact has led the ordinary Hindu to seek +and develop something else as an object of his devotion. +Hence the polytheism of Brahmanism. Let it +not be supposed that there is any antagonism between +their pantheism and their polytheism. One is +the natural offspring of the other. The numberless +gods which today are supposed to preside over the +destiny of the people, are but emanations, the so-called +<q>play</q> of Brâhm. Properly speaking they +are neither supreme nor possessed of truly divine attributes. +Even the Hindu Triad—Brahma (masculine +gender), Vishnu and Siva—are but manifestations of +the delight of the eternal Soul to invest itself with +qualities (<foreign lang='sa' rend='font-style: italic'>guna</foreign>). +These three gods are no more real +existences than are the myriad other children of illusion +(<foreign lang='sa' rend='font-style: italic'>maya</foreign>) +and ignorance (<foreign lang='sa' rend='font-style: italic'>avidya</foreign>) +which constitute the universe. And as they had their existence, so +will they find their dissolution, in the fiat of the +Supreme Soul. India finds polytheism no more satisfying +than it does pantheism. There is no more +assurance of comfort in worshipping 330,000,000 +gods, whose multitude not only bewilders but also +carries in itself refutation to the claim of any one to +be supreme, than there is in the yearning after an +absolute, ineffable Being which cruelly evades human +<pb n='084'/><anchor id='Pg084'/> +thought and definition. It is no wonder therefore +that the growth of the Hindu pantheon is constant, +and both follows, and bears testimony to, the craving +of the human soul for a God who can satisfy its +wants and realize its deepest longings. +</p> + +<p> +(<hi rend='italic'>c</hi>) Their theories of the universe are also divergent. +According to the Bible the outer world is the +creation, by God, out of nothing. To the Brahman +of all times the idea of pure creation has seemed absurd. +<foreign lang='la' rend='font-style: italic'>Ex nihilo nihil fit</foreign> +is an axiom of all their +philosophies. Whether it be the Vedantin who tells +us that the material universe is the result of Brâhm +invested with illusion, or the Sankya philosopher +who attributes it to +<foreign lang='sa' rend='font-style: italic'>prakriti</foreign>—the +power of nature; or the Veisashika sage who traces it to eternal atoms; +they all practically posit that it is eternal. +</p> + +<p> +Of course the Christian doctrine of creation from +nothing does not, as the Hindu too often assumes, +maintain that the universe is a result without a cause; +for it teaches that God Himself, by the exercise of +His sovereign will and omnipotence, is an all-adequate +cause to all created things. +</p> + +<p> +If the Vedantin claims that creation is impossible, +how can he at the same time believe that ideas have +from time to time sprung up in the mind of Brâhm, +which ideas themselves have put on illusion and appear +to human ignorance as the universe? It is, to +say the least, no easier for him, with his conception +of Brâhm, to account for the origin of such ideas +than it is for the Christian to trace the source of the +material universe to an all-wise and omnipotent God. +Nor does the Sankya philosopher, by practically denying +God and positing the eternal existence of souls +<pb n='085'/><anchor id='Pg085'/> +and <foreign lang='sa' rend='font-style: italic'>prakriti</foreign>, +remove half the difficulties that he +creates. +</p> + +<p> +(<hi rend='italic'>d</hi>) Again, the teachings of the two faiths concerning +man are no less divergent. In the Bible man +is represented as a son of God. He is fallen indeed, +but with a trace, even in his degradation, of his +Father's lineaments. We follow him in his willful +rebellion against his Father; he plunges into the lowest +depths of sin. But we still recognise in him the +promise of infinite and eternal possibilities of spiritual +expansion and happiness. Indeed we find at work a +divinely benevolent scheme through which he is to +be ultimately exalted to heavenly places in Christ +Jesus and made the heir of infinite bliss. +</p> + +<p> +On the other hand, Hindu Shastras represent man +as mere illusion—the poor plaything of the absolute +One. For man to assume and to declare his own +real existence is, they say, but the raving of his ignorance +(<foreign lang='sa' rend='font-style: italic'>avidya</foreign>). +To the practical Western mind it +seems almost impossible that a philosopher should be +so lost in his philosophy as to aver that he, the +thinker and father of his philosophy, has no <emph>real</emph> existence—is +only illusion, concerning which real existence +can only be assumed for practical purposes. +What must be said of the philosophy begotten by +such an illusive being? Shall it not also be doomed +to vanish with him into the nothingness whence he +came and which he now really is, if he only knew +it? Sir Monier Williams aptly remarks,—<q>Common +sense tells an Englishman that he really exists +himself and that everything he sees around him +really exists also. He cannot abandon these two +primary convictions. Not so the Hindu Vedantist. +<pb n='086'/><anchor id='Pg086'/> +Dualism is his bugbear, and common sense, when it +maintains any kind of real duality, either the separate +independent existence of a man's own spirit and of +God's spirit, or of spirit and matter, is guilty of gross +deception.</q> +</p> + +<p> +Another conception regards the human soul +(<foreign lang='sa' rend='font-style: italic'>jivatma</foreign>) +as a part of the Supreme Soul. This +theory adds small comfort or dignity to it when we +remember that this whole of which it is declared a +part is an intangible, unattractive Being—devoid of +all qualities (<foreign lang='sa' rend='font-style: italic'>nirguna</foreign>). +If the soul existed from +eternity as a part of the divine Soul and will ultimately +resume that interrupted existence, what value, +ethical or otherwise, can be attached to that bondage +of manhood which was thrust upon the soul (or was +it voluntarily assumed?)? This part of deity called +individual soul certainly cannot be improved by its +human conditions; and the question is not—<q>How +soon can I pass through this slough of despond,</q> +but, <q>why was I thrust into it at all? Was it a +mere sacred whim +(<foreign lang='sa' rend='font-style: italic'>tiruvileiadal</foreign>) of Brâhm?</q> +</p> + +<p> +Moreover this view of human <q>self,</q> or soul, carries +one out too far into the sea of transcendental +metaphysics to be of any practical use, religiously. +We know something of man—this strange compound +of soul and body—and we are deeply interested in +his history and destiny; the more deeply because we +are included in this category. +</p> + +<p> +But who knows of the eternal soul—that part of +the absolute—separate from human conditions and +apart from all experiences of men? Is it not simply +the dream of the philosopher, a convenient assumption +to satisfy the needs of an impractical +<pb n='087'/><anchor id='Pg087'/> +ontology? To magnify the soul apart from human +life, and to interpret human life as the self's lowest +degradation and something which is to be shaken off +as quickly as possible, can hardly be sound philosophy, +and is certainly bad theology. It simply reduces +this life into an irremedial evil, with no moral +significance or spiritual value. +</p> + +<p> +This leads us to the second point of contrast:— +</p> + +</div> + +<div> +<index index="toc"/> +<head>2. Their Ultimate Aim or Goal.</head> + +<p> +What do these two religions promise to do for +those who embrace them? The work which Christianity +proposes to itself is difficult and glorious. It +takes fallen, sin-sodden, man and leads him out into +a new life of holiness; it opens out to him a long and +broad vista of life with an ever-enlarging, blissful, +activity. Christ said that He came into the world +that men might have life and have it abundantly. +He came not only to save the lost but also to develop +all the grand possibilities of the soul to their utmost, +and to launch the human bark upon a voyage of everlasting +life, which means unceasing growth in all its +noblest qualities, activities and enjoyments. +</p> + +<p> +Hindu philosophy and faith, on the other hand, +unite in commanding that human endowments be +starved, qualities suppressed, activity of all kinds +stayed, ambition and every other desire, even the +noblest and purest, quenched. All the essential elements +of life itself are to be mortified that the soul +may, unhampered by its own entanglement, reach +that consummation which is supposed to be final. +And what is it? Who can tell? The Aryan philosopher +himself stands mute in its presence. All +<pb n='088'/><anchor id='Pg088'/> +that we can predicate of it is not life and happiness, +according to any standard of human experience +known or imagined. The idea that the individual +soul will finally sink into and blend with the +Absolute Being as a drop of water returns to and +mingles with its mother ocean may seem plausible +to the philosopher; but of such an hypothetical +existence we know absolutely nothing and can +expect nothing that would inspire hope and kindle +ambition. +</p> + +<p> +In Hinduism there are heavens many and not a few +hells. But unlike the places of reward and punishment +connected with Christianity, they represent +nothing final. They are more like the purgatory of +the Catholics, and represent only steps in the progress +of the soul towards emancipation. +</p> + +<p> +Concerning the general view of human life, its import +and outcome, the two faiths are antipodal. +Christianity is brightly optimistic. The future of +every Christian is to be as the sun shining more and +more until the perfect day. Unceasing progress and +eternal expansion are held out before him. His is an +heritage that will abide and will resound in an ever +increasing anthem of praise throughout time and +eternity. Nothing can occur hereafter to rob him of +that crown of glory which is the gift of God and +which is to result in likeness to Him. +</p> + +<p> +Hinduism, on the other hand, is essentially pessimistic. +It teaches that human life is totally and +irremediably evil. Every power of the soul must be +exercised in the endeavour to shake off this terrible +burden of separate human existence and escape all +the conditions of this life. That is the only relief +<pb n='089'/><anchor id='Pg089'/> +possible. To the Hindu the question so often discussed +in Christian lands—<q>Is life worth living?</q>—has +no interest, since it has but one answer possible. +And even if the Indian sage forgets his present conditions +and pessimism long enough to gaze down +the long and dismal vista of numberless births to the +final consummation +(<foreign lang='sa' rend='font-style: italic'>Sayujya</foreign>)—the +final union with God—he finds in that nothing which the Christian +does not discover in tenfold richness and beauty in +the Bible. To be partaker of the Divine Nature is a +blessed reality to the Christian without his forfeiting, +in the least, the dignity of self-identity and the glory +of separate personal consciousness. To have the +<q>life hid with Christ in God</q>; to be able triumphantly +to exclaim—<q>I live; yet not I, but Christ +liveth in me</q>; to experience the blessedness and +power of abiding in Christ and to realize the answer +to Christ's own prayer to the Father—<q>that they also +may be in us</q>—all this is the joy and hope of the Christian +in a manner and to a degree utterly impossible +to the Hindu whose union with the supreme spirit is +the loss and end of self, including all those faculties +which are capable of enjoyment. +</p> + +<p> +Looking from another standpoint, we perceive that +the aim of the religion of Christ is the banishing of +sin from the life and the establishing of character. +Sin is the dark background of Christianity. It explains +its origin and reveals its universality. Its +whole concern is with the emancipation of man from +the presence and power of sin. To the Vedantin, +on the other hand, sin, in the Christian sense of it, is +an impossibility. Where God is all and all is God +there can be no separate will to antagonize the divine +<pb n='090'/><anchor id='Pg090'/> +will. Monism necessarily, in the last analysis, +carries every act and motive back to the supreme +Will and establishes an all-inclusive necessitarianism +which is fatal to human freedom; and it therefore +excludes sin as an act of rebellion against God. +Much is made of sin, so called, in the Hindu system, +as we shall presently see; but nowhere is more care +needed than here that we may distinguish between +ideas conveyed by this word in these two faiths. In +Christianity the ethical character of sin is emphasized. +It is described as a thing of moral obliquity and +spiritual darkness. According to the Upanishads the +only defect of man is an intellectual one. He is in +bondage to ignorance. Plato made ignorance the +chief source of moral evil and proposed philosophy +as a remedy for the malady. The Vedantin differs +from the Greek philosopher only in his more absolute +condemnation of (<foreign lang='sa' rend='font-style: italic'>avidya</foreign>) +ignorance as the mother of +all human ills. Remove this—let a man attain unto a +true knowledge of self, of the fact that he has no +<emph>real</emph> separate existence and is one with the Supreme +Soul—and he becomes thereby qualified for his +emancipation and ends his long cycle of births. +Moreover, in the polytheism of the Puranas and in +the laws and customs of Manu sin generally means +only ceremonial defilement and the violation of +customs and usages. +</p> + +<p> +Hinduism, therefore, has never addressed itself to +the task of helping man as a <emph>sinner</emph>—of regenerating +his heart, of establishing within him that +beautiful thing known in Christian lands and philosophies +as a well rounded, symmetrical and perfect +character. For many reasons and in many ways +<pb n='091'/><anchor id='Pg091'/> +it has aimed at a very different consummation in +man from that consistently sought by Christ and +His religion. +</p> + +</div> + +<div> +<index index="toc"/> +<head>3. The Agency and Means Recognized and Appealed +to by those Faiths Respectively.</head> + +<p> +By what power and instrumentality are the above +ends to be sought and attained? They will be, +doubtless, quite as divergent as the aims themselves +were found to be. +</p> + +<p> +In Christianity God Himself is the agent who +works out its scheme of salvation. He entered, +through infinite condescension, into human life and +relations in the Incarnation. He wrought, in the +days of His flesh, the redemption of our race—a +work which finds its climax in His atoning death. +In the person of the Holy Spirit He is working and +bringing to full fruition, in the hearts and lives of +men, the redemption which He wrought. +</p> + +<p> +Into this, man enters not as an efficient cause of +his own redemption. He cannot atone for his past, +nor has he the assurance within himself for the +future. Hence the atoning sacrifice of Christ and the +indwelling of the Spirit of God which becomes in +him a source of peace, of power and of hope. Yet, +in this divine work, man is neither passive nor +apathetic. In the exercise of saving faith he not only +appropriates the works and gifts of God but also +enters into full and active harmony and coöperation +with God in his own regeneration and salvation. +So that the Apostle Paul aptly urges the Philippian +Christians (Phil. 2:12) to <q>work out your own +salvation with fear and trembling; for it is God +<pb n='092'/><anchor id='Pg092'/> +which worketh in you both to will and to work for +His good pleasure.</q> +</p> + +<p> +How different is the picture presented to us by the +Hindu Shastras of the means of human redemption—a +picture, however, consonant with the aims which +they have set before themselves to accomplish for +man. The first and all-present fact of this faith is +the terrible loneliness and isolation of man in the +great struggle of life. His destiny is in his own +hands, and he must fight single-handed against a +thousand odds in the awful battle for emancipation. +</p> + +<p> +<foreign lang='sa' rend='font-style: italic'>Karma</foreign> +is the word used to express this thought +which has possessed the Hindu mind from the +earliest days to the present. This word may be +translated <q>works,</q> and means the acts by which +the soul determines its own destiny. In Vedic times +the all-powerful works were sacrifice and ritual. In +the Upanishads they are meditation and self-mortification. +Today they are ceremonial, with works of +charity, self-renunciation or religious mendicancy +generally added. +</p> + +<p> +In pre-Buddhistic days sacrifice abounded in Brahmanism; +and it grew to such proportions that the +revolt headed by Gautama and incarnated in Buddhism +became universal. But vicariousness was largely +wanting as an element in, and as a cause of, their +sacrifices. They were rather offered with a view to +nourish the gods and as a means of acquiring power. +He who sacrificed a hundred horses was said to gain +thereby even larger power than Indra himself possessed—a +power which enabled him to dethrone this +god of the heavens. Such was the power said to +inhere in sacrifice that the gods themselves combined +<pb n='093'/><anchor id='Pg093'/> +to prevent men from the practice lest they should rise +to larger power than themselves! With the triumph +and subsequent absorption of Buddhism into Brahmanism +the latter abandoned its sacrifices and accepted +the Buddhistic emphasis upon +<foreign lang='sa' rend='font-style: italic'>Karma</foreign>, and +doomed every soul to the tread-mill of its own +destiny. To every human word, deed or thought, +however insignificant, there is fruit which must be +eaten by the soul. +</p> + +<p> +It is claimed for this doctrine that it well emphasizes +the conservation of moral force. Christianity also +conserves, to the last, moral force; not however by +insisting upon man bearing himself the whole burden, +but by enabling him to cast the burden upon the +Lord who graciously offers to bear the load of human +guilt belonging to every soul. +</p> + +<p> +Another word in India which is synonymous with +large power and merit is +<foreign lang='sa' rend='font-style: italic'>Yoga</foreign>. It is inculcated in +the <foreign lang='sa' rend='font-style: italic'>Yoga</foreign> +philosophy and is supposed to stand for a +high mental discipline which speedily qualifies one +for absorption into the Deity. It is manifested in the +form of abstract meditation and austerity—an austerity +embodied in asceticism and self-mortification. +From early times this method has been held high in +honour, and today is universally esteemed as the most +powerful and speedy boat wherewith to cross the +sullen stream of human existence. The grand object +of <foreign lang='sa' rend='font-style: italic'>Yoga</foreign> +is to teach how to concentrate the mind—an +object based upon the idea that the great and sole +need of man is not moral and spiritual regeneration, +but more light, <hi rend='italic'>i.e.</hi>, a clear, intellectual apprehension +of things. Not only is this basis of philosophy false +in supposing that such intellectual gymnastics can +<pb n='094'/><anchor id='Pg094'/> +finally exalt and save a soul, it is also radically defective +in its general rules and practical results. No one +who has studied the childish rules which are prescribed +to the Yogis, or has observed in India many +of even the better type of Yogis can fail to be impressed +with the degradation to mind and morals +which is indissolubly connected with it. Barth's +observation on the processes of +<foreign lang='sa' rend='font-style: italic'>Yoga</foreign> is eminently +true. <q>Conscientiously observed,</q> he says, <q>they +can only issue in folly and idiocy; and it is, in fact, +under the image of a fool or an idiot that the wise +man is often delineated for us in the +<foreign lang='sa' rend='font-style: italic'>Puranas</foreign> for +instance.</q><note place='foot'><q>The Religions of India,</q> page 83.</note> +</p> + +<p> +Meditation upon the Divine Being and upon self is +a supreme duty inculcated by Christianity. Here +God is a Personality upon whom the mind can be +centred and find rest and exaltation. The self also +is conceived as a being with a separate and infinitely +high destiny marked out before it. Concentrated +thought, deep emotion and lofty purpose, in view of +these objects, is supremely profitable. But what is +there left worthy of thought for the Vedantist +<foreign lang='sa' rend='font-style: italic'>Yogi</foreign> +when the Divine Being is the unknowable and the +Yogi himself the deluded child of +(<foreign lang='sa' rend='font-style: italic'>Maya</foreign>) illusion and +(<foreign lang='sa' rend='font-style: italic'>avidya</foreign>) +ignorance—those twin enemies to all true +and worthy knowledge? It cannot be elevating to +detach the mind from things worldly and attach it to +nothing! +</p> + +<p> +Incarnation, as we have seen above, has in later +times become a popular doctrine in India. The +<foreign lang='sa' rend='font-style: italic'>avatars</foreign> +(<q>descents</q>) of members of the Hindu +pantheon, especially of Vishnu, the second member +<pb n='095'/><anchor id='Pg095'/> +of the Triad, wield a large influence in the religious +life of the masses. Yet the doctrines should, by no +means, be regarded as identical or even similar in +Hinduism and Christianity. It should be remembered +that in Hinduism it is believed and magnified +by those who also hold the law of +<foreign lang='sa' rend='font-style: italic'>Karma</foreign> as supreme. +There is hardly a Vaishnavite and Krishnaolater who +does not believe firmly that his destiny is writ large +upon his forehead—that nothing that this or any god +may do can affect his <foreign lang='sa' rend='font-style:italic'>adrishta</foreign> +which is that felt but unseen power working out the +<foreign lang='sa' rend='font-style: italic'>Karma vivaka</foreign>, or +fruition of works, done by him in former births. +This belief directly antagonizes incarnation from the +Christian standpoint, where it appears as God's +mighty instrument of grace to man. Not so from +the Hindu standpoint. The incarnations of Vishnu +are referred to in their +<foreign lang='sa' rend='font-style: italic'>Shastras</foreign> <q>as consequences of +deeds which the god himself had performed. One +was the fruit of sins he had committed; another of a +curse which had been pronounced upon him.</q> And +yet they are doubtless frequently referred to as undertaken +with a view to benefit and help our race. If +such was their intention it is difficult to see how that +benefit could be any other than racial and temporary; +for there is no intimation in any of them of its being +a means for the spiritual uplifting, or moral regeneration, +of one human soul. +</p> + +<p> +There is no finality of blessing supposed to be in +any Hindu incarnation; and it would be sacrilege to +compare the character of any one of them with the +wonderful incarnation of Jesus. It is not so much +that many of them appear as fish, fowl and beast, +and as such are devoid of moral aim and efficiency; +<pb n='096'/><anchor id='Pg096'/> +not a few are immoral, some of them, like Krishna, +representing the worst type of sensuality and moral +obliquity. Such examples, in the popular mythology +of the land, have done, and are doing, inexpressible +harm to the people and the country. <q>Like God like +people</q>; and when the god is highly popular and +conspicuously immoral the result will be correspondingly +great. +</p> + +<p> +In connection with the doctrine of +<foreign lang='sa' rend='font-style: italic'>avatar</foreign> has +arisen the well-known +<foreign lang='sa' rend='font-style: italic'>bhakti marga</foreign>—<q>the way of +faith.</q> Many believe that the latter was the source +of the former and that both were affected by Christian +teaching. In any case they are closely connected. +Among many this way of love and devotion +to individual gods has gained preëminence over the +other two ways of salvation—knowledge +(<foreign lang='sa' rend='font-style: italic'>gnana marga</foreign>) and works +(<foreign lang='sa' rend='font-style: italic'>Karma-marga</foreign>)—though +it should not be forgotten that +<foreign lang='sa' rend='font-style: italic'>bhakti</foreign> itself is regarded as a +work of merit and is by no means synonymous with +Christian faith. Yet it must be confessed, as we +have seen above, that Hinduism comes nearer, at this +point than at any other, to touching the religion of +Jesus. +</p> + +<p> +The blindness of this faith is also a serious objection +to it. To the <foreign lang='sa' rend='font-style: italic'>bhaktan</foreign> +<q>faith is the great thing.</q> +It matters not how hideous, morally and spiritually, +the object of faith may be, +<foreign lang='sa' rend='font-style: italic'>bhakti</foreign> will triumphantly +vindicate itself in the ultimate salvation of the soul. +<q>Repose faith in the idols, in ceremonial observances, +in ascetic performances, in all that you religiously +do, and blessing will rest upon you.</q> This is +the <foreign lang='sa' rend='font-style: italic'>bhaktan's</foreign> +creed; it is essentially the teaching of +the <q>Divine Song</q>—Bhagavad-Gita. And it is this +<pb n='097'/><anchor id='Pg097'/> +which has so powerfully helped the moral and spiritual +degeneracy of India during the past few centuries. +Men have attached themselves absolutely to +gods whose mythology, detailed in the +<foreign lang='sa' rend='font-style: italic'>Puranas</foreign> and +<foreign lang='sa' rend='font-style: italic'>Tantras</foreign>, +is a narrative of lust and of moral crookedness, +devotion to which can mean only moral contamination +and spiritual death. Such a faith, in its +nature and results, can only be contrasted with a +loving devotion to the incomparably holy and lovely +Jesus. +</p> + +</div> + +<div> +<index index="toc"/> +<head>4. The Processes of These Two Religions.</head> + +<p> +In other words we inquire, in what manner do +they propose to attain unto their respective ends? +</p> + +<p> +Christianity brings man into the new, divine life +through the narrow gate of a new birth. He stands +justified before God and, under the influence of the +Holy Spirit, he begins that course of spiritual development +which steadily progresses towards perfection +in truth and holiness. He, <q>beholding as in a glass +the glory of the Lord is changed into the same image +from glory to glory even as by the spirit of the +Lord.</q> And in the fullness of his acquired, or +divinely bestowed, powers he passes through the +gate of death, once for all, to enter upon the full +glories of eternal life beyond. +</p> + +<p> +In Hinduism <emph>metempsychosis</emph> is the great process. +<q>As the embodied soul,</q> says the Bhagavad-Gita, +<q>moves swiftly on through boyhood, youth +and age, so will it pass through other forms hereafter.</q> +This doctrine is universally regarded as the +all-potent solvent of human ills and the process +which alone can lead to ultimate rest. In transmigration +<pb n='098'/><anchor id='Pg098'/> +the soul is supposed to pass on from body +to body in its wearisome, dismal progress, towards +emancipation. The bodies in which it is incarcerated +will be of all grades, according to the character of the +life in the previous births, from the august and divine +body of a Brahman down to a tenement of inorganic, +lifeless rock. From ancient times this weary +process of working out the law of +<foreign lang='sa' rend='font-style: italic'>Karma</foreign> has seized +upon the imagination and wrought itself into the +very being of the people of India; so that today it is +the universal way of salvation believed and taught +by the Vedantin, accepted with assurance by the +idolater, and the one great bugbear in the mind of +even the common coolie. +</p> + +<p> +This doctrine has its roots in Vedantism and is an +essential part of it. The Brahman theosophist taught +that all souls emanated from Brâhm and must return +to their source along the way of metempsychosis. +All acts, words and thoughts find their exact reward +in future births. If a man steals a cow he shall be +reborn as a crocodile or lizard; if grain, as a rat; if +fruit, as an ape. The murderer of a Brahman endures +long-suffering in the several hells and is then +born again in the meanest bodies to atone for his +crime. According to Manu the soul might pass +<q>through ten thousand millions</q> of births. The +passageway to absorption is through Brahmanhood +only. Transmigration is the doom of all others. +</p> + +<p> +The prevalence of this doctrine in India is one of +the saddest facts connected with its life. It is +sombre and depressing in the extreme and robs the +mind of a good portion of the small comfort which +the idea of absorption might otherwise bring to it. +<pb n='099'/><anchor id='Pg099'/> +Though the doctrine has found a footing among +other nations at different periods in their history, nowhere +else has it prevailed so long and exercised +such a mighty influence over high and low as it has +in that land. +</p> + +<p> +The doctrine is based upon a hypothetical identity +of soul in different successive bodies—a hypothesis +which can never be proved, and which contradicts +the universal consciousness. Until that erratic Englishwoman, +Mrs. Besant, appeared, no one claimed +to possess the first intimation, through consciousness +or memory, of a previous existence in another body. +Ancient rishis and a few others were said by <emph>others</emph> +to have possessed it. Strange, if such a re-incarnation +were a fact, that none has ever been assured of it by +any other agent than the philosopher in his search +after truth. Stranger still that men in such countless +millions should hang their whole destiny upon so +rotten a cord—so unethical a theory—as is here involved. +Why should any moral being be put +through a course of discipline, or be punished, for a +past of which he has no knowledge? To inflict a +punishment for any conduct or thought to which the +memory does not bear evidence, nor conscience furnish +assent, nor the whole realm of conscious experience +reveal a trace, is both unethical and in violation +of the deepest laws of being. +</p> + +<p> +Nor does it appear how this process, as a method +of discipline, can achieve what is expected of it. It +is maintained that, ultimately, all the myriads of +separate souls will cross over this terrible stream of +human existence and reach the further shore of +emancipation. But what aptitude, or efficiency, +<pb n='100'/><anchor id='Pg100'/> +there can be in metempsychosis itself to reach this +end is not apparent. That the soul should ultimately +reach beatitude rather than absolute, irremedial, degradation +through this process is merely <emph>assumed</emph>, and +that without adequate foundation in reason. +</p> + +<p> +In view of the well-known power of sin and its +tendency to settle down, through habit, into a +permanent type of character; in view of the well-attested +scientific doctrine of heredity—a doctrine +which easily accounts for and explains every semblance +of truth in transmigration—it seems incredible +that any soul in India could, through transmigration, +finally emerge out of the quicksand of sin and corruption +which surround and overwhelm it, especially +when it is assumed that it has already passed through +many births. +</p> + +<p> +It should also be remembered that, at its basis, this +doctrine has its face turned, with equal repugnance, +against all sorts of work. Desire of every kind, good +as well as evil, is to be suppressed inasmuch as it is +the source of action, and action must bear its fruit, +the eating of which prolongs existence which, itself, +is the burden to be removed. The question is not +how to become good and to overcome evil in life, +but how to shake off all personality. And this is +accomplished, they say, by abandoning all action and +suppressing all desire whatever. How this can result +in holiness and lofty character is not evident. It +is true that a certain sort of <q>good works</q> have +large value in this process of emancipation. But +quiescence rather than character is the thing emphasized. +Noble thoughts and aspirations are as +fatal as are the basest to immediate deliverance—they +<pb n='101'/><anchor id='Pg101'/> +all disturb that equilibrium of the soul which ushers +it into its final rest. <q>The confinement of fetters is +the same whether the chain is of gold or of iron.</q> +</p> + +<p> +It is doubtless true that this doctrine has some +elements of truth, otherwise it could not have +survived and thriven as it has. It bears consistent +testimony to the immortality of the soul. It also +teaches the important truth that the soul must receive +the full reward of all its deeds in a body. It is also, +in a certain way, a response to that deep instinct of +justice which is a part of human nature. But these +cannot atone for its fundamental defects and errors. +Some claim that its highest merit is that it is a powerful +deterrent from sin and incentive to virtue. Beyond +the remarks made above the all-sufficient refutation +to such a statement is the present condition of the +Hindu race itself. If any people on earth, more than +others, sin with <q>fatal facility</q> and seem perfectly +oblivious to the character and consequences of their +deeds they are the descendants of the rishis of old +and the heirs, in rich abundance, of this and its +cognate doctrines. To judge this doctrine by its +results in India is to pronounce it an error and a curse. +</p> + +</div> + +<div> +<index index="toc"/> +<head>5. The Ideals of the Two Faiths.</head> + +<p> +No religion can regenerate or exalt men simply +through a code of moral laws, or even through impassioned +appeals to a higher life and threats of +eternal punishment. There must be, above and beyond +all this, a life which stands boldly forth as an +example and inspiration to good men. The noble +example of the royal Gautama did more perhaps than +any other thing to disseminate Buddhism throughout +<pb n='102'/><anchor id='Pg102'/> +India. His supreme renunciation and his loyalty to +truth exalted him before his disciples and transformed +him into an ideal for Buddhists of future ages. This +also is a preëminent characteristic of Christianity. +It is the religion of the Christ. <emph>He</emph> stands supreme in +it—not merely as its Founder, Expounder and Life. +He is also the embodiment of His own teaching, the +ideal of life and conduct which He has brought to +men. His command to all is not—<q>Do this or +that</q>; but <q>Follow Me</q>—not, <q>Believe in this +truth or another,</q> but <q>Believe in Me,</q> who am +<q>the way, the truth and the life.</q> For these twenty +centuries He has stood before the world as the incomparable, +unapproachable, perfect ideal which has +wrought more for the regeneration of the world +than all other forces put together. +</p> + +<p> +Do we find any counterpart to this in Hinduism? +Do we find any life or example which stands related +to it as Buddha's to Buddhism or as Mohammed's +to Mohammedanism, or, even in a slight +degree, as Christ's to Christianity? None whatever. +Starting with the absolute Brâhm, we have seen this +Supreme Soul shrouded in unfathomable, unapproachable +darkness. We descend to the divine +emanations of this eternal Soul and search in vain +among the millions of beings which constitute the +Hindu pantheon to find one who could become an +ideal of life and an inspiration to the soul struggling +against sin. <q>Godlike life could scarcely start from +its examples of incarnations; for none of their lives +is superhuman in holiness. Even Rama, the most +blameless character in Hindu mythological literature, +is by no means perfect; while the most popularly +<pb n='103'/><anchor id='Pg103'/> +worshipped incarnation committed deeds so vile that +even the narrator warns his hearers not to take him +for their example. <q>Listen to the story of Hari, but +do not think of doing his deeds,</q> he says.</q> +</p> + +<p> +We look again at the sages and heroes of India +with the hope that we may possibly find one who +stood conspicuous among others as the perfect type +of character and the helper of those struggling after a +better and holier life. Here again we are wofully +disappointed, though it must be confessed that there +are loftier types of goodness and of self-discipline +among them than we found among the gods. Thus, +with no worthy ideal of life before them and no one +to inspire them to better things, the wonder is +that men in India have not descended to a lower level +than they have. It is perhaps this very reason that +has discouraged them and has led them to strive to +attain unto beatitude, not by perfecting, but by destroying +humanity. The renunciation and loss, rather +than the realization, of self has thus become their aim +and ambition. Perhaps it is for this same reason also +that the votaries of this faith have constructed one of +the most elaborate systems of ceremonial and ritual +that the world has ever witnessed; whereby, in the +absence of a high ideal and of a divine inspiration, +the whole life from birth even until after death, may +be directed and protected from evil. +</p> + +</div> + +<div> +<index index="toc"/> +<head>6. The Credentials of the Two Faiths.</head> + +<p> +Each has its Scriptures in which are found its +original teachings including a declaration of its source +and message to man. Beyond this general statement +very little can be predicated of these two in common. +<pb n='104'/><anchor id='Pg104'/> +The theories of their inspiration are dissimilar. In +the Bible there is no theory of inspiration taught. +Its testimony to its own divine origin is indirect +rather than direct. And yet the evidence, both internal +and external, that the Bible was written by +men under Divine guidance and inspiration is unmistakable +and convincing. Whether we have regard +to its prophetic utterances, its record of miracles, +its plan of salvation, its delineation of the incomparable +life and character of Jesus Christ; or whether we +behold its marvellous power among men of all classes +and of all countries and tongues—all that pertain to +it point unmistakably to its divine origin. +</p> + +<p> +Nor can any one fail to appreciate the beauty and +sublimity of some of the Vedic hymns of the Hindus +or the profound depth of the philosophic reach of the +Upanishads, those sublime <q>guesses at truth,</q> or the +great excellence of the Bhagavad-Gita which is the +gem of all Hindu literature. And yet the puerilities +of many and the obscenity of others of the Vedic +songs and prayers are well-known. So are the +strange vagaries and the rambling character of many +parts of the Upanishads. And as for the Bhagavad-Gita +it is simply a dialogue whose gist is the argument +of Krishna—<q>the Supreme God</q>—to urge the +tender-hearted and the conscience-smitten Arjuna to +slay his relatives in war. Its argument is that no evil +which one man may do to another is of any moment, +since he cannot touch his soul which is eternal and +beyond the reach of any human power! In the +destiny of a soul what can the destruction of one of +its bodies signify? This is an argument which is +subversive of morality and of social order. +</p> + +<pb n='105'/><anchor id='Pg105'/> + +<p> +When one leaves these earlier scriptures of Brahmanism +and takes up the later productions—the +<foreign lang='sa' rend='font-style: italic'>Puranas</foreign> +and Tantras—he comes into a very different +atmosphere, most of which is morally pestilential +and spiritually degrading. The ascription of divine +inspiration and special heavenly guidance in the production +of such literature is nought else but blasphemy. +To pass over from the study of the Bible, +with its transcendent beauty, its perfect ethics, its +heavenly spirit, its Divine Saviour and way of salvation, +to the Scriptures of India, especially the more +recent parts, is to exchange the pure air of heaven +for the charnel house. +</p> + +<p> +The <q>divine brevity</q> of the Bible is one of its +most striking features. Few things could impress +one with the heavenly source of this Book more +markedly than its wonderful omissions. +</p> + +<p> +How very different when we examine the countless +tomes of the sacred literature of India! If the +salvation of a soul depended upon the reading of +even a hundredth part of these, who then could be +saved? Their very multiplicity and their voluminous +character debar any man, however learned, from +an acquaintance with more than a small fraction of +them. Moreover, among learned pandits of today +the <foreign lang='sa' rend='font-style: italic'>Smriti</foreign> +(traditions) are more frequently quoted as +authority, and they wield a larger power over the life +of the people, than the <foreign lang='sa' rend='font-style: italic'>Sruti</foreign> +(revelation) itself. +</p> + +<p> +In the Christian Bible we are permitted to see a +<emph>progressive</emph> revelation. From age to age, and from +page to page, we see new glimpses of truth and are +attracted by the divine light whose illumination +grows ever brighter from Genesis to Revelation. +<pb n='106'/><anchor id='Pg106'/> +This is what we should have expected from a God-inspired +book. We should have looked forward to a +gradual transition from the starry midnight of the +far-off past to the rising, in Christ, of the sun of +righteousness with healing in His wings. +</p> + +<p> +In Hindu literature this process is reversed. The +surest, I may almost say, the only, evidence we have +of divine guidance in the production of this literature +is to be found among the earliest productions. There +we see earnestness of purpose combined with heavenly +aspiration and deep searching after truth. Subsequent +to this we see the light vanishing and earnestness +giving place to triviality of thought, to the +ravings of superstition, to the inanities of ceremonialism +and to the laws of social and religious bondage. +All this progress downward is in direct ratio to our +distance from Vedic times. +</p> + +<p> +What could be more conclusive proof of the +human source and direction of these prolific writings? +Educated Hindus are sensible of this fact. +They constantly hark back to the Vedas, to the Upanishads +and to the Bhagavad-Gita, conscious of the +fact that these represent the high water-mark of their +faith and literature. +</p> + +</div> + +<div> +<index index="toc"/> +<head>7. Other Distinguishing Traits.</head> + +<p> +These are not a few, and they aid in presenting the +two faiths in bold relief. +</p> + +<p> +(<hi rend='italic'>a</hi>) Their attitude towards the individual and Society. +Nowhere are they more antipodal to each +other than here. Christianity is preëminently a faith +which exalts the individual. It presents, with +marked clearness, his rights and responsibilities. His +<pb n='107'/><anchor id='Pg107'/> +liberty of thought, of belief and of action, is fundamentally +sacred and to be conserved at all hazards. +</p> + +<p> +Hinduism is the staunchest foe of individual freedom. +It concedes no right to the individual which +others are bound to respect. It has erected above +the individual, and in such a way as to overshadow +him entirely, the stupendous caste system. And it +has subordinated his every right and privilege to the +whim of this demon caste. Man is its abject slave—cannot +swerve one inch from its dictates; and these +reach down to the smallest detail of his life. If the +vast majority of the members of a caste were high in +their morals and strict in their integrity and pure in +their beliefs, the aid to a higher life which this +system might render to the individual would, in +small part, compensate for its destruction of his +manly independence. But caste discipline directs +itself to petty forms and observances and to the perpetuation +of mean jealousies rather than to the development +of character. +</p> + +<p> +In India alone is caste a religious institution. The +Brahman merged the individual in the corporate +body, thus perfecting his bondage; and he set class +against class to prevent the lower from rising and to +make national union impossible. Men were said to +have been created differently even as different kinds +of animals; to bring them together is as unnatural as +it is sinful. +</p> + +<p> +Thus, every man within the pale of this religion +has his social, as his religious, status fixed unchangeably +for him before his birth; and woe be to him +who tries to shake off this bondage, or even in a +small degree to kick against the pricks. No better +<pb n='108'/><anchor id='Pg108'/> +system than this has been devised under heaven to +rob man of his birthright of independence and self-respect. +And the population of India bears, in its +character and conduct, ample testimony to the truth +of this statement. +</p> + +<p> +(<hi rend='italic'>b</hi>) Connected closely with this is another aspect. +</p> + +<p> +The religion of Jesus fosters progress. Not only +do we behold Christian nations the most progressive, +we also find that as this faith obtains in its purity, so +do its votaries enjoy the large spirit and results of +progress, both in religion, science, the arts and in +civilization. In India, on the other hand, conservatism +is a fetish and custom a divine law of conduct. +In the West the question asked, as men approach a +certain line of action, is whether it be reasonable? +Among Hindus the invariable inquiry is,—is it customary?—did +our forefathers practice it? This again +is the legitimate product of the caste system. It conserves +and deifies the past. It never tolerates a +question as to the wisdom of the ancients. The code +of Manu, which is the source and supreme authority +for this system, has done more to stereotype and degrade +social and religious life in India than has any +other code in all the history of other lands. +</p> + +<p> +(<hi rend='italic'>c</hi>) Another marked feature of the religion of +Jesus is its exclusiveness. It claims to be the only +way of salvation. Not that it is unwilling to acknowledge +the truths which are found in other +faiths. While it recognizes such, it maintains that +they are but broken lights of the Truth which it presents +in all its full-orbed glory. It reveals Christ as +the fulfillment of the good and pious of all nations, +and His revelation as the realization of all truth +<pb n='109'/><anchor id='Pg109'/> +wherever found. But as a means of salvation it +stands alone, and will brook no rivalry nor accept +divided homage. +</p> + +<p> +In Hinduism, on the other hand, we see tolerance +incarnate. It is true that the caste system lends itself +readily to intolerance, that some of the most refined +and cruel forms of persecution are conducted by it +against Christians today. Yet in itself this faith has +a genius for toleration. It does not go out of its way +to attack other faiths. On the contrary it generally +reaches forward the flag of truce and peace to them. +It willingly appropriates much of their teaching and +ritual. It placed in its pantheon its arch-enemy, +Buddha, and has dignified many of the demons of +the primitive cult of South India in the same way. +And herein lie the subtle power and supreme danger +which inhere in it to other faiths. +</p> + +<p> +(<hi rend='italic'>d</hi>) It must also be remembered that the faith of +India is an ethnic faith, with no ambition to reach to +other peoples beyond that peninsula. This faith has +a hundred ways of expelling and excommunicating +its members and only one doubtful door by which it +may receive outsiders, namely, by the formation of a +new caste. +</p> + +<p> +Christianity, on the other hand, is preëminently a +missionary religion. It claims to be the universal +faith. The last commandment of the Lord upon +earth and the first work of the Holy Spirit upon His +descent was to propagate the faith and to carry it to +many lands and peoples. Hinduism is conserved by +its social organism of caste; Christianity, by its +leavening influence upon all that comes in contact +with it, and the outreaching power of its life within. +</p> + +<pb n='110'/><anchor id='Pg110'/> + +<p> +(<hi rend='italic'>e</hi>) Another difference is observable in the fact +that while Christianity is always held as a system of +saving truth to be believed, Hinduism, in its acceptance, +does not involve the necessary belief of any +doctrine or system of doctrine. It is well understood +that a man of any belief, or of no belief, may be a +genuine and orthodox Hindu provided he observes +caste rules and ceremonies. It has been more than +once insisted upon that a man may accept Christ as +his Saviour and His religion as his firm belief and +still remain a Hindu if he only submit to the demands +of caste. Not a few Hindus are trying to live up to +this strange dual system today! And I fear some native +Christians have not got rid of the same delusion. +</p> + +<p> +(<hi rend='italic'>f</hi>) There is also a marked difference in the moral +standards of the two faiths. In a certain sense the +moral code of Brahmanism, at its best, is lofty if not +perfect. It enjoins a man not to lie, not to steal, +not injure another, to be just, brave, hospitable and +self-controlled. Some savage races inculcate, with +more or less severity, the same moral lessons. +But to Hindus as to savages these injunctions have +represented the moral code; and whoever, among +them, attains unto these, mostly negative, virtues, is +deemed worthy of praise. In a sense the ten commandments +communicated through Moses, obtain +among Christians and are enjoined upon them today. +But they, rather than represent the Christian's +ideal, indicate only the low water mark of his moral +requirements. To say of a Christian gentleman today +that he does not steal, or does not lie, is rather +an insult than a compliment, since it assumes that he +possesses only what is now considered a very elementary +<pb n='111'/><anchor id='Pg111'/> +form of morality, such as the lower classes +and children are supposed to practice. It is only as +we follow Jesus Christ and sublimate this code in +love (Matt. 22:37-40) that we rise to the full significance +and divine content of morality. The Christian +code rests not in negation, but commands a life of +outgoing, active love. A lofty altruism must permeate +his every act and give colouring to his whole +life. Christ not only introduced and emphasized this +golden rule; He taught that it was absolutely necessary +(John 12:25; Matt. 5:44). +</p> + +<p> +To the Hindu, on the other hand, the +<foreign lang='la' rend='font-style: italic'>lex talionis</foreign> +is a law of life still enforced. See, <hi rend='italic'>e.g.</hi>, Vishnu +Purana 5:19. He never thinks nor is he commanded +by his religion to think, of aught but outward conformity +to a moral code which is altogether inadequate +to keep, direct and inspire him in life. This +difficulty is, of course, enhanced when we remember +that in the whole realm of Hindu life—whether it be +of gods or of men—there is no one who looms up as +a perfect example. It is therefore little wonder that +in India today morality is at so low an ebb and that +even the code which prevails there is so sadly and +universally violated. +</p> + +<p> +Hopkins aptly remarks in this connection: <q>This +Christian ideal of today, which makes fair-mindedness, +liberality of thought, and altruism the respective +representatives of the savage virtues of manual +honesty, truth-speaking and hospitality, is just what +is lacking in the more primitive ideal formulated in +the code of savages and of Brahman alike.... +In India all the factors of the modern code are entirely +lacking at the time when the old code was first +<pb n='112'/><anchor id='Pg112'/> +completely formulated. Liberality of thought comes +in with the era of the Upanishads; but it is a restricted +freedom. Altruism is unknown to pure +Brahmanism.</q> +</p> + +</div> + +<div> +<index index="toc"/> +<head>Conclusion.</head> + +<p> +Considering therefore these two faiths in all their +characteristics and tendencies we are warranted in +concluding that Hinduism must wane and vanish. +It is an ancient faith and has survived not a few +storms. It has a strong place in the hearts of a great +people. But the leaven of dissolution and death is +mightily at work within it today. The times are +changed, new circumstances are bringing in a revolution +of thought. Foreign ideas, language and customs +are the rage; a new civilization, the deadly foe +to the strongholds of the faith, is supplanting the +old. This faith has nothing to offer with a view to +meeting this new and complicated situation. It opposes +all progress; through its pundits and orthodox +defenders it antagonizes modern civilization and +scientific advancement at every point. It is given up +to degrading idolatry and a debasing, all-absorbing +ceremonialism. It is the foster-mother of ignorance. +</p> + +<p> +The mighty influence of Christianity, on the other +hand, is being felt by all in the land; and the thousand-headed, +thousand-handed civilization of the +West is grasping and slowly transforming all their +ideas of life. Verily India is in the throes of a new +birth. Hinduism has done some good, doubtless. +It has had a mission in the world and that has unquestionably +been, partly, in the conservation of the +great doctrine of God's immanence at a time when +<pb n='113'/><anchor id='Pg113'/> +the western world had largely forgotten it. But +this work is no longer needed. Today this truth is +emphasized also by the Christian Church, and in the +safe and practical way, in combination and harmony +with the personality and fatherhood of God. +</p> + +<p> +We can therefore look forward with confidence to +the ultimate issue of this great conflict and see, +through faith, the day when Christ shall reign supreme +in that land. +</p> + +</div> + +</div> + +<pb n='114'/><anchor id='Pg114'/> + +<div rend='page-break-before: always'> +<index index="toc" level1="Chapter IV. The Products Of The Two Faiths In India. +The Hindu And The Native Christian—A Study."/> +<index index="pdf" level1="Chapter IV."/> +<head type='sub'>Chapter IV.</head> +<head>The Products Of The Two Faiths In India. +The Hindu And The Native Christian—A Study.</head> + +<p> +During the many centuries of its history +and working in India Hinduism has had +ample opportunity to produce its own type +of religious devotee, one who is thoroughly representative +of its teaching and life. This type abounds +in India today and is a faithful reflection of that +faith. We shall now endeavour to study that living +embodiment of Hinduism. In one respect it will be +but another way of studying the faith itself—perhaps +the best of all methods of studying a religion, for +it is thus presented in life and action. +</p> + +<p> +Protestant Christianity has not been sufficiently +long in India to develop and foster an Indian type of +character of its own. And yet we see it rapidly +working towards that consummation. A century is +too brief a time for this purpose. Moreover, native +Christian life in that land is too much under the +dominance and guidance of the West to enjoy a large +degree of spontaneity; and without spontaneity life +is not natural. +</p> + +<p> +Nevertheless, the century that has passed has +brought into existence the fourth generation of +Protestant native Christians in India; and we are +able to see, to some extent, among these descendants +<pb n='115'/><anchor id='Pg115'/> +of native Christians that tendency and bent which +will ere long develop into a definite and settled type +of its own. For the time being we can only study +the native Christian as a prophecy—a prophecy not +for many years to be fulfilled in all its details, and +yet worthy of study both in itself and for what it +suggests. +</p> + +<p> +Let us consider, then, these types of the two faiths +which we see in that land. +</p> + +<div> +<index index="toc"/> +<head>1. And First, The Hindu.</head> + +<p> +The Hindu Devotee is a genuine product of his religion, +wrought out during thirty centuries on its native +heath. He stands before us as a distinct type +whose characteristics differentiate him from the followers +of any other religion. +</p> + +<p> +It is well to remember here that that modern product—the +Hindu of Western culture who is so much +in evidence today in India and who sometimes +comes West in flowing orange robes and turban to +urge his mongrel philosophy upon our fellow-countrymen—is +not the type of Hindu appreciated by, or +representing, the people of that land. Neither in life +nor in teaching does he represent the faith whose +name he bears. He is a man who has studied +Western thought and religion under the guidance +and inspiration, perhaps, of the Christian missionary; +and then in an ingenious way strives to interpret his +own faith in the light of his Western attainments. +He presents to us not orthodox Hinduism, but a +mongrel doctrine and philosophy which are as foreign +to the teaching of the orthodox Hindu pundit +and as alien to the Hindu Scriptures as they are to +<pb n='116'/><anchor id='Pg116'/> +Western philosophy and faith. It is a significant fact +that all these Western-travelled Hindus have first to +violate a fundamental injunction of their own religion—namely, +that which prohibits sea travelling to +a Hindu—before they can visit the West in order to +commend their faith. And when they return to their +native country they do so as the outcastes of their religion, +and can be reinstated only after performing a +work of atonement which includes the disgusting +act of eating the five products of the cow! +</p> + +<p> +The <emph>real</emph> Hindu, who stands today as the true exponent +of his faith, is a very different man. He +would no more cross the seas than he would cut off +his right arm; for he knows that he can remain a +true Hindu only so long as he remains at home. He +is a conservative of the stiffest kind. He thinks on +ancient lines and swears by the rishis of old. +</p> + +<pgIf output='txt'><then> + <p rend='text-align: center'>[Illustration: Idol Worship.]</p> + <p rend='text-align: center'>[Illustration: Religious Mendicants.]</p> +</then><else> + <p rend='text-align: center'> + <figure url="images/008.png" rend="width: 100%"> + <head>Idol Worship.</head> + <figDesc>Idol Worship.</figDesc> + </figure> + </p> + <p rend='text-align: center'> + <figure url="images/009.png" rend="width: 100%"> + <head>Religious Mendicants.</head> + <figDesc>Religious Mendicants.</figDesc> + </figure> + </p> +</else></pgIf> + +<p> +(<hi rend='italic'>a</hi>) Study his prepossessions and then alone can +you appreciate his heritage. Though he may not be a +scholar or a philosopher, he is nevertheless fortified +by a host of religious beliefs and prejudices. A +thousand dogmas and prepossessions, the inherited +treasures of thirty centuries, are his. He drank them +in with his mother's milk; he has breathed them in +as an essential part of his daily environment. They +are more than second nature to him and constitute +largely the world of his thought. His ideas of God, +of himself, of sin, of salvation, of human life—all are +far removed from ours and are peculiarly his own. +He feels himself to be in the toils of an iron destiny +which slowly grinds him to powder. His conception +of God brings him no ray of comfort, or hope +of release. His idea is that his sin and suffering of +<pb n='117'/><anchor id='Pg117'/> +today are the inflictions, by some unknown power, +for the sins of supposed former births. So that he +must, through countless ages, work out his own +salvation—a salvation which indeed means eternal +rest; but it is a rest from all thought, emotion, self-consciousness +and separate existence as well as from +all work. +</p> + +<p> +Within the mighty fascination of this Vedantism +the people have been held through the centuries. +And it is a doctrine which renders the highest morality +impossible and has proved the mightiest soporific +to the conscience. A few years ago a murderer in +South India was being led from the court of justice +to prison where, soon, he was to be executed for his +crime. As he was struggling in the street with the +police, a missionary accosted him, urging him to confess +his sin against God and to seek his peace. +Whereupon the man replied, <q>I did not commit the +murder; it was the work of God Himself, in whose +hands I am and of whom I am part.</q> To this the +missionary replied that this was neither true nor +worthy, and that he would soon suffer the full +penalty of the law for his crime. <q>Ah, yes,</q> he +exclaimed, <q>the god who wrought this in me and +through me, will put me to death. It is all his and I +am he.</q> +</p> + +<p> +Such is the line of thought which passes through +the mind of the orthodox Hindu devotee under all +circumstances, be they pleasant or disagreeable. And +it is one of the most difficult things for him, under +these circumstances, to cultivate a true sense of responsibility +and a genuine conception of sin as a +moral act. +</p> + +<pb n='118'/><anchor id='Pg118'/> + +<p> +(<hi rend='italic'>b</hi>) See again his ideals. He has many such which +influence him largely in his life. Much depends upon +what a man regards as the +<foreign lang='la' rend='font-style: italic'>Summum Bonum</foreign> of life. +The supreme blessing which the Hindu ever holds before +his eyes, as the highest and last attainment, is +union with God. Not a union of sympathy, but a metaphysical +oneness with Brâhm. To lose himself entirely +in the Divine Being and thus to cease having separate +thought or existence, and to pass out of the turmoil +and restlessness of human life into the calm of the +passionless bosom of the Eternal—this, to him, is +the ideal which alone is worthy of human attainment. +</p> + +<p> +Again; we, Christians, look forward to a complete +self-realization, to a perfect manhood and a full +rounded character as our ideal. The opposite ideal +is the Hindu's. He seeks the loss of all that we hold +best—the elimination of every ambition and desire, +the eradication of all love and altruism, the cessation +of all activity—good as well as evil. His ideal is not +greatness and goodness of heart, but the renunciation +of all that animates and inspires. To him the highest +virtue in its noblest activity has no charms; for +he claims that he looks above and beyond all this to +that absolute equilibrium of soul when passion, and +when all desire, shall have been killed through self-mortification +and self-abnegation and he shall have +attained mental poise and repose rather than a perfect +character. Thus, in its last analysis, his ideal is +an intellectual, rather than a moral, one; for it is +again absorption into the Divine Soul; and that he +conceives to be the Supreme Intelligence rather than +the Perfect Will. This difference of ideal between +<pb n='119'/><anchor id='Pg119'/> +the two faiths is fundamental and must work for +very diverse results. +</p> + +<p> +In harmony with this is the other thought that the +body, yea each and every body with which the soul +may clothe itself, is an unmitigated evil because it is +the highway to suffering and defers the final consummation. +Hence, the Hindu has no respect for +the body and longs for the day of final emancipation +from flesh and all its ills. +</p> + +<p> +How then shall the soul be freed from its many +births so that it may pass out of this bondage into +the final freedom of <foreign lang='sa' rend='font-style: italic'>Sayutcha</foreign>, +or emancipation? To him +<foreign lang='sa' rend='font-style: italic'>Yoga</foreign>, +the way of meditation, represents the +highest way of release. To wean the mind, through +this process, from all desire and ambition and thus to +reach absolute equilibrium of soul is the object of +<foreign lang='sa' rend='font-style: italic'>Yoga</foreign>. +This indeed is the only condition whereby +the soul can rise above any future contact with +earthly bodies. +</p> + +<p> +Consequently the Hindu has, for many centuries, +looked to the monastery and the wilderness as the only +places where this ideal can be safely and speedily attained. +To live among men, and thus to be subjected +to corroding cares and to the swaying passions +of human society, renders the attainment of beatification +impossible. Under these circumstances the +soul finds no way of emancipation. Therefore the +watchword of the Hindu is, <q>flee from the world +rather than overcome it.</q> For the attainment of +those qualities which ensure final repose he immures +himself in a <hi rend='italic'>mutt</hi> or he flees into the forest where, +apart from men, he gives himself to self-mortification +and meditation that he may speedily find the desired +<pb n='120'/><anchor id='Pg120'/> +release. At the root of this idea, as its animating +motive, lies the worthy ambition of living a better +life than the environments of a corrupt society +favour. And with this desire is coupled the idea +that a full rounded life and a perfected character are +not only possible in the solitude of a wilderness but +are nowhere else attainable. And thus it is, with +many, a silent acknowledgment of failure and of the +belief that in the rush and struggle of public life +a godly, heavenly-minded character is impossible. +According to the Hindu conception, a man may be +successful in business matters, but he cannot be holy +or fit for the highest communion with God unless he +spend his time in separation from all his kind. +Therefore the so-called pious and holy men of that +land are ascetics. They eschew human society and +seek to renounce all human good and every earthly +ambition. +</p> + +<p> +With this purpose, ostensibly, in view there are, as +we saw, about 5,500,000 men in India who have +given up all earthly employment, who live apart as +ascetics and spend their time in roaming around the +country as religious mendicants. These people are, +in the main, doubtless possessed of the laudable ambition +to be holy and to prepare themselves for union +with Brâhm. And yet, as a matter of fact, they are +the most pestilential in their morals of all the people +of the land. Many of them, at the same time, both +regard themselves and are regarded by their co-religionists +as the acme of piety. Nevertheless, they +daily trample under foot every command of the +decalogue. It is true that a few of them are different +from the mass, and genuinely seek the higher life +<pb n='121'/><anchor id='Pg121'/> +for the cultivation of which they have separated +themselves. But into their ideal of life altruism +hardly enters at all. It is not to do good unto others, +but to escape contamination from others which is +the concern of the Hindu devotee. At the basis of +his higher aspirations concern for self is supreme, +thoughts of others are absent. +</p> + +<p> +A notable illustration of a high realization of the +Eastern ideal we see in the famous Hindu ascetic +Swamiji Bhaskara Nanda Sarasvati, of Benares, who +recently died and to whom Dr. Fairbairn has referred +so cordially. For many years he had given himself +to devotion and meditation. He had subdued the +body by the rigours of asceticism and had attained +preëminence in self-restraint and in the highest wisdom +of <foreign lang='sa' rend='font-style: italic'>yoga</foreign> culture. +He had therefore retired from +the world, spurned all its allurements, denied all its +claims and devoted himself exclusively to thought +and meditation. Thus immured within temple walls +in the great city of Benares he was utterly oblivious +to the sin and sorrow of the swarming multitudes of +that city and did nought to relieve the suffering, or +to improve the lives, of his fellow-beings. He died, +and over his remains has been erected a shrine to +which the thousands go for worship and for inspiration +to attain unto that ideal of life which they believe +him to have realized. +</p> + +<p> +This ideal has, for centuries, taken possession of +the Hindu mind, and never before did it rule with +more absolute sway than it does at present. +</p> + +<p> +Another ideal of life with the Hindu is the so-called +<q>path of works.</q> At present this term is synonymous +with a life of ceremonialism. In modern parlance +<pb n='122'/><anchor id='Pg122'/> +<q>works</q> means to the Hindu, ceremonial observance. +His life is hedged in on all sides by a host +of ceremonies and is permeated through and through +with a most complicated ritual. There is nothing in +the life of a Hindu devotee, whether it be eating, +sleeping, bathing or travelling, which is not religiously +prescribed both as to time and method. And +utterly regardless of the significance of these rites or +the appropriateness of them to his life, he deems +their observance as essential to his salvation and finds +in their daily keeping the highest satisfaction and +completest assurance of his spiritual progress. +</p> + +<p> +The Hindu is no rationalist in his religion. He +obeys implicitly, and without question, the ritual of +his ancestors and finds no interest in the scrutiny or +analysis of them. +</p> + +<p> +So, to the ordinary Hindu, especially to him to +whom the way of meditation in the wilderness seems +impossible, ceremonialism becomes a matter of supreme +concern. No other religion has furnished to +its followers a more elaborate and pervasive system +of observances than this. These rites exercise their +influence upon the mind and are wielding today a +most potent influence upon Hindu character. A man +may think nothing of, nor have any ambition to attain +unto, the spiritual aspect of his faith; he may +give no time whatever to any of its teachings or spiritual +instruction; but if he maintain its ritual with +ordinary care he flatters himself with the thought +that he has attained a perfection corresponding to his +estate. +</p> + +<p> +Moreover, the Hindu is a thorough <emph>fatalist</emph>. He +believes that his destiny is <q>written upon the forehead.</q> +<pb n='123'/><anchor id='Pg123'/> +Nothing which he may do can affect this +destiny. Nor does it seem to be a part of the divine +purpose. So far as he is concerned it is an irrevocable +fate. This belief manifests itself largely in his +life and conduct. It is one of the inconsistencies of +the Hindu's thinking that he, at the same time, worships +a tribal god in whose hands he believes his +affairs to be, and through whom prosperity can flow +into his life for time and eternity; and yet he holds, +with equal, yea with greater, persistence, the law of +<foreign lang='sa' rend='font-style: italic'>Karma</foreign>, +that is, the law of works, according to +which law alone future life, both to himself and to +all men, must be wrought out even to the last detail. +It is strange that a man whose pantheon is so +crowded as that of the Hindu, and who believes in +such constant divine guidance and interference, +should, also, at the same time, maintain a theory of +life which practically dispenses with all divine action +and makes human life the product of a blind and +grinding fate. Nothing is more marked as a characteristic +of Hindu thought today than a possession by +the people of these mutually conflicting and contradictory +views of life. +</p> + +<p> +(<hi rend='italic'>c</hi>) Looking at the Hindu from a social standpoint +we see him largely affected by the caste system. Not +only is his life in bondage to this system, his view of +life, too, is thoroughly coloured by his caste sentiments. +</p> + +<p> +Just as ceremonialism covers all his personal life, +even so caste observance defines for him all his social +relations. There is not a tie or an influence which +binds man to man that is not, to the Hindu, a part +of the great and all-embracing caste system. So all-pervasive +<pb n='124'/><anchor id='Pg124'/> +is this social tyranny that a man dare not +withstand it; yea, more, he has learned to look at it +as the prime necessity of his social being and therefore +invariably regards it as the highest good. He +may indeed believe that, in the abstract, caste is an +evil and that it has been a curse to the people of the +land. But he nevertheless maintains that, as it is an +ancient part, and a most important part, of his ancestral +faith, it must be submitted to in all obedience +and regarded as the ideal of life. +</p> + +<p> +The Bhagavad-Gita is regarded today not only as +the gem of all Hindu literature; it is also held up by +educated Hindus as the highest authority among their +<foreign lang='sa' rend='font-style: italic'>Shastras</foreign>. +Concerning caste duties this <q>Divine +Song</q> speaks as follows: +</p> + +<lg> +<l><q rend="pre">Better to do the duty of one's caste,</q></l> +<l>Though bad and ill-performed and fraught with evil,</l> +<l>Than undertake the business of another,</l> +<l>However good it be. For better far</l> +<l>Abandon life at once than not fulfill</l> +<l>One's own appointed work; another's duty</l> +<l>Brings danger to the man who meddles with it.</l> +<l>Perfection is alone attained by him</l> +<l><q rend="post">Who swerves not from the business of his caste.</q></l> +</lg> + +<p> +Therefore the Hindu has come to regard caste observance +as the supreme claim of his faith. As we +have seen, a man may believe or disbelieve any doctrine +he please; that does not affect his status as a +Hindu so long as he is loyal to caste rules and observances. +As one has aptly remarked, the seat of +other religions may be in the mind; the seat of Hinduism +is preëminently in the stomach. It is not +<pb n='125'/><anchor id='Pg125'/> +what he thinks but what and how and with whom +he eats that gives him his religious status. +</p> + +<p> +The Hindu regards himself as socially devoid of +any right of initiative and choice; he has no will of +his own. His social conscience is in the keeping of +his caste. This has gained its rules from the past +and exercises no discretion or judgment of its own +in the social direction of its members; but it insists +upon implicit obedience, by every one, to past customs +which have crystallized into irrevocable laws. +And to these laws the Hindu is always and everywhere +a willing and an abject slave. To violate any +of them is, he well knows, to be recreant to his +faith and to be an outcaste among his people. +</p> + +<p> +(<hi rend='italic'>d</hi>) The Hindu is not strong in character, as Westerners +regard strength. As we have seen, his religion +is not favourable to the highest development of conscience. +Hence, sincerity and truthfulness are not +among his strong points. Not only does pantheism +undermine conscience, the example of the most +prominent gods of the Hindu pantheon, leads men to +prevaricate and encourages all forms of duplicity. +Under these circumstances it were strange if the +Hindu were conspicuous in honesty and in loyalty to +the truth. And in like manner he is wanting largely +in those convictions which, in the West, are so inseparably +associated with earnestness, integrity and +lofty purpose. If, to the Hindu devotee, religion is +not a system of truth to be believed and loyally followed, +but a series of ceremonies to be observed and +of caste rules to be obeyed, then loyalty to truth +becomes a very secondary matter and integrity of +mind will be regarded by him as of no great moment. +<pb n='126'/><anchor id='Pg126'/> +Therefore it is that hollowness is so often found at +the core of their life. Lying and stealing are all but +universal. It is said in our District in South India +that the regular price of a court witness is two annas +(four cents); and he stands ready to perjure himself +to any extent for this paltry sum. The ordinary +Hindu seems too often to have a predilection for +falsehood and uses truth with rare economy! There, +dishonesty and petty larceny are foibles too frequently +condoned because too generally practiced. +Even among the higher classes—the cultured and +élite—open-faced and open-handed frankness and +sincerity are too rare. Hypocrisy and duplicity are +too often cultivated as a fine art. It seems to be the +pride and pleasure of an Oriental to conceal his mind +and purpose and to say and do things by the greatest +indirection possible. +</p> + +<p> +India has been extolled as a land where there is no +profanity. This is true and she should have the +credit for this abstinence. And one never feels like +giving her this credit more than when he returns +from that country to this and is compelled to endure +the coarse profanity which pervades our streets as a +terrible stench. +</p> + +<p> +Yet one can hardly see how the Hindu could find +interest in, and a strong grip upon, profanity, so long +as the gods of his pantheon have so little of his respect +and enter so rarely into the serious compacts of +his life. Moreover it should not be forgotten that +obscenity fulfills in India the function of profanity in +the West. The bursts of passion which find expression +here through taking the name of God in vain +gain utterance there in language unspeakably bad of +<pb n='127'/><anchor id='Pg127'/> +the other kind. And this is only a part of the larger +subject of the prevalence of social immorality in +India—an evil which is largely fostered under the +protection of the religion of the land. When Lord +Dalhousie, the Viceroy of India, was considering an +act for the suppression of obscenity in the country, +he was compelled by Hindu sentiment to exempt all +temples and religious emblems from the operation of +the act! What better commentary could one desire +upon the source and prevalence of this vice in that +land? When such an evil is intrenched behind the +religion of the people and is symbolized and fostered +by its emblems and ceremonies—when <hi rend='italic'>tasies</hi>, or +women dedicated to the Hindu gods and temple +worship (there are 12,000 of these in South India +alone), constitute the public characters of the land—then +the hope for the purification of life is at the +lowest ebb. +</p> + +<p> +It is also very rare that one finds a Hindu whose +convictions and loyalty to certain beliefs are such that +he is willing to suffer in their behalf. That masculine +vigour and manly persistence under difficulty in +maintaining what he believes to be right and true is +not germane to the Hindu character. +</p> + +<p> +On the other hand, the Hindu is strong in the so-called +passive virtues. In harmony with his religious +beliefs, patience and meekness and endurance of evil +have become second nature to him. This side of his +character has, indeed, received undue emphasis +during the many centuries of his history. He cannot +understand the rush and impatience, the push +and aggressiveness of the Westerner any more than +he of the West can understand the Hindu's cool, +<pb n='128'/><anchor id='Pg128'/> +quiet, patient, bearing under most trying and adverse +circumstances. He has a large lesson to teach +us in the art of self-control and in the ability to +endure with complacency evils which cannot be +remedied. +</p> + +<p> +Thus as we look at the Hindu from the various +standpoints of life and character we see how strange +a compound he is, and how unlike the man of the +West at nearly all points in our examination. He is +preëminently weak where we are strong, and he +manifests strength where we seem to need it most. +His religion has developed within him traits and tendencies +which, through these many centuries, have +wonderfully wrought in his life and character, and +have largely made him what he is today. +</p> + +<p> +Moreover all this enables us to see what a serious +problem Christianity has in hand in India today, +namely the conversion of 230,000,000 people so far +removed in life and sentiment from those who have +gone to preach Christ to them. Yea, more, we have +seen what mighty influences and forces Christianity +has to overcome, what hosts of prejudices to destroy, +before she can lay her hand in power upon that +great land and claim it as her own. +</p> + +</div> + +<div> +<index index="toc"/> +<head>2. Let us Now Study The Native Christian.</head> + +<p> +The Indian Christian, as we have seen, is a recent +product, so far as Protestant Christianity is concerned. +And yet we are glad to witness a marked +development in the life and character of those who +are connected with the Protestant missions. It is +true that fully one-half of the Christian community +there found has been connected with our faith no +<pb n='129'/><anchor id='Pg129'/> +more than a quarter of a century. But as we compare +these recent accessions to our faith with those +Christians of a second, third and fourth generation +we are much encouraged by the growth in Christian +character and principle which is taking place. I have +often studied these differences between the recent +convert and the Christian-born member of the community. +I have also compared those of the second, +with those of the third and fourth, generation of +Christian heritage; and I have been much encouraged +to see that our faith is adding to its power over the +life and character of the native Christian community +as the years and generations increase. And if the +work continues, with the present insistence and +vigour, it will not take many generations more before +Christianity will have become thoroughly indigenous, +because it will have developed a type of character in +that land fully in harmony with its own genius and +teaching. +</p> + +<p> +It is necessary, however, in considering this question, +that we remember specially that the antecedents +and the environment of the native Christian have +been entirely Hindu. His ancestral faith has coloured, +and must colour, largely his religious preceptions and +conduct. Let it not be thought that, when a man +abandons Hinduism and becomes a Christian, he +thereby, once and for all, drives out of his mind all +those prepossessions, prejudices and superstitions +which he has inherited from the past. It will take a +long time for him to separate himself from these and +their influence. Many of them will probably cling +to him during his whole life. It is as much as we +can hope that Christian truth will take increasing +<pb n='130'/><anchor id='Pg130'/> +possession of his mind and gradually supplant the +old and unworthy beliefs of Hinduism. +</p> + +<p> +There are moreover certain elements of truth in +that old faith which we do not care to eliminate from +his mental furnishing, but which must find new adjustment +and be properly located in the new religion +which he has adopted. +</p> + +<p> +It should also be remembered and made prominent +in our consideration of this subject that the people of +India are an Oriental people and are the children of +the tropics and, as such, will always remain and +must remain very different from us of the Northwest. +Their climatic and meteorological conditions, their +outer, physical life, their social customs and the +trend of their civilization, have always been, and will +continue to be, far removed from our own. Nothing +could be more fatal to our success in our effort for +the conversion of India than the idea that we must in +every respect mold them after the pattern of Western +life and habits. A large portion of their life is the +result of the conditions which I have mentioned and +must largely remain unchanged; and it would be +folly for the missionary to regard these as a part of +the faith to be supplanted, and to teach that western +social customs are inseparable from Christianity and +must be accepted by the Orient with our faith. The +Christian of India will always be, and it is well that +he should be, differentiated from the Anglo-Saxon +Christian. +</p> + +<p> +It should also be remembered that the people of +India, at least the masses, are low in civilization. It +should not be expected that those who are in that +low estate, when they become Christians, will leap +<pb n='131'/><anchor id='Pg131'/> +with one bound into the full possession of a high +civilization and be clothed upon with some of those +beauties of western life and character which we +inevitably associate with the term, <q>A Christian +Gentleman.</q> They, indeed, become truly and +sincerely the disciples of Christ; but they will, at the +same time, manifest some of the crudities and weaknesses +of the low social grade of which they have +been and still remain a part. They should not be +judged by standards Western or of a high civilization. +</p> + +<p> +Looking, then, at the native Christian of India let +us have regard to his condition socially, morally, +religiously and spiritually. +</p> + +<p> +(<hi rend='italic'>a</hi>) Studying this product of the Christian faith in +that land from a <emph>social</emph> standpoint we find encouragement. +He differs from his Hindu neighbour by a +growing freedom from the trammels of caste. He +feels, in his best moments, that caste has been and +continues to be the greatest curse of the land, that he +has been emancipated from it, and that he is ambitious +to enjoy the liberty wherewith Christ has made +him free. And yet, unfortunately, he does not remain +constantly in the possession of this sane mind. +The roots of the caste system have reached down +into the lowest depths of his being. Even at times +when he believes that he is absolutely independent +of caste considerations, there is in him a blind +persistence which clings to caste bondage. I have +often felt that Hinduism can be dispensed with by +our convert with vastly more ease in all other particulars +than in its caste feelings and affiliations. +This relic of the past clings to him with a tenacity +which is phenomenal and most sad. Though everything +<pb n='132'/><anchor id='Pg132'/> +teaches him that this caste system is the +greatest enemy of Christianity and will prevent any +one who believes and practices it from fully imbibing +the spirit of Christ; and though he aspires to be an +earnest and an efficient Christian and to love all his +brethren, this remnant of Hinduism in his heart returns +to rob him of the joys and blessings of his +Christian birthright. I have seen this frequently +disfigure what would otherwise have been a beautiful +Christian character. I have witnessed it blast the +prospects of Christian congregations dooming them +to stagnation and death. I have known it to palsy +the arm and deaden the heart of more than one +Christian worker. +</p> + +<p> +All this is inevitable when we remember the +mighty influence and the long continued dominance +of caste in that land. But even at this point, where +the missionary finds the greatest discouragement, +there are marked signs of progress. So long as the +missionary fought this evil alone there was little hope +of success. But, during the last few years, the conscience +of the native Christian Church itself has been +roused on this question. The Indian Christian today, +as never before, has the conviction that this +caste evil saps the spiritual life of every member and +of every church which entertains it, and that it is his +supreme duty to fight it steadily in his own heart, +home and church. And there is an increasing +number, especially of the young Christians, who are +pledging themselves to an unceasing warfare against +the demon caste. Christians are also organizing themselves +into Caste Suppression Societies. All this is +highly encouraging, but needs large furtherance and +<pb n='133'/><anchor id='Pg133'/> +development before the native Christian can be said +to be freed from this most subtle curse of the ancestral +faith. +</p> + +<p> +The old Hindu Joint Family System is the foster-mother +of the caste idea, and it is cheering to see +native Christians increasingly abandoning that system +for the Western idea of home which encourages +thrift, independence and liberty among the various +members of a family and clan. +</p> + +<p> +In India, for many years to come, this blight of +social narrowness, exclusiveness and divisiveness +will affect more or less the native Christian character +and give colour to the native Christian Church. For +centuries it may prove the weak spot of Indian +Christianity. +</p> + +<p> +(<hi rend='italic'>b</hi>) <emph>Morally</emph>, the native Christian develops slowly. +One writer has recently claimed that the Christian of +India manifests little, if any, preëminence over the +Hindu, in this respect. This is not true. He is certainly +moving forward and upward morally. But it +should be remembered that moral character is not one +of the first results of Christian conquest among such +a people. It is rather the highest and last fruit upon +the tree of Christian life. It should not be forgotten +that what we regard in the West as the high moral +traits of a Christian gentleman are the product of +more than 1,000 years of Christian living. +</p> + +<p> +The native Christian manifests, in this respect, the +weakness of his antecedents and his environment. +When we remember that weakness of character to +which we have referred as belonging to the Hindu it +is not surprising that the native Christian, who is +daily surrounded by men of that faith and who imbibes +<pb n='134'/><anchor id='Pg134'/> +the atmosphere of that religion, should largely +be affected by the same evil. A few years ago an +English barrister complained to me of certain Christian +witnesses who had given evidence in a case +recently conducted by him in Madura. <q>I hate to +have your Christians as witnesses in any of my +cases,</q> he says; <q>for whenever they venture to give +false evidence they instantly falter and stumble and +are caught by the opposing counsel. A Hindu, when +he gives false evidence, will tell a straight and a +plausible story. But your Christians are too much +affected by twinges of conscience.</q> What was embarrassing +and annoying to him was encouraging to +me! That our Christians should occasionally give +false evidence did not surprise me; but that they, in +this matter, should be differentiated, by this disinterested +observer, from Hindu witnesses is a reliable +testimony in favour of their growing veracity. +</p> + +<p> +Among the higher class of native Christians, which +is annually increasing in number, there is marked improvement +in character. Especially among mission +agents do we have opportunity to witness this development. +They are growing in sincerity and reliability. +The missionary is learning, with increasing +pleasure, to place confidence in their veracity. And +yet, we must mourn that moral progress among our +people, both high and low, is not more rapid and +satisfying. +</p> + +<p> +Social immorality, as we have seen, is very prevalent +in that tropical country. It is natural that this +should annoy and worry us greatly among our native +Christians. It is a sad fact that more of our mission +agents are dismissed on account of this sin than any +<pb n='135'/><anchor id='Pg135'/> +other. Hindu society is not only largely demoralized +by this evil, there is also no public sentiment against +it. But, under the influence of a growing sentiment +in behalf of chastity and purity, the evil is gradually +diminishing among our native Christians. +</p> + +<p> +One source of moral depravity in Hindu society is +the prevalent belief among them that there is no +necessary connection between piety and morality. +Their faith maintains that a man may be an ardent +and worthy devotee, and at the same time trample +under foot every part of the decalogue. Indeed the +immorality of their religious ascetics is as noticeable +as their profession of piety. Nobody there questions +their lofty faith, their deep piety, their supreme devotion +to their gods; nor will any one hesitate for one +moment to charge them with every vice and sin in +the human catalogue. Such is the Hindu mind that +it can and does believe that these, to us, inseparable +elements of a noble life, can be severed and found +absolutely apart. In India, today, the moral people +are largely the non-religious; while the ostentatiously +religious are the publicly immoral ones. +</p> + +<p> +It will take a long time for this fundamental and +universally prevailing error to lose its grip upon our +Christian people in that land. We find, not infrequently, +in the Christian community, men and +women living in unrighteousness and at the same +time believing that it will be overlooked in the Divine +account because of their zeal in Christian advocacy or +their offering for the Christian cause. Perhaps this +land of the West also is not free from such a delusion! +We endeavour to teach them, in the language +of the Apostle Paul (1 Tim. 3:9), <q>to hold the +<pb n='136'/><anchor id='Pg136'/> +mystery of the faith in a pure conscience</q>; and we +emphasize the supreme truth that faith and conscience, +piety and morality are one and inseparable. +</p> + +<p> +(<hi rend='italic'>c</hi>) <emph>Religiously</emph>, the native Christian is slowly +shaking off the clinging brood of superstitions which he +inherited from Hinduism. Our most recent converts +have often a tenacious belief in the efficacy of some +of those childish superstitions and charms which +were largely their main stay in their ancestral religion. +In most cases these are not a matter of faith so much +as of inheritance which have become more than a +second nature to them. Idolatry may be abandoned, +belief in Hinduism as a saving faith may be thrown +to the winds, Hindu ritual may lose its charm; but +the many little superstitions which are connected +with private life and social customs have still a quiet +influence and a lingering power over them. These +largely belong to the life of those who have <emph>recently</emph> +accepted the Christian faith. It may be that some of +them will never make that progress in life which will +lift them entirely above some of these Hindu superstitions. +But the great majority of native Christians +today have religiously had no connection whatever +with Hinduism and have entirely substituted Christian +rites and observances for those of the Hindu +religion. And they apparently have large satisfaction +in them. The old Hindu idea of the supreme value +of asceticism is largely yielding to a Christian altruism +which abandons self-centred, self-seeking, activity +in favour of loving sympathy for, and an +endeavour to do good to, men. +</p> + +<p> +We also notice that among them the idea of the +efficacy of certain forms and ceremonies is lessening +<pb n='137'/><anchor id='Pg137'/> +in favour of a conviction of the power of the inner life +of faith. +</p> + +<p> +And yet it should be constantly kept in mind that +ceremony and ritual must always find a larger place +in the religious life of India than in that of the United +States. The inhabitant of India is tropical and poetic +in temperament. He beholds things, and appreciates +and appropriates spiritual blessings, more through +the help of forms and ceremonies than does the man +of the West. A rite appeals to his nature more +strongly and lends to him greater facility in getting +at its underlying truth and antitype than it does to +us. Indeed it is his nature to look at Christian truth +through the eyes of a poet; and ceremonies consequently +convey to him the largest significance and +are more revealing of the spirit within. We seek +divine truth and spiritual blessings more directly than +he. It would be therefore a mistake for us to expect +that practical, unpoetic mind of ours in the Oriental, +or to present religious truth to him in its nakedness, +unadorned and unenforced by rite and ritual. It has +been, and, to some extent, continues to be the fault +of our Congregational Missions in India that they try +to lift the native Christian to those dry, unadorned, +simple forms of religious service which indeed satisfy +the missionaries, but which ignore the great difference +of nature and temperament between themselves +and the converts. It should be remembered that in +India people think vocally. Even as they must and +do read aloud in order to read intelligently, so must +they worship aloud in order to worship feelingly and +thoughtfully. Hence the wisdom and urgency for +them of a ritual and a responsive service. +</p> + +<pb n='138'/><anchor id='Pg138'/> + +<p> +(<hi rend='italic'>d</hi>) <emph>Spiritually</emph>, the Indian Christian is slowly and +surely developing on definite lines of his own. +</p> + +<p> +The simplicity of his faith is beautiful. He has +none of those questions of doubt or misgivings of +unbelief which are so prevalent in the West. He +takes the Bible in all fullness of acceptance. His +prayers are not crossed and frustrated by any rationalistic +theories, but have the simplicity of childish +directness, filial trust and full expectancy. Nothing +has touched me more in my contact with native +Christians than to feel the directness, simplicity, unquestioning +trustfulness of their prayers even in times +of greatest adversity. +</p> + +<p> +The native Christian possesses a mystic temperament. +The inhabitants of that land, through many +centuries of training, have become natural mystics in +religion. This national heritage the native Christian +retains; and properly chastened and directed by +Christian truth and faith it will add depth, beauty +and power to his religious life. Under these conditions +I shall have no fear of mysticism in the Christian +Church in India. Deep spirituality and a yearning +after the hidden things of religion is more natural +to the East than to the West. The West is practical +and worldly; the East is mystical and other-worldly. +The native Christian, at his best, is manifesting some +of this spiritual power. He takes naturally to the +Pauline emphasis upon the life <q>hid with Christ in +God,</q> and to the mystic union which exists between +Christ and His own. +</p> + +<p> +It is here that the native Church in India is, I believe, +to show an inspiring example to the Church of +the West. If the Christian of India is not to be as +<pb n='139'/><anchor id='Pg139'/> +practical or indeed as spiritually sane as his brother +of the West, he will probably illustrate more of the +hidden mysteries and power of the spiritual life. In +this respect the spiritual power of the East and that +of the West will be, in their separate emphasis, mutually +complementary. +</p> + +<p> +The Indian Christian, true to his native temperament, +is and will continue to be strong in the so-called +passive virtues, and weak in the positive or +aggressive ones. Patience, meekness, gentleness, endurance—these +are the graces which preëminently +adorn him and which give colour and shape to his +religious character. Here, again, his life will be very +different from that life which has characterized, thus +far, the Western Christian. The masculine virtues +of assertion, boldness, aggressiveness have characterized +the West. We have been strong and continue +strong in that aspect of our faith which we associate +with the words assertion and attack. The West has, +true to its environment and training, developed +Christian character mostly, I will not say exclusively, +on the positive side of life. The equally important +passive virtues we of the West have much neglected +if not despised as weakness. The East is even today +manifesting the blessedness, and the native +Christian will increasingly illustrate, the beauty and +potency, of the passive virtues—of the spiritual element +of endurance and non-resistance. He will +show to us that a true and perfected character—a +character molded after that of the divine Exemplar—must +have also, and with equal emphasis, the sweet +and feminine passive graces of life as an essential +element. In India today the Anglo-Saxon is wont +<pb n='140'/><anchor id='Pg140'/> +to speak with contempt of <q>The mild Hindu.</q> That +mildness which we are too apt to despise contains +the germs of that half of Christian character which +is too largely wanting in the spiritual life of the +Anglo-Saxon and which the Christian Church of +India will increasingly illustrate and gradually seek to +respect, honour, and ultimately, to adopt. +</p> + +<p> +Thus, speaking broadly of the native Christian of +India today we find him almost as much a product +of heredity and environment as he is of Christianity. +He holds out Christ before himself as his ideal of life, +and His words as the all-satisfying truth. He seeks +in His redeeming work rest and salvation of soul; +but many of the deepest yearnings of his heart +come to him through old channels worn out by his +ancestral faith. Hinduism gives more or less of +colouring to his religious thought and aspirations; and +not a few of its forms and ceremonies are retained, +but filled with a new Christian content, and are utilized +to aid in the development of Christian life. +Even as the Jews of old entered into possession and +appreciation of Christian life through Jewish rites +and ceremonies, so do native converts enter Christian +life through Hindu forms today. From the necessity +of their thought and being they utilize not a few +of the processes of the old, in order to acquire and +enjoy the blessings of the new, faith. This cannot +be avoided nor do we desire that it should be +avoided. +</p> + +<pgIf output='txt'><then> + <p rend='text-align: center'>[Illustration: House Of A Missionary In India.]</p> + <p rend='text-align: center'>[Illustration: A Village Christian Church.]</p> +</then><else> + <p rend='text-align: center'> + <figure url="images/010.png" rend="width: 100%"> + <head>House Of A Missionary In India.</head> + <figDesc>House Of A Missionary In India.</figDesc> + </figure> + </p> + <p rend='text-align: center'> + <figure url="images/011.png" rend="width: 100%"> + <head>A Village Christian Church.</head> + <figDesc>A Village Christian Church.</figDesc> + </figure> + </p> +</else></pgIf> + +<p> +The study of the Indian Christian character in its +peculiarities and tendencies is of importance, because, +as I have said above, I believe it is to affect +our conceptions of life in the West. At the present +<pb n='141'/><anchor id='Pg141'/> +time not a few of the religious vagaries which infest +our land such as Christian Science and Theosophy, +have chiefly come to us from India. At least, whatever +of philosophy they may possess, and all of the +occultism and mysticism which they court and magnify, +are thoroughly Eastern and Indian. And from +the popularity of such movements in this land it +would seem as if the boast of some men that Hindu +thought is invading the West is partially true. But +the invasion which I desire and expect, in the not +distant future, is the invasion of an Oriental <emph>Christian</emph> +thought, <emph>Christian</emph> life and <emph>Christian</emph> character. +This will come in its time as truly as, and much +more fully than, the other has come, and it will do +this country as much good as the other is now doing +evil. +</p> + +<p> +As an illustration of what I mean in reference to +the influence of Eastern thought upon the West I +would prophesy that ere long the Indian Christian +Church will formulate for itself and enunciate to the +world an advanced and helpful doctrine of the Holy +Ghost beyond anything that the West has enunciated. +India, which for these many centuries has been the +home of an all-prevalent spiritual pantheism, when +it comes to elaborate the doctrine of God, from a +Christian standpoint, will give as much emphasis to +His immanence as the West has given to His transcendence. +God with us and in us and working in +all creation, even the Holy Spirit of God,—this is +the conception which the Indian Christian will +elaborate and illuminate beyond anything that the +West has thus far attempted. +</p> + +<p> +There is danger, today, and it is inevitable, that +<pb n='142'/><anchor id='Pg142'/> +missionaries from the West be too ambitious to occidentalize +the native Christian community, ignorant +of, or indifferent to, the grand possibilities of thought +and of life which lie in Eastern character and teaching. +It is much easier to thrust upon them everything +Western than it is to appreciate and to conserve +many things Eastern. The future missionary +will learn wisdom from the past and will enter upon +his work with less depreciation of things Oriental +and with a larger desire to conserve to the utmost +Eastern habits of thought and social customs, so long +as, and so far as, they can be made the vehicles of +Christian thought and the channels of Christian life. +Herein must lie the best means for a speedy coming +of the Kingdom of Christ in India. +</p> + +</div> + +</div> + +<pb n='143'/><anchor id='Pg143'/> + +<div rend='page-break-before: always'> +<index index="toc" level1="Chapter V. The Women Of India."/> +<index index="pdf" level1="Chapter V."/> +<head type="sub">Chapter V.</head> +<head>The Women Of India.</head> + +<p> +The condition of its women is the truest test +of a people's civilization. Her status is her +country's barometer. +</p> + +<p> +The one hundred million women of India admirably +reflect the whole social and religious condition +of that land. There are more nations in India +than are found in all Europe; they also present a +greater diversity of type. Between the aboriginal +tribes which treat the weaker sex only as a beast of +burden, and the Parsee community which holds its +women in the highest consideration and furnishes +them with a liberal education and large opportunity, +there are many intermediate tribes and nations which +regard their women with varying degrees of consideration +and of contempt. +</p> + +<p> +Of all Scriptures the Zend Avesta of the Parsees is +the only one which furnishes woman, from the beginning, +with absolute equality with man; and that +position she has never lost among the Parsees. But +the Parsees in India are a mere handful. +</p> + +<p> +The Hindu woman constitutes four-fifths of the +total number of her sex in India; and her condition +is fairly uniform everywhere and conforms, in varying +degrees, to a type whose characteristics are easily +recognized. She has come down from earliest history. +We recognize her everywhere in the pages of +<pb n='144'/><anchor id='Pg144'/> +their ancient literature, in their laws and legends; and +we behold her in all the manifold walks of modern +life. For nearly a quarter of a century the writer has +lived as her neighbour, gazed daily upon her life, +wondered at and admired her many noble traits +which have been preserved under the most adverse +circumstances, and grieved over her weakness and +her many disabilities. +</p> + +<p> +In ancient times, the position of woman in India +was one of power coupled with honour. Today +the power remains, but the honour has been largely +eliminated. +</p> + +<p> +1. In ancient Vedic times woman enjoyed many +distinctions and revealed great aptitude. She joined +her husband in the offering of domestic sacrifices +and sat as queen in the home. Some of the sacred +hymns of the Rigveda were made by her and have +come down these thirty centuries as a beautiful testimony +to her intellectual brightness and aspiration, and +as an evidence of the honour in which she was held. +</p> + +<p> +Five centuries later this beautiful description was +given of her in the Mahabarata: +</p> + +<lg> +<l><q rend="pre">A wife is half the man, his truest friend;</q></l> +<l>A loving wife is a perpetual spring</l> +<l>Of virtue, pleasure, wealth; a faithful wife</l> +<l>Is his best aid in seeking heavenly bliss;</l> +<l>A sweet speaking wife is a companion</l> +<l>In solitude, a father in advice,</l> +<l>A mother in all seasons of distress,</l> +<l><q rend="post">A rest in passing through life's wilderness.</q></l> +</lg> + +<p> +The rights and opportunities of woman are strikingly +illustrated by many of the legends of their +ancient epics. For instance, we read of the +<foreign lang='sa' rend='font-style: italic'>Svayamvara</foreign> +<pb n='145'/><anchor id='Pg145'/> +of the lovely princess Draupadi. It was the +occasion when she had attained womanhood and +was entitled to the right to choose her own husband. +How graphically are the royal suitors described as +they press their claims to her heart and hand in +knightly tournament. It is one of those scenes +which reveal woman in the possession of some of +her most queenly rights and attractions. +</p> + +<p> +The ancient ideals of womanly character have come +down the centuries writ large in their songs and +annals; and these ideals are today held as dearly, +and are loved and sung with as much ardour, as at +any time in the history of India. +</p> + +<p> +Every boy and girl of that land, today, knows the +lovely Sita, wife of the noble and heroic Rama,—how, +while in the power of the terrible Ravana, and at +risk of life, she withstood every temptation and +lived in unspotted purity and in supreme devotion +and faithfulness to her royal lord. +</p> + +<p> +Who does not know of the faithful Saguntala, +whose legend is woven into one of the most beautiful +and touching love stories the world has ever +known. This drama was the first translation from +Sanskrit into the English tongue and elicited the astonishment +and lively admiration of such a man as +Goethe. +</p> + +<p> +India has always boasted of the constancy and devotion +of the beautiful Savitri to her beloved Sattyavân. +After the death of her husband, she followed +his soul into the spirit-world with fearless devotion +and pleaded with the King of Death with so much +passion and persistence for his return to life that he +was finally restored to her in youthful vigour. +</p> + +<pb n='146'/><anchor id='Pg146'/> + +<p> +These are some of the stock illustrations of the +model wife used everywhere and at all times in +India. And they have had an extensive and wonderful +influence in the molding of wifely ideals. +</p> + +<p> +It is, as we see, a glorification of devotion, faithfulness, +constancy—traits that have always beautified +the character of the Hindu woman. It is true that, +apart from her husband and from the kitchen, woman +has had few ideals urged upon her in that great country. +Her ambitions have not crossed the doorsteps +of her house and home. She is measured entirely by +her relation to her husband or children. She is her +lord's companion and servant. Love to him is the +wand which alone can transform her life into gold. +Her usefulness and her glory are the reflections of +his pleasure and of his satisfaction in her. She has +no separate existence. Apart from man, she is an +absolute nonentity. And yet, within the sphere +which has been granted to her, she has shone with a +wonderful radiance and with a charm which reminds +us often of some of Shakespeare's beautiful +womanly creations. +</p> + +<p> +The physical attractions of woman have always, +of course, captivated the sterner sex in India, as in +other lands. Her beauty is lavishly described and +painted in warm colours through all Hindu literature. +And she <emph>is</emph> physically beautiful; she will compare +favourably with the fair ones of any land in womanly +grace, in beauty of figure, and in bewitching charm +of manner. +</p> + +<p> +But the standard of womanly grace and beauty is +not precisely the same there as it is with us in the +West. A Hindu and an American have different +<pb n='147'/><anchor id='Pg147'/> +ideals of personal beauty. Though the Aryan type +of countenance may not largely differ East and +West, there are touches of expression and shades of +beauty which correspond respectively to the different +ideals in both lands. May they not have created the +ideals themselves? +</p> + +<p> +The most common results of a Hindu woman's toilet +are the smooth hair, the blackened eyebrow, the +reddened finger-nails, the pendent nose jewels, the +bulky ear-rings, the heavy bangles for ankles and +arms. Without these, life, to the Hindu belle, is not +worth living. On wedding occasions, among the +common folk, red ochre is also daubed over the +throat in ghastly suggestion to the Westerner; but +in glorious attractiveness to the native of the land! +</p> + +<p> +West and East associate a fair complexion with +highest beauty. A fond Hindu mother once came to +the writer moaning that she could not find a husband +for her daughter because she was <q>too black!</q> The +young man of India puts a premium upon every +shade of added lightness of complexion. His taste +is reflected in the universal feminine custom of using +saffron dye to lighten the complexion upon all +festive occasions. +</p> + +<p> +The clothing of the woman of India is exceedingly +attractive. Her pretty garb sets off admirably the +beauty of her person; and, both in inexpensiveness +and grace, and in its contribution to health, is far better +than the complicated extravagance, the heavy +encumbrance and the insanitary tight-lacing of the +West. The women of South India dress with a view +to comfort in the tropics; but they have also, in a +most remarkable degree, conserved appropriateness, +<pb n='148'/><anchor id='Pg148'/> +beauty, and simplicity in their robes. The possibilities +of the one cloth, which is the full dress of the South +Indian woman, as a modest garment and as a charming +full-dress equipment would be a revelation to the +much dressed votary of the West. In the arranging +of this cloth there is considerable scope for ingenuity +and for æsthetic taste; although, in this matter, the +rules of each caste furnish an iron etiquette which +must be followed by the women. Indeed, the +tyranny of Worth in the West is nothing as compared +with caste tyranny as the Fashioner of the East. +This is accounted for by the fact that a woman's +dress must be arranged in such a way as to publish +abroad her caste affiliations. +</p> + +<p> +Woman has a vast influence upon the life of the +people of India. In no other country has she relatively +exercised more power. All this, notwithstanding +the fact that, for more than twenty centuries, +she has had no recognized position in religion +or in society. Her spiritual destiny has been entirely +in the hands of man. By the highest authorities her +salvation has been made entirely dependent upon her +connection with him. She has absolutely no right +of worship of her own. From the cradle to the +grave she is in man's keeping. Until she is married, +supreme obedience to her father is her only safety; +while her husband lives, heaven's blessings can come +to her only through his favour and prayer; and, after +his death, her sons become her lords and the sole +guardians and protectors of her spiritual interests. +All this is everywhere recognized by Hindu society, +and by none more than by the woman herself. +</p> + +<p> +And yet, it is equally true, and a fact of remarkable +<pb n='149'/><anchor id='Pg149'/> +significance, that, in India today, the religious +influence of woman is paramount. She is the stronghold +of Hinduism at the beginning of this twentieth +century. Man, under the growing influence of +western thought, civilization, and faith, has largely +lost his moorings and is growing increasingly insincere +and a trifler with religious beliefs and institutions. +The woman, on the other hand, is a conservative +of the conservatives. In her superstition +she is deeply sincere; her faith has no questionings, +and her piety shapes her every activity. Were it not +for the women of India, Hinduism, with all its +vaunted philosophy, its wonderful ritual and its +mighty caste tyranny, would, within a decade, fall +into <q>innocuous desuetude.</q> +</p> + +<p> +It is a significant fact that in the religion of no +other people on earth does the worship of the female +find so prominent a place. In many parts of the +land <foreign lang='sa' rend='font-style: italic'>Sakti</foreign> +worship, or the worship of goddesses, is +widely prevalent and almost paramount in influence. +It is really the worship of power under a female +form; and the power which these goddesses exercise +is mostly malevolent in its character. The terrible +wife of Siva, in all her dread manifestations, is the +most popular deity, because the most feared in the +land. +</p> + +<p> +It is natural to inquire whether this characteristic +of the Hindu pantheon is not a reflection of the Hindu +mind as to the influence of woman, and as to the +belief of man in the evil character of that influence. +As is the place and power of woman among the men +so is the character and place of the goddesses in the +pantheon of that people. +</p> + +<pb n='150'/><anchor id='Pg150'/> + +<p> +The famous religious reformer Chunder Sen, +though he adopted and used the Lord's Prayer, +changed the form of address from the masculine to +the feminine and said, <q>Our Mother who art in +heaven!</q> The adoration of the female in Hindu +worship was never more marked than at present. +What has Christianity to meet this bent of the Hindu +mind? Or should it be discouraged as an element in +worship? The Romanists meet it by exalting and +giving preëminence to the Virgin Mother. The +Protestants have nothing corresponding to this. +</p> + +<p> +Socially, the Hindu woman is a reactionary of the +most pronounced type; she opposes social reform at +all points—nowhere more than when it is directed to +ameliorate her own condition. Religiously, as we +have seen, she is the slave of man by law and teaching; +yet she rules her household, even in these matters, +with an iron hand. +</p> + +<p> +From her throne in the home she so wields her +sceptre that it is felt also throughout the whole social +fabric. Her beloved lord has perhaps passed through a +university course, is a pronounced social reformer and +discourses in eloquent English, before large audiences +of his admiring countrymen, concerning the mighty +social evils which are the curse of the country; he, +with his ardent fellow-reformers, frames rules which +shall soon usher in the millennium of social reform +and progress! And then he—this man of culture, of +eloquence, of noble purposes and of altruistic ambitions—goes +to his home and meekly submits to the +grandmotherly tyranny which has shaped his life +much more than he knows, and which vitiates and +renders nugatory all his social and other schemes! +<pb n='151'/><anchor id='Pg151'/> +As man has narrowed the scope of woman's life in +that land, so she has given it intensity of power. +</p> + +<p> +And what is more significant, she has become supremely +contented with the narrow sphere which +man has grudgingly given her. And, for this very +reason, she combats every endeavour, on the part of +her friends, to release her from her bondage and to +increase her opportunities and blessings in life. The +old triple slander perpetrated upon India, to the effect +that <q>it is a country in which the women never +laugh, the birds never sing and the flowers have no +fragrance,</q> is a falsehood in all its details. Hindu +women have as merry a laugh as their sisters in any +other land. They have learned to make the best of +their lot and to rejoice in it. +</p> + +<p> +Since the time of the Mohammedan conquest, and +probably long before, the higher class of women +have mostly led a life of seclusion. This is preëminently +true of the northern parts of the country +where Mohammedan influence was strongest and the +Hindu had carefully to protect his wife and daughters +from the coarse Mussulman. In South India this +seclusion is very rare and observed only among the +most aristocratic. The common woman of India +finds ample freedom of intercourse in her town and +village, and figures conspicuously at the great religious +festivals of her land. +</p> + +<p> +Generally speaking, woman is the redeeming feature +of India. She is the ideal home-keeper and +housekeeper. Usually, she is devoted to her husband, +a passionate lover of her children, the conserver +of society, the true devotee in religion. Her lord and +husband has been taught, from time immemorial, to +<pb n='152'/><anchor id='Pg152'/> +keep her in obscurity and to surround her with the +screen of ignorance and narrow sympathies; but she +has magnified the work assigned to her; her excellence +has shown far beyond his; and, in her bondage, +she has built her throne from which she has wielded +her sceptre of love and goodness over him. +</p> + +<p> +She has never aspired to realms not granted to her +by her lawgivers. The modern aspiration of the +<q>new woman</q> of the West does not appeal to her. +She asks only to be let alone in her narrow but, to +her, all-sufficient sphere. +</p> + +<p> +2. But, after all we have said, or can say, of the +power of woman in India, it still remains that, in no +other land, has she suffered such marked disability +and deeper injustice. If her goodness has shone out +of her darkness, it has only served to reveal the more +the sadness of her position. She bears in her condition +the signs of her bondage and humiliation. The +evils of the land have been attributed to her; and +man too often ascribes his own degradation and sin +to the curse breathed upon him by woman. +</p> + +<p> +The proverbs of a country are the truest test of its +sentiments. What have these to say of the woman +of India today? +</p> + +<p> +<q>What poison is that which appears like nectar? +Woman.</q> +</p> + +<p> +<q>What is the chief gate to hell? Woman.</q> +</p> + +<p> +<q>What is cruel? The heart of a viper. What is +more cruel? The heart of a woman. What is the +most cruel of all? The heart of a soulless, penniless +widow.</q> +</p> + +<p> +<q>He is a fool who considers his wife as his +friend.</q> +</p> + +<pb n='153'/><anchor id='Pg153'/> + +<p> +<q>Educating a woman is like putting a knife in the +hands of a monkey.</q> +</p> + +<p> +These are a few of the many proverbs which characterize +woman in one vernacular only. Every other +Indian tongue equally abounds in proverbial expressions +which brand a woman as one of the greatest +evils of the land. Sanskrit writers have exhausted +vituperative language in describing woman. They +represent her as <q>wily, hypocritical, lying, deceptive, +artful, fickle, freakish, vindictive, vicious, lazy, +vain, dissolute, hard-hearted, sinful, petty-minded, +jealous, addicted to simulation and dissimulation. +She is worse than the worst of animals, more poisonous +than the poison of vipers.</q> +</p> + +<p> +These proverbs do not necessarily reveal the depravity +of the Hindu woman; but they do testify +unmistakably to the estimation in which she is held +by man. +</p> + +<p> +The ignorance of woman there is dense and is +probably a fact which closely connects her with the +proverbial expressions concerning her. Her illiteracy +is not an incident in Indian life. It has been, through +the centuries, a settled policy of the land. At the +present time only one woman in two hundred can +read and write in that land of progress. The remarkable +thing is, not that so many are illiterate, but +that even a few have been taught at all, in view of +the attitude of the Hindu mind towards her. In ancient +times there was little to learn, in India, apart +from religion; but it has been the strict injunction of +their Shastras and religious instructors that no man +shall, under penalty of hell, teach to his wife or +daughter the Vedas which are the purest and best +<pb n='154'/><anchor id='Pg154'/> +part of Hindu Scriptures. Any form of useful knowledge +was considered dangerous in her possession. +</p> + +<p> +It is not that woman is wanting in capacity. She +is as bright and as teachable as her brother. All that +she has needed, educationally, has been opportunity; +and this, society has denied her, and this has done +injustice not only to her but, still more, to itself. +</p> + +<p> +Infant marriage has been, for many centuries, a +crying evil in that land. This has brought to woman +a train of evils which have made deplorable her condition +above all the women of the earth. This custom +originated, probably, from a sense of kindness to the +girl herself. It was the expression of a desire on the +part of the parents to insure their daughter, at an +early date, against failure to attain that which all +Hindus regard as the +<foreign lang='la' rend='font-style: italic'>summum bonum</foreign> of a woman's +life—marriage. But, in their short-sighted policy, +they failed to realize the myriad evils which would +follow this pernicious custom. The girl's will or +desire must not be regarded as an element in this +life compact! And, what is worse still, these infant +compacts are necessarily followed by early consummation, +whereby girls enter, in many cases, +upon the duties of motherhood at twelve years of +age. Few, indeed, are permitted to reach full physical +development before they assume the function of +child-bearing. This is not only a serious evil to the +woman herself, it also gives poor chance for the +begetting of a healthy progeny and for the early +training of the same. And it is not strange that the +woman who thus early enters the sphere of motherhood +should become a worn out old woman at thirty-five +or forty years. +</p> + +<pb n='155'/><anchor id='Pg155'/> + +<p> +Much effort has been put forth in India, by Westerners +especially, to make infant marriages impossible, +or at least unpopular. But, little success has +thus far attended this effort. +</p> + +<p> +A small meed of alleviation was gained with much +effort in 1891. It came through the passing of the +<q>Age of Consent Bill</q> whereby the age of a girl's +consent to cohabitation was raised from ten to +twelve. To a Westerner, the blessing acquired by +this bill seems in itself a mockery and only reveals +the appalling cruelty of that people to its girls. +</p> + +<p> +It has been found impossible to touch, much less +remove, the gross evil of infant marriage itself, the +custom which opens wide the door to other ghastly +evils. +</p> + +<p> +The greatest of these is that of virgin-widowhood. +If men will perversely marry their infant daughters +to small boys, it is sure that a considerable proportion +of the boys will die before their marriage is consummated. +Thus, annually, thousands of these poor +girls, who are in absolute ignorance of the situation, +are converted into virgin widows whose condition, +upon the death of their husbands, is instantly changed +from one of innocent childhood pleasure into a sad, +despised and hated widowhood. For, the parents +of the boy sincerely believe that it is her evil star +which has killed the boy whose destiny was blended +with her own. And henceforth she is regarded, not +only by the parents concerned, but by society in +general, as an accursed person, hated for what has +happened to her husband, and also a creature to be +shunned. Her presence must not be allowed on any +festive occasion, lest its evil influence bring sorrow +<pb n='156'/><anchor id='Pg156'/> +and death to others. Thus a child of four or five +years may suddenly have her prospects blasted, her +life embittered and her company shunned by the +whole world, with none to befriend, to cheer or to +comfort her. There are two millions of such sad +and injured ones in India today. Their cry goes up +to God and to man in inarticulate appeal for relief and +redress against a social custom and a religious rule +which consigns them, in their time of greatest innocency, +to a life which is worse than death itself and +which robs them of the protection, love and sympathy +which the whole economy of heaven and earth +should guarantee to them. +</p> + +<p> +Coupled with this terrible fact is the other, that +woman <emph>must</emph> marry in India <emph>anyhow</emph>. No disgrace +and misfortune can befall a woman, according to +Hindu ideas, equal to that of spending her whole life +in maidenhood. This, of course, is connected with +the idea that she has no social status or religious +destiny apart from man. Hence it is that a host of +loving parents, who are unable to find a suitable +match for their daughters, rather than leave them +unmarried, stupidly join them in wedlock to <emph>professional</emph> +bridegrooms. There is, in Bengal, today, a +division of the Brahman caste whose men are professional +purveyors to this silly but prevalent superstition. +They are prepared to marry any number of +girls at remunerative rates. And thus they acquire a +fair income. Each of these men have scores of such +wives and entertains the proud satisfaction, doubtless, +that he is bestowing a favour upon a benighted +community by coupling his name in wedlock with +unfortunate girls who otherwise would be without a +<pb n='157'/><anchor id='Pg157'/> +name or hope among men! A state of society which +renders such a condition of things possible is not +only a disgrace to any community, it is a monstrous +evil against the womanhood of that community. Is it +any wonder, then, that so many of the women of +India, under these circumstances, should commit +suicide? Is it strange that a wife, in such a land, should +find it best to obey and submit to the indignities of the +worst kind from her husband? And is it remarkable +that the Hindu widow, rather than endure the neglect, +the temptations and the obloquy of her widowhood, +should have preferred to practice Suttee and to end +her miseries upon the funeral pyre of her husband? +When we remember that their system consigns one-fifth +of all the women of India—more than 20,000,000 +souls—to this despised and ostracized widow class, +we realize the depth of evil which flows from the +system. +</p> + +<p> +There is still another cruel injustice inflicted upon +the womanhood of India. Many thousands (there +are 12,000 in South India alone) of her daughters are +dedicated in infancy to a life of shame in connection +with temple worship in that land. These women, +the so-called <q>servants of the gods,</q> have been +mostly dedicated by fond mothers to this wretched +life as a thank offering to the gods for blessings received. +This seems very strange when it is known +that all such girls thereby become public characters. +The <q>Dancing Girl</q> of India is thus shut up to her +evil life by those who love her most; and her religious +profession becomes to her the highway to perdition +and a bitter curse to society. Recent effort has +been made, in Bombay, to save such girls by making +<pb n='158'/><anchor id='Pg158'/> +it a legal offence to <q>marry</q> them to the gods and +thus devoting them to a life of shame. But this law +only refers to the dedication of girls of tender age in +Bombay. It is exceedingly sad that, practically, the +whole population is utterly indifferent to this greatest +insult committed against the womanhood of India +and to the coupling of their own religion and their +gods with the ruin of the soul and body of many +thousands of the daughters of the land. +</p> + +<p> +It is not remarkable, under these circumstances, +that among all the people of India the birth of a +daughter is the most unwelcome of domestic events. +The evils which surely await her, and the greater +possibilities of sorrow and suffering which surround +her, the great burden of expense and of trouble +which her training, and especially her marriage, will +entail upon the family—all combine to make her +birth a much dreaded event. +</p> + +<p> +The large expense, in the shape of the marriage +dowry and the wedding expenses which have to be +incurred among nearly all classes in connection with +the disposal of their daughters, only make this situation +the more emphatic. +</p> + +<p> +The practice of infanticide, so extensively found +in India, was the direct result of this difficulty. +For instance, among the noble race of Rajputs +in North India it was found, some years ago, +that, in a community of 30,000, there was not a +single girl! Every daughter that was born was +killed. The higher the rank of the family the more +constant and systematic was the crime. <q>Thus, +while an unmarried daughter in India is looked upon +as hopelessly disgraced, a son-in-law cannot always +<pb n='159'/><anchor id='Pg159'/> +be found unless the father of the girl is prepared to +pay highly, and the marriage of a daughter may +mean the ruin of a family. Rather than incur this +danger, the Rajput preferred that his daughter should +perish. And though the government has enacted +stringent laws against this custom, it is not entirely +eradicated yet.</q><note place='foot'>Sir John Strachey's +<q>India,</q> page 311.</note> +</p> + +<p> +Thus the Hindus have wittingly and unwittingly +placed many of the most serious disabilities of life +upon their women. And the greatest evil of it is +that the woman has become so hardened to her lot +that, like the prisoner of Chillon, she has become +enamoured of her chains and is most loathe to part +with her bondage. +</p> + +<p> +3. But the dawn of a new day has risen upon +India. It is the day of woman's emancipation. A +new spirit, during the past century, has entered that +land, and the welcome era of brighter blessing, greater +appreciation and larger opportunity for woman has +actually begun. One has only to study the laws +which, during the nineteenth century, were enacted +in India with a view to removing the terrible evils +and crimes which were committed under the sanction +of Hinduism; and he will find that not a few are +directed towards the amelioration of the condition of +woman. Such inhuman customs as +<foreign lang='sa' rend='font-style: italic'>suttee</foreign>, the murder +of children, the dedication of girls to lives of +shame—these have been removed in whole or in +part; and, by the <q>Age of Consent Bill</q> and other +similar half measures, the beginning has been made +in introducing a day of better things for the women. +</p> + +<p> +Many of the efforts of Hindu Social Reformers are +<pb n='160'/><anchor id='Pg160'/> +directed towards the removal of some of the disabilities +under which woman lives. It is true that the +woman of India cannot expect, for a long time, much +help from her own people. Even the Social Reformers +among them are so few in number, are so half-hearted +in their measures, and are so unwilling to +deny themselves in behalf of the cause which they +advocate, that little can be expected from them. +And yet, it must be said that in a few matters of importance +Hindu sentiment is slowly moving in the +right direction. As a Social Reformer, the Hindu is +a poor success; but he is not a fool; he can see that +the situation, so far as woman is concerned, is becoming +increasingly untenable and flagrantly inconsistent +with the growing light of today. The hope +is that he will yield, with increasing readiness, to the +pressure brought to bear upon him by Western sentiment. +</p> + +<p> +The presence of many women of the West in that +land has been a standing rebuke to the Hindu social +situation. These women have done not a little to +stir within their Eastern sisters a desire for something +better. They open their eyes to the contrasted +conditions of the women of the East and of the +West. When they shall have aroused the women of +India to the desperateness of their condition and to +the urgent need of reform and relief, the battle will +be more than half fought and victory will be in view. +For, when the Eastern woman herself will vigorously +demand her emancipation, man will yield it to her. +The Dufferin Hospitals are a noble tribute to the +active interest of the good lady whose name they +bear; and the sympathetic endeavour of Lady Curzon +<pb n='161'/><anchor id='Pg161'/> +for the elevation of India's women are but suggestive +of considerable work which the fair sex of the West +have rendered and are rendering in behalf of their +Indian sisters. +</p> + +<p> +Protestant Christian missions have been pioneers +in this great movement towards the emancipation of +the women of India. American and English women, +connected with these missions, have given themselves +to the redemption of their sisters. More than +one thousand of these good women are devoting +their lives to the salvation of India through the elevation +of the women of the land. Thousands of +schools are conducted by them in which a host of +young girls are receiving that training which Hinduism +has proscribed for many centuries. And through +these schools, and by means of at least two thousand +Bible Women, trained by them, they have access into +hundreds of thousands of Hindu homes where they +reveal to the women and girls a broader horizon of +life and give a new conception of the privileges and +opportunities which are opening today before them. +They are creating among the women a spirit of unrest +which is the dawning of a new ambition for +greater things in life and service. The very presence +of these foreign ladies suggests to their Indian sister +a new sphere broader than the home, and a new opportunity +pregnant with rich blessings to the land. +</p> + +<p> +Under the influence of these missionary efforts and +of the less thorough training given in government +schools, Hindus themselves are beginning to bestir +themselves and to establish schools for their daughters; +and thus we trust that coming years will not +only witness a change of thought among Hindus +<pb n='162'/><anchor id='Pg162'/> +concerning women, but also a new line of indigenous +activity for their elevation. +</p> + +<p> +There is further ground for encouragement; for +the Hindu man of culture is growing increasingly +sensitive to the wide gulf which lies between him and +his absolutely untrained wife. He sees that, while +the Western woman is suited in every way to become +the companion of, and a helpmeet to, her +husband, his own little wife is fit to be neither. +Even when not separated from him by a disparity of +many years in age, he finds that she has absolutely +no interest outside the walls of her home and has +not the first qualification to discuss with him or to +help him by advice in any matter pertaining to his +work or profession. So he, under the new light of +modern times, is increasingly ambitious to have a +wife of the new training and of the larger horizon, +and is willing to pay a premium for her in marriage. +And this, itself, is beginning to create a market for +educated women even in that stronghold of conservatism, +the Brahman caste. +</p> + +<p> +Thus the effort of Christian missions in the development +of womanhood is acting like leaven upon the +whole social mass. +</p> + +</div> + +<pb n='163'/><anchor id='Pg163'/> + +<div rend='page-break-before: always'> +<index index="toc" level1="Chapter VI. The History Of Christian Effort In India."/> +<index index="pdf" level1="Chapter VI."/> +<head type='sub'>Chapter VI.</head> +<head>The History Of Christian Effort In India.</head> + +<p> +Christianity found very early entrance into +India. How early we cannot definitely say. +The Syrian Church of Malabar traces its +legendary origin to the <q>doubting disciple,</q> by +whose name it loves to be called. The Romish +Church also warmly supports this contention and +exalts St. Thomas to a high place as the Patron Saint +and Apostle of India. +</p> + +<p> +Careful historical investigation entirely overthrows +this old claim. The Thomas legends probably owe +their existence to the natural desire of the Syrian +Christians to connect their history with Apostolic +origin and sanction. The name may also be confounded +with a later Thomas, several of whom were +conspicuous in the annals of the India Syrian Church. +</p> + +<p> +The ancient vagueness of the name <q>India,</q> has +also, doubtless, had no little influence in the formation +of these legends. In the beginning of the +Christian era <q>India</q> was a term of much wider +application than at present. It included several +countries in Southwestern Asia, and even a portion +of Africa. While St. Thomas may therefore have +laboured and died in <q>India,</q> it does not at all follow +that his field of labour was within the limits of the +peninsula now called by that name. Indeed, many +<pb n='164'/><anchor id='Pg164'/> +historical incidents and facts agree in disproving +Apostolic connection with the rise of Christianity in +India. +</p> + +<p> +Pantænus, the saintly and learned Presbyter and +Christian philosopher of Alexandria and the renowned +teacher of the illustrious church fathers, +Clement and Origen, is the first honoured name which +finds historic sanction in the grand roll of Christian +missionaries to India. He visited Malabar, South India, +during the last decade of the second century. +He was a man wonderfully equipped by deep spiritual +insight and piety and also by philosophic training +and metaphysical acumen to become the messenger +of Christian truth and life to the Buddhists and +Brahmans who lived side by side in South India in +those days. +</p> + +<p> +We know little of his work in that land. He +found in Malabar a colony of Jewish Christians who +possessed a copy of the Gospel of Matthew in the +Hebrew tongue, said to have been given to them by +the Apostle Bartholomew. It is not known, however, +whether this last named apostle laboured among +these Christians in that region. +</p> + +<p> +Probably a century later that Christian community +formed connection with Antioch, Syria, which was +the first of all Christian missionary centres; but which, +through its Nestorian faith, soon lost its missionary +ardour. +</p> + +<p> +1. And thus emerges out of the darkness into its +long and unique history the Syrian Church of Malabar. +</p> + +<p> +It has passed through many vicissitudes and has +lost much, if not all, of its positive Christian influence +and missionary character. During a recent visit to +<pb n='165'/><anchor id='Pg165'/> +that region I was saddened by the sight of this Christian +community which had lived all these centuries in +the centre of a heathen district with apparently no +concern for the religious condition of the surrounding, +non-Christian, masses—content to be as a separate +caste without religious influence upon, or ambition to +bring Christ into the life of, its benighted neighbours. +</p> + +<p> +This church has survived its own apathy, on the +one side, and Roman Catholic inquisition on the +other, and appears before the world as what it really +is—the only indigenous Christian Church in the peninsula +of India. It enjoys the unique distinction of +having lived more than a millennium and a half in a +heathen land, for a thousand years of which it was +entirely surrounded by a non-Christian people. +</p> + +<p> +During the last half century it has been considerably +influenced by the work and example of the +Church Missionary Society which is established in +that region. Through this influence a Reformed +Syrian Church has come into existence which promises +to do much for the whole community in ideals +and life. The Syrian Church has hitherto been +greatly cursed with the trinity of evils—ignorance, +ceremonialism and superstition. It was not until +1811 (at the suggestion of an Englishman) that it +translated a part of the Bible (the four gospels) into +the vernacular. And this is the only translation of +the Scriptures ever made and published by the natives +of India. +</p> + +<p> +The Syrian Church now numbers 248,741. That +part of the Syrian community which the Romish +Church compelled, by the inquisition, to unite with +it numbers 322,586. +</p> + +<pb n='166'/><anchor id='Pg166'/> + +<p> +2. From the fourteenth century the <hi rend='smallcaps'>Roman Catholic +Church</hi> has continued to send out her emissaries +and missionaries to that land. +</p> + +<p> +Jordanus and his brave band of missionary associates +were her first representatives. +</p> + +<p> +But it was only from the arrival of Vasco da Gama +and the Portuguese conquest four centuries ago, that +the influence of that Church began to be seriously +felt and its triumphs recorded. +</p> + +<p> +By the sword and cruel Inquisition not only were +Syrian Christians compelled to transfer their allegiance +to the Pope; non-Christians also were, for +perhaps the second time in the long history of the +land, subjected to the bitter restraints and inhuman +inflictions of religious persecution. It is a curious +fact that the hideous and bloody monster of religious +intolerance was hardly known in India until, first, the +followers of Mohammed and, secondly, the disciples +of the meek and lowly Jesus began to invade the +land. +</p> + +<p> +Then follow the devoted and heroic labours of the +saintly Xavier. He was a man of princely extraction, +of royal bearing, of Christian devotion and self-denial. +He wrought, according to his light, with +supreme loyalty to his Lord and with a divine passion +for souls in South India. Many thousands of the poor +fishermen on the coast was he permitted to baptize +into the Christian faith. It is much to be regretted +that, like nearly all subsequent Romish missionaries, +he gave himself, all but exclusively, to the ceremonial +salvation, rather than to the ethical transformation +and the spiritual regeneration, of the +people. It has always been a much easier thing, in +<pb n='167'/><anchor id='Pg167'/> +India, to gather the people for the reception of the +mystical ordinances of our faith than it has been to +prepare them, by patient teaching and guidance, to +exemplify its precepts by their lives. +</p> + +<p> +After Xavier came the accomplished and wily +Jesuit, Robert de Nobilibus—the nephew of Cardinal +Bellarmine. A believer in the Jesuitical principle that +the end justifies the means, and ardently desiring to +bring the Brahmans over to his faith he proclaimed +himself, and in every way assumed the rôle of, <q>the +Western Brahman.</q> He lived scrupulously as a +member of that haughty caste and, until recalled by +the Pope on account of his deception, wielded much +influence over the Brahmanical hierarchy in Madura. +</p> + +<p> +Men of great power and supreme devotion to their +faith followed as representatives of that great Church +in India. Such names as de Britto, Beschi, the Abbe +du Bois are a crown of honour to that community. +Many like them spent lives of great self-denial for +the cause of Christ and faithfully wrought for the +redemption of the people; so that at present the +power of the Romish Church and the devoted energy +of its leaders are known in every section of the +Peninsula. After nearly six centuries of effort its +community in India has reached the total of 1,524,000 +souls. For a long time, it has not enjoyed much increase +in its membership. In many places it finds +numerous accessions; but not a few of its people +backslide and return to their ancestral faith. The +marked defects of Romanism in that land have been +its concessions to, and compromise with, the religion +of the land both on the side of idolatrous worship +and of caste observance. I have discussed the subject +<pb n='168'/><anchor id='Pg168'/> +with Indian Roman Catholics in the villages and +find that to them the worship of saints, through their +many obtrusive images, is practically the same as the +idolatry of the Hindus—the only marked difference +being in the greater size of the Romish images! In +like manner the Jesuit has adopted and incorporated +into his religion, for the people of that land, the +Hindu caste system with all its hideous unchristian +divisions. All this makes the bridge which separates +Hinduism from Roman Catholic Christianity a very +narrow one; and it reduces to a minimum the process +of <q>conversion</q> from the former faith to the +latter. But an easy path from Hinduism to Christianity +means an equally facile way of return to the +ancestral faith. If the Hindu has little to surrender +in becoming a Christian, neither has such a Christian +any serious obstacle to prevent his return to Hindu +gods and ceremonies when it suits his convenience +to do so. Hence it is that the new accessions to +Romanism hardly exceed the number of those who +leave it in order to resume their allegiance to the +faith of their fathers. +</p> + +<p> +3. <hi rend='smallcaps'>Protestant missionary effort</hi> began late. In +India it was introduced with the Dutch conquest in +the early part of the seventeenth century. But the +proselytizing methods of the Dutch in those days +savoured too much of the Romish inquisition under +the Portuguese. When the pressure of religious +compulsion by the civil government was removed, +consequent upon the English conquest in Ceylon and +India, the people apostatized in a body. +</p> + +<p> +(<hi rend='italic'>a</hi>) It was not until the truly Christian King, +Frederick IV. of Denmark, took, himself, a religious +<pb n='169'/><anchor id='Pg169'/> +interest in that land at the beginning of the eighteenth +century, and sent, at his own expense, the first two +Protestant missionaries to Tranquebar on the east +coast, that really consistent Protestant effort for the +redemption of India began. +</p> + +<p> +Zeigenbalg and Plutschau, the two pioneers who +were sent to Tranquebar, arrived in 1706. They +inaugurated the great work of Protestant Christianity +for the spiritual regeneration of India, and will +always find an honoured place among the heroes of +the cross. +</p> + +<p> +Zeigenbalg was a man of great piety and of intellectual +resources. He died in 1719 after a most successful +service of unremitting toil. He gathered +hundreds of converts into the Christian fold, established +schools and erected a beautiful church edifice +which stands today as the oldest Protestant Mission +Church in the East. Above all, he felt that an open +Bible in the vernacular was essential to the conversion +of India; and he therefore gave himself to the translation +of God's Word. He was not able to complete +this work; it did not issue from the press until 1725. +This Tamil version of the Bible was the first translation +of God's Word in India and in all the East; and +it stands today as a monument to his intelligent +labours and to those of his worthy successor, Schultze. +It also represents the beginning of a new era of missionary +effort in the country. The Roman Catholics, +during all their stay in that land have done nothing +towards giving to the people the Bible in their native +tongue. It was not until the year 1857 that, stirred +by Protestant example, they published their first and +only translation of any portion of God's Word in any +<pb n='170'/><anchor id='Pg170'/> +of the South India vernaculars—that of the Tamil +Gospels and the Acts of the Apostles. +</p> + +<p> +Schultze spent fifteen years in Madras and left a +congregation of 700 persons there. From Tranquebar, +as a centre, missionary effort spread extensively +throughout the Madras Presidency. This was done +through German missionaries supported mainly by +English funds furnished by the Society for the Propagation +of Christian Knowledge. +</p> + +<p> +Perhaps the most commanding figure connected +with that work and century was Frederick Schwartz, +the missionary statesman and apostle who arrived in +India in 1750. His efforts extended throughout the +Kingdom of Tanjore and even to the Madura and +Tinnevelly districts. Through all these regions his +power was felt and, in company with a few other +worthy souls, he laboured with distinguished faith, +wisdom and heroism. The Protestant Native Church +which has so flourished in Tinnevelly and Madura +found its origin and first success under his guidance. +He spent forty-eight years in unremitting effort, influenced +powerfully all missionaries who came in +contact with him, and passed on to his reward in +1798. +</p> + +<p> +Thus, before the close of the last century, at least +50,000 Tamilians had been baptized in connection +with this Protestant effort. When we bear in mind +the fewness of the agents, and the very limited +tract of country which they occupied, it is a matter +of considerable astonishment that so many converts +were every year baptized in the various missions. +In Tranquebar alone, in nineteen years, there were +19,340 persons baptized; and during the century, the +<pb n='171'/><anchor id='Pg171'/> +entire number of converts was nearly, if not quite, +double this amount. In Madras, as many as 4,000 +natives were received into the Christian church. The +Cuddalore Mission, notwithstanding its great troubles, +yielded between 1,000 and 2,000 converts; the Trichinopoly +Mission, more than 2,000; the Tanjore Mission, +about 1,500; and the mission established at +Palamcottah in Tinnevelly in 1785, also a few. +</p> + +<p> +It is impossible to know exactly the number of the +native Protestant Christian churches and congregations +existing at the beginning of the last century, or +the number of the Christian community in the Presidency. +</p> + +<p> +Probably only a few thousand remained to await +the dawn of the new century. +</p> + +<p> +From Madras, down South as far as Palamcottah, +infant Christian communities existed. But they did +not largely flourish until new missionary societies +were organized and a larger force of missionary +workers were sent to strengthen and push forward +the work established. +</p> + +<p> +And it is very unfortunate that, with much good, +not a little evil was found among these few Christians +whom the eighteenth century bestowed upon +the nineteenth. Mr. Sherring truly says,—<q>That +many of the converts were sincere and genuine, we +cannot doubt. Yet it is certain that the permission +to retain their caste customs and prejudices throws +considerable suspicion on the spiritual work accomplished +among them. The Danish and German missionaries +soon perceived the formidable influence of +caste as an opponent of the Gospel, unless they were +ready, like the Roman Catholics, to enlist it on their +<pb n='172'/><anchor id='Pg172'/> +side, by permitting it to be retained in the Christian +churches established by them. They chose to make +caste a friend rather than an enemy. In doing this, +however, while they made their path easier, they +sacrificed their principles. They admitted an element +into their midst which acted on the Christian community +like poison.</q> And this poison is still exercising +a potent influence upon a no small portion of +the Protestant Native Church in South India. A bad +beginning in this respect has facilitated an evil continuance. +</p> + +<p> +The closing years of the eighteenth century carry +our interest to North India and are notable as the beginning +of the organized missionary effort of the English +people for the redemption of India. +</p> + +<p> +(<hi rend='italic'>b</hi>) The Anglo-Saxons seem to have been the last +among Christian peoples to awake from the lethargy +of a self-centred, self-seeking Christianity, and to +enter upon the great missionary campaign for the +conquest of the world for Christ. It is true that the +Society for the Propagation of the Gospel received +its first charter in 1701. But for more than a century +of its history it did not concern itself about carrying +the Gospel to the heathen races. It seems strange +that, up to that time, both the Protestant clergy and +laymen of Great Britain and America felt little or none +of that sense of obligation for the conversion of the +non-Christian world to Christ which has now become +so universal a conviction and a passion among them. +</p> + +<pgIf output='txt'><then> + <p rend='text-align: center'>[Illustration: American Church In Southern India.]</p> +</then><else> + <p rend='text-align: center'> + <figure url="images/012.png" rend="width: 100%"> + <head>American Church In Southern India.</head> + <figDesc>American Church In Southern India.</figDesc> + </figure> + </p> +</else></pgIf> + +<p> +In the work of rousing the English to this grand +world-wide enterprise William Carey acquired well-earned +distinction. Though of humble origin and +wanting in early training, his spiritual vision and +<pb n='173'/><anchor id='Pg173'/> +contagious enthusiasm made him a leader of power. +Thus, God chose a cobbler youth to lead the Christian +hosts of England out of the bondage of narrow religious +sympathies into a world-wide conquest of +souls for Christ. Carey's efforts in England were +unremitting, and the contagion of his burning altruism +spread everywhere notwithstanding much +opposition and contempt met from a certain class. +</p> + +<p> +His early efforts at home were supplemented by a +missionary life in India so remarkable in its self-denying +devotion, so characterized by distinguished +ability and linguistic genius, and so notable in wisdom +and persistence under the greatest difficulties that his +name will ever stand preëminent in all the annals of +missionary effort. +</p> + +<p> +But it was very sad that, while <emph>Christian</emph> England +was waking out of her lethargy to her spiritual opportunities +and duties in India, <emph>commercial</emph> England +threw herself across the path and denied the right of +Christian service for the Christless people of that +land. +</p> + +<p> +Carey found no welcome or even permission to +work in British India. He was compelled to flee +from the territory of the East India Company and to +find refuge and opportunity for missionary work +under the more enlightened and progressive rule of +the Danish in Serampore. It was from that place +that he directed his missionary effort in India and +found the long-sought opportunity to serve his +Master in that heathen land. It was there that, in +company with his worthy associates, Marshman and +Ward, he built up a Christian community and translated +and published the Word of God into many +<pb n='174'/><anchor id='Pg174'/> +oriental tongues. The success and achievements of +Carey would be regarded as phenomenal in the case +of any missionary. But when it is remembered that +he was compelled to support himself and his mission, +in considerable part, through his income in +secular pursuits; when it is also known that his wife +was, for many years, a wreck, mentally, and therefore +a source of great care and anxiety to him, how +wonderful must have been his faith, his persistence, +his intellectual endowments and his love for the +people of India to have led him to accomplish so +much for the cause of Christ in that great land! +</p> + +<p> +Carey's life and example wrought wonders in its +influence upon others of his countrymen. Among a +noble band of followers is found the devout and +pious enthusiast Henry Martyn who, during his too +brief career as a chaplain in India, found time to commend +his Master and His Faith to many in that land +of darkness and death. Martyn was a worthy example +of what a consecrated chaplain can do for the +Christian cause, beyond the strict performance of his +priestly functions—an example which was perhaps +never more needed in India than at present when so +wide a gulf is found between the ordinary chaplain +and the missionary. +</p> + +<p> +As a result of this missionary revival there also +came into existence not a few hopeful, vigorous +missionary societies. First among them was the +London Missionary Society which entered, in 1795, +upon its grand career of world-wide endeavour. +After that, was organized (in 1799) the Church Missionary +Society. Both of these organizations, at the +opening of the new century, began to put forth their +<pb n='175'/><anchor id='Pg175'/> +best energies for the salvation of India. Then a host +of other lesser, but equally determined, agencies followed +in their train and made India their special field +of activity. +</p> + +<p> +In addition to distinctively English societies there +were organized, also, separate Scotch, Irish and Welsh +movements for work in the land—each nation vying +with every other in the work of upbuilding there the +Kingdom of Christ. +</p> + +<p> +Among the British societies the Church Missionary +Society, the Society for the Propagation of the Gospel, +and the London Missionary Society have done +most extensive service and have been markedly +blessed with growing communities and effective +organizations for work among the people. +</p> + +<p> +Each nationality also represents a separate type of +life and activity. The English missions, for instance, +are strong in their wise organization and effective administration. +The Scotch, on the other hand, have a +genius for thoroughness in everything, especially in +educational work. The names of the greatest missionary +educators of India are, almost without exception, +Scotch. They have dug deep foundations +and have aimed, by means of their splendid schools, +to excel in the work of directing the thought of, and +imparting a new philosophy to, the rising generation +of Indians. If their results have not been statistically +impressive, so far as converts are concerned, they +have had preëminence in the task of transforming +the thought and of leavening the institutions of the +land. For instance, Alexander Duff—the father of the +higher educational work of missions, a man mighty +in thought and kindled with a sublime faith and a +<pb n='176'/><anchor id='Pg176'/> +Christian enthusiasm—did not number many converts +as the result of his college training of the young. +But every convert under him counted for something +in the Christian Church. It is said that, of the forty-eight +educated men who were won to Christ through +his mission in 1871, nine were ministers, ten were +catechists, seventeen were professors and high-grade +teachers, eight, government servants of the higher +grade, and four, assistant surgeons and doctors. +Similar to the work of Dr. Duff in Calcutta was the +work of Dr. Wilson in Bombay and is the effort of +Dr. Miller, at present, in Madras. Mission results +must be weighed as well as measured. +</p> + +<p> +As a contrast to this thought-directing and leavening +work of the Scottish Churches may be placed the +work of the Salvation Army in India. This unique +organization invaded that great land nearly a quarter +of a century ago. Believing that existing missionary +organizations and methods of work were too dignified, +staid and inadequate for best results, the leaders +of this movement introduced its cyclone methods +and proposed to take India by storm. They began by +insisting upon all their European officers conforming +to native custom, in clothing and diet. Their appeal +was simple even if their work was narrow and noisy. +It was a call upon all to immediate repentance and to +a belief upon the Lord, Christ, for salvation. They +ignored the Sacraments of the Church and, for a while, +even emulated the Hindus by daubing their religious +emblems upon their foreheads. +</p> + +<p> +But their appeal fell flat upon a people who had no +Christian heritage or training; and their genuine +forms of self-denial and methods of adaptation, instead +<pb n='177'/><anchor id='Pg177'/> +of producing popular admiration and attachment, +soon produced pity and even contempt. If +the officers were men of spiritual ardour and were +kindled with a passion for the salvation of India, +they were also, on the whole, untrained and uncultured. +They not only disobeyed their Lord in neglecting +the Sacraments, they did not and could not +understand the people and their religion. By ignoring +all sanitary rules many of them vainly sacrificed their +lives to the Cause. +</p> + +<p> +Considering the money expended, the precious +lives sacrificed and the efforts exhausted during this +quarter of a century the results achieved by this +organization have been painfully, though not unexpectedly, +small. It clearly illustrates and emphasizes +the fact that India is not to be won for Christ by a +campaign of ignorance and noise, however largely it +may be enforced by altruistic fervour. And it should +not be forgotten that the army officers have not +scrupled to enter territory already occupied by Christian +missions, to cause unspeakable annoyance to +workers on the field, and to fill up more than half the +ranks of their <q>soldiers</q> with people who already +claimed allegiance to Christ in connection with well-established +missions. +</p> + +<p> +(<hi rend='italic'>c</hi>) Australia has recently fallen into the ranks of +those who carry the Gospel to India. One Faith +Mission in Western India is almost entirely conducted +by men and women of that country. A Baptist +Mission also is maintained by them there. And not +a few of the strong members of British missions are +Australians; these, with their work, are supported +by the churches which sent them forth. +</p> + +<pb n='178'/><anchor id='Pg178'/> + +<p> +(<hi rend='italic'>d</hi>) Protestant Europe has not been conspicuous +for its missionary effort. And yet India owes a large +debt to the Christians of the Netherlands, Germany, +Denmark and Sweden for their effort to present to +them the message of life. As we have seen, the +Dutch, upon their first conquest in the East, sought +to introduce their faith among the people. The first +Protestant missionaries who gave their life for India +were Danes. They were supported by the private +resources of their own king. In early times Danish +settlements in India were the refuge of Gospel messengers +to that land. They protected them against +the unchristian narrowness and persecution of the +East India Company. The Danish settlement of +Serampore gave the only opportunity to Carey and +his associates for a home and for missionary work. +</p> + +<p> +The Bible was the first time translated into an +Indian vernacular (Tamil) by our Continental brethren, +and the first vernacular Christian books were +printed in Germany. +</p> + +<p> +At the present time they are giving themselves +more fully than ever before to the work of India's +redemption. There are eight Continental Missions +conducted there, some of which have achieved considerable +success. The Leipzig Evangelical Lutheran +Mission has fallen heir to the first Danish mission +established at Tranquebar. It has at present a strong +force of workers, and they are scattered through +several Districts in South India, are doing solid and +substantial work and have gathered a numerous +Christian community. +</p> + +<p> +Perhaps the most successful of these European +missions is the Basil German Evangelical Mission, +<pb n='179'/><anchor id='Pg179'/> +which is established upon the southwestern coast. +It is well organized, has a thorough educational system +and is embued with a strong evangelistic spirit. +Connected with this mission is an extensive and +prosperous Industrial Mission. With the German +spirit of thoroughness they have developed, more +largely than any other mission in India, the industrial +department, until it is now well established and fully +self-supporting. +</p> + +<p> +All these European missions are systematic and +painstaking in the work which they are carrying forward. +In some respects this gives them well-earned +distinction. But, on the other hand, they labour +under a serious disability in having to acquire the +English as well as the vernacular of the people after +arriving in the land. They are also extremely conservative, +not to say antiquated, in their methods; +and they have not, in most cases, learned to hate and +antagonize, as they should, the terrible caste system +of the country. +</p> + +<p> +(<hi rend='italic'>e</hi>) The American participation in the Christian conquest +of India began early. It was the perusal of the +Life of David Brainerd, the American missionary +saint, which kindled the missionary zeal of William +Carey in England. On the other hand, the Life of +Carey had no small influence, at the beginning of the +nineteenth century, in giving irresistible impulse and +definiteness of purpose to that noble band of American +missionary pioneers—Mills and Nott, Newell and +Judson. And their consecrated enthusiasm and purpose +to labour for the conversion of the heathen nations, +in its turn, led, in 1810, to the founding of the +first foreign missionary society in the United States—the +<pb n='180'/><anchor id='Pg180'/> +American Board of Commissioners for Foreign +Missions. +</p> + +<p> +The first field chosen by this society for its activity +was India. It represented to them both the greatest +need and the best opportunity for Christian work. +</p> + +<p> +Thus the first organized attempt of the Christian +Church of America to reach and to redeem the +heathen world was directed towards the land of the +Vedas. And the first band of missionaries which +that, now venerable, Board sent forth into the harvest +went, with eager anticipation and earnest prayer, to +that ancient and benighted people. +</p> + +<p> +But how great must have been their disappointment +and sorrow, upon their arrival, to be refused +permission by the Honourable East India Company to +land in Calcutta. With sad hearts they turned their +faces towards Bombay, hoping that God would open +the way to their entering upon missionary service +there. This again was denied them and they fled to +Cochin, but were seized and brought back to Bombay +to await the arrival of an American ship to convey +them home. It was just then that their prayer was +answered and the Lord of Hosts came to their succour +and opened wide the door of that land to the missionary +labourer. A new charter was granted by the +British Parliament to the East India Company. In +that, insistence was made that the Christian missionary +be permitted to prosecute his work for the +heathen of that land unmolested. This charter +was granted in 1813, while the Americans were still +held in durance in Bombay. +</p> + +<p> +It was the Magna Charta of missions for India; and +from that time until this the Christian missionary has +<pb n='181'/><anchor id='Pg181'/> +found permission to preach his message in that land. +He has also enjoyed there ample protection in the exercise +of all his religious duties and work as a messenger +of Christ. By this charter missions received +State sanction to obey heaven's command, and missionaries +of all lands came to enjoy, on British territory +in the East, the undisputed right to carry the +gospel of our Lord to heathen people. +</p> + +<p> +The impatient little band of missionaries were +therefore released at Bombay; and from that day +until this America has found joy in her effort to +convey her spiritual blessings to that land. Adoniram +Judson, having become a Baptist, was directed +by Carey to Burma where he laboured for many years +with apostolic zeal and with distinguished success. +The nearly 150,000 native Christians of Burma today +owe their conversion largely to Judson's wise initiative, +resistless energy, grand Christian faith and +inspiring example. +</p> + +<p> +Mills, who was the leader in the early band of +students whose zeal led to the organization of the +American Board, found his field of service on the +West coast of Africa, whence also he was early +called to his heavenly reward. +</p> + +<p> +The saintly Harriet Newell, wife of another member +of this distinguished company, died on the Isle +of France, and her sorrowing husband returned to +Bombay and rejoined his brethren Hall and Nott. +These three, therefore, were the founders of this first +American Mission in India—now called the American +Mahratta Mission. Bombay, Ahmednaggar and +Sholapur are its principal centres of work; and it +covers a field whose population is between three and +<pb n='182'/><anchor id='Pg182'/> +four millions. It has had distinguished success and +has gathered the largest native community among +the Protestant missions of Western India. +</p> + +<p> +In 1834 the same society established its South India +Mission at Madura. This was an offshoot from the +Jaffna Mission which was founded in 1815 in that +northern corner of Ceylon. The Madura Mission has +prospered, has 18,000 in its Christian community, +and is regarded as one of the best organized missions +in the country. +</p> + +<p> +In 1834 the American Presbyterians, while yet connected +with the American Board, established in the +Northwest their large and successful mission. Its +centres of work are Lahore, Lodiana, Futtegarh, +Dera-Dun and Allahabad. This mission has done +excellent work and has attained high eminence among +the missions of North India, both for its educational +work, its leavening influence and for its evangelistic +zeal. A number of its missionaries suffered martyrdom +during the terrible Sepoy Mutiny of 1857. It +was from that mission that the first call to universal +prayer for the conversion of the world was sent +forth. And thus was founded the Week of Prayer +which now finds such general observance among +Protestant Christians. +</p> + +<pgIf output='txt'><then> + <p rend='text-align: center'>[Illustration: College Hall Of The Madura Mission.]</p> +</then><else> + <p rend='text-align: center'> + <figure url="images/013.png" rend="width: 100%"> + <head>College Hall Of The Madura Mission.</head> + <figDesc>College Hall Of The Madura Mission.</figDesc> + </figure> + </p> +</else></pgIf> + +<p> +In 1836 the Baptists established for Telugu people, +on the southeastern coast, the famous <q>Lone Star +Mission.</q> It has had such phenomenal success that, +though established only in 1840 in a purely heathen +field, and notwithstanding the fact that the first +twenty-five years of its efforts were barren of outward +results, it is to-day by far the largest mission +in India, having 53,790 communicants and a community +<pb n='183'/><anchor id='Pg183'/> +of 200,000. Its chief centres of work are +Ongole and Nellore. +</p> + +<p> +The Rev. Samuel Day was sent out by the society +in 1835 to Chicacole, but in 1837 removed to Madras. +After three years' labour there he resolved to establish +a mission among the Telugu people, and so removed +to Nellore and commenced work there in March, +1840. The unproductiveness of the work in the early +history was such that the abandonment of the mission +was several times under consideration. But in +1866 prosperity dawned. Later followed the great +accessions which have, up to the present, continued +in greater or less degree and which have been on a +larger scale than in any other field in South India. +<q>The history of Christianity, in all ages and countries, +shows nothing which surpasses the later years +of this mission in spontaneous extension, in rapidity +of progress, in genuineness of conversions, in stability +of results or in promise for the future.</q> The +church organized with eight members by Dr. Clough +at Ongole in 1867 numbers now its thousands. The +great famine of 1877 presented a large Christian opportunity +which was eagerly seized by Dr. Clough, +himself a civil engineer, in the conduct of large +famine relief works under government and in the +Christian instruction of many thousands who laboured +under him. This itself created a wonderful movement +which has been marvellously used of God in the +conversion of the people. Nearly all of these converts +have come from the lowest class of society. +But at present the higher classes are beginning to +consider the claims of the Gospel. It is natural that +the most serious problem and principal concern of +<pb n='184'/><anchor id='Pg184'/> +this mission has been to keep pace with the movement, +and to train suitable agents for the guidance +and instruction of the incoming thousands. It has +also been largely blessed in this line, as its various +and growing institutions testify. +</p> + +<p> +As the Madura Mission was the daughter of the +Jaffna Mission so the Madras section of the Madura +Mission, in the year 1851, became the mother of a +vigorous daughter. For the members of the Scudder +family—a family famed in missionary annals—were +appointed to the District of Arcot, some seventy +miles south of Madras, and there began a work under +the American Dutch Reformed Church which has +rapidly grown into power and promise. +</p> + +<p> +In the year 1856 the Methodists of America entered +upon their great work in that land. With their +wonted zeal and evangelistic fervour they carried forward +a vigorous campaign in North India. They +early found an opening among the outcaste people +as the Baptists had found among the same in the +South; and they eagerly entered the open door and +vigorously prosecuted their endeavours for that +class. Their success has been signal. More than +100,000 people have been gathered into their Christian +community and an equal number of others are +desirous to place themselves under their spiritual care +and guidance. They have also entered seriously into +the work of training an agency and of educating the +densely ignorant members of their community. In +addition to their village schools they have a large +theological and normal school, besides two colleges, +one of which is perhaps the best college for women +in Northern India, if not in the East. Their work +<pb n='185'/><anchor id='Pg185'/> +has now spread to many parts of the land and even +to Burma and the Straits settlement. They have also +wisely cultivated the press and the publishing department +as an important auxiliary in their work. +In this department they are perhaps doing more than +any other society now at work in India. +</p> + +<p> +The great success of this society in India is largely +owing to the wise leadership of that missionary +statesman—Bishop Thoburn. I doubt whether many +other missionaries, if indeed any other, have wrought +more for the redemption of that people than this +sturdy American of ample common—and uncommon—sense, +of wide vision, of sublime faith and of masterful +generalship. +</p> + +<p> +Several divisions of the American Lutheran community +have also wrought much for India and are +justly proud of their prosperous missions, especially +in South India. +</p> + +<p> +In like manner American <q>Faith Missions,</q> not a +few, have planted the banner of the cross in that +land of the trident and are prosecuting their mission +and proclaiming their message with singleness of +purpose and exemplary zeal. The <q>Christian Alliance</q> +is the most pretentious organization of this +class which does work in that land. Its efforts are +chiefly confined to the Bombay Presidency where it +has a goodly number of earnest workers. +</p> + +<p> +Organizations for the young—the Y. M. C. A., Y. +W. C. A., Y. P. S. C. E., S. V. M.,—while they are +not in any sense distinctly American, are nevertheless +dominated by the American spirit and methods, and +are, to a large extent under the guidance of American +youth. These Christian movements are doing royal +<pb n='186'/><anchor id='Pg186'/> +service for the Kingdom of Christ in that stronghold +of error. They bring cheer to the missionaries, +youthful inspiration to the churches, a wide opportunity +to the young life of the Christian communities +and a new pace to all the messengers of Christ in the +land. The Y. M. C. A. is also doing an excellent +evangelistic work among the educated non-Christian +youth of India—a work that is appealing mightily to +their deepest spiritual instincts and is impressing them, +as nothing else does, with the combined sanity and +spirituality, the reasonableness and the saving power +of our faith. +</p> + +<p> +I must also allude to that unique American Institution—the +Haskell-Barrows lectureship—which has +already done no small good to the educated of the +land, and has within itself the possibility of largest +blessing to the country. It was founded in connection +with the University of Chicago; and it appoints +and sends to India once every two or three years a +distinguished lecturer to present the excellence of our +faith in its philosophy and life in such a manner +as shall best commend it and appeal to the thoughtful +non-Christians of the Orient. Every effort of +this kind which shall emphasize to Hindus the harmony +of Christian truth and the best thinking of our +age and shall reveal to them Christ as the Redeemer +and Exemplar of our race and as the only <q>Name +under heaven given among men whereby we must +be saved,</q> is to be cordially welcomed among God's +best forces for India's redemption. And America is +to be congratulated because she is the first to endow +and to inaugurate such a helpful agency for the glory +of God and the salvation of India's men of culture. +</p> + +<pb n='187'/><anchor id='Pg187'/> + +<p> +It is comforting to the American worker in +India to be assured that the modern rulers of the land +are amply atoning for the unchristian and rude incivility +of their predecessors in office ninety years +ago. For they not only cordially welcome the +Christian worker from the States; they also reveal +full appreciation of his labours, render him every protection +and are not averse to praising him for his arduous +endeavours. Listen to the words of Lord Wenlock, +while Governor of Madras,—<q>Our cousins in +America,</q> he says, <q>are not, as we are, responsible +for the welfare of a very large number of the human +race; but seeing our difficulties and knowing how +much there is to do, they have not hesitated to put +their hands into their pockets to assist us in doing +that which is almost impossible for any government +to achieve unassisted. They go out themselves, their +wives and their sisters; they enter into all parts of +the country, they send a very large amount of money +and they spend their time and their health in promoting +the welfare of those who are in no way +connected with them.... In all Districts I +find our American cousins joining with us in improving +the system of education and in extending it +wherever it was wanted. To their efforts we owe +a very great deal. It must be recognized that their +great object is the advancement of the Christian religion.</q> +</p> + +<p> +Lord Harris, the Governor, of Bombay, a little more +than a decade ago, also said publicly, of the work of +the American Board Mission among the Maharattas,—<q>I +do not think I can too prominently say +that our gratitude towards this American Mission has +<pb n='188'/><anchor id='Pg188'/> +been piling up and piling up all the years of this +century.</q> +</p> + +<p> +4. Our record of the efforts of Christian countries +in behalf of India were not complete without a +reference to the hearty coöperation of Protestant +Canada in this work. Several missions have been +established there by Canadian Baptists and Presbyterians; +and these are flourishing and are adding +daily to the number of those who are being saved. +</p> + +<p> +Looking at the whole force of Protestant Christian +missions in that land today we are impressed with +the magnitude of its organization, work and success. +Nearly two and a half million dollars are devoted annually +by the Christians of the West to this work of +saving this great one of the East. It is a great financial +investment, but not to be compared with that of +the thousands of choice men and women who go +forth and give themselves unto death that they might +enable Christ to see of the travail of His soul and be +satisfied among the millions of that land. +</p> + +<p> +Comparing present missionary agency and methods +in India with those of past ages it may be well +to consider the differences and gather therefrom assurance +for the coming of the Kingdom of our Lord +in the East. These differences are numerous and +radical. I need only refer to a few of them:— +</p> + +<p> +(<hi rend='italic'>a</hi>) The spell of an ecclesiastical, and the glamour +of a ceremonial, Christianity is being increasingly +substituted by the moral and spiritual characteristics +of our faith in that land. The conversion of India is +less and less regarded by Christian workers in the +land as a change from the ceremonial and ritual of +the old, to those of the new, faith. Ever increasing +<pb n='189'/><anchor id='Pg189'/> +emphasis is given to the fact that to be a Christian is +to live the Christ-life and to be loyal to Him in all the +ethical and spiritual teachings of the Sermon on the +Mount. And these missionary workers care less to +touch the life of our converts on the surface and +more to grip it at its centre and to transform character. +And this is a work which is most enduring in +its results. +</p> + +<p> +(<hi rend='italic'>b</hi>) Christian workers in India are learning mutual +sympathy and appreciation in their work. Instead +of the old jealousies, suspicions, antipathies and misunderstandings +of the past, there is found a developing +sense of oneness, of fellowship, of comity, amity +and mutual helpfulness among the missionaries of +that land. The watchword of to-day is coöperation. +The distracting spectacle of a divided Christianity, of +hated and mutually hating Christian sects in a heathen +land is surely passing away and the dawning of the +day of peace and harmony and fellowship in Christian +work is upon us. And India will enjoy the +wonderful results of this. +</p> + +<p> +(<hi rend='italic'>c</hi>) The serious mistakes of method and standpoint +in missions of former centuries are now +avoided. The compromise which they made with +Hinduism in caste and in other matters is no longer +possible in Protestant missions. We know, as they +could not, the irreconcilable antagonism of caste to +Christianity. +</p> + +<p> +On the other hand we know Hinduism and other +non-Christian faiths better than our fathers did. We +are not so anxious to trace all these back to Satanic +origin. We are learning the sympathies as well as +the antipathies of religions. The translators of God's +<pb n='190'/><anchor id='Pg190'/> +Word into the vernacular of India two centuries and +one century ago largely avoided the use of popular +terms <emph>because</emph> they were popular and the common-vehicles +of Hindu thought, which (they said) was of +the devil. We see the folly of such an avoidance +and the need of using and rehabilitating the religious +terminology of the people that we may the more +surely come into touch with them, and the more +easily convey to them the deepest truths of our faith. +Formerly, missionaries declined to use the music of +Hinduism because it enriched the temple services and +<q>was of the devil.</q> Today these same sweet and +plaintive songs are wedded to beautiful Christian +hymns, prepared by native Christian poets, and are +the appropriate and very popular vehicles of the best +Christian thought and sentiment to Christian and +non-Christian natives alike. +</p> + +<p> +This only illustrates the fact that the Christian message +and work are finding greater power over the +people because conveyed to them in more intelligible +terms. It can come home to them in their common +life as it did not formerly. +</p> + +<pgIf output='txt'><then> + <p rend='text-align: center'>[Illustration: Village Christian Church, South India.]</p> + <p rend='text-align: center'>[Illustration: High And Normal School For Girls, Madura.]</p> +</then><else> + <p rend='text-align: center'> + <figure url="images/014.png" rend="width: 100%"> + <head>Village Christian Church, South India.</head> + <figDesc>Village Christian Church, South India.</figDesc> + </figure> + </p> + <p rend='text-align: center'> + <figure url="images/015.png" rend="width: 100%"> + <head>High And Normal School For Girls, Madura.</head> + <figDesc>High And Normal School For Girls, Madura.</figDesc> + </figure> + </p> +</else></pgIf> + +<p> +(<hi rend='italic'>d</hi>) Educational work is increasingly utilized. Formerly +missionary effort was mostly the work of the +preacher—it was the direct Gospel message and appeal. +To this has been added the no less necessary, +indeed the deeper, work of transforming the thought +of the land and of introducing everywhere a Christian +philosophy and a process of thinking which will +undermine the old methods and foundations of Hinduism. +This Christian education, which is now +being imparted in India to nearly half a million youth +in our schools, is a leavening power the extent of +<pb n='191'/><anchor id='Pg191'/> +whose influence no one can compute. And it carries +within itself untold possibilities for the conversion of +India. By these institutions, Sir William Muir truly +tells us, <q>the country has been inoculated with +Christian sentiment.</q> +</p> + +<p> +Sir Charles U. Atchison declares that, in his judgment, +<q>the value of educational missionary institutions, +in the present transition state of Indian opinion, +can hardly be overrated. It is more than ever the +duty of the Church to go forward in its educational +policy.</q> +</p> + +<p> +In other ways also, medical and industrial, Christian +work has broadened out so that it reaches the +people at all points and lifts up the Christian community +into a self-respecting power which will abide +and grow in influence. +</p> + +<p> +In modern missions the Word of God, translated +into all the vernaculars of the people, has become the +mightiest instrument of progress in Christian life, and +the most ubiquitous messenger of Christian truth. +The Bible was almost a sealed book to the people of +India when William Carey arrived at the close of the +eighteenth century. The Roman Catholic and Syrian +Christians had done nothing to bring this blessing to +the people. The Danish mission, as we have seen, +had translated it into the Tamil tongue. And that +was all. How wonderful the work of the last century +whereby this blessed Word has been translated +into every language and many dialects of polyglot +India. Among its 300,000,000 inhabitants there are +few who cannot find God's own Word translated +into their own speech, published and brought to their +doors. Can any one realize how great a leverage this +<pb n='192'/><anchor id='Pg192'/> +is in the work of overturning that land religiously +and in bringing Christ into the life of India? +</p> + +<milestone unit='tb' rend='stars: 5'/> + +<p> +Thus the history of Christian effort in India has +not been without its many lessons. And these lessons +have brought wisdom and, with that wisdom, +confidence and growing efficiency to the Christian +forces now at work in the land. +</p> + +<p> +For this reason the progress of the Kingdom of +Christ in India will, during the present century, be +much more marked and its triumphs more signal than +in the past centuries. And for this well-founded +assurance we thank God. +</p> + +</div> + +<pb n='193'/><anchor id='Pg193'/> + +<div rend='page-break-before: always'> +<index index="toc" level1="Chapter VII. The Missionary."/> +<index index="pdf" level1="Chapter VII."/> +<head type='sub'>Chapter VII.</head> +<head>The Missionary.</head> + +<p> +The present missionary force in India represents, +according to the <q>Indian Missionary +Directory,</q> a body of nearly 2,500 men and +women who have been sent from Europe, America +and Australia to instruct the people in the blessings +of our faith. This body is constantly increasing in +numbers and is sent forth and maintained by some +seventy societies.<note place='foot'>I speak vaguely +because it is hard to definitely declare what a +missionary society is.</note> They are a noble band of Christian +workers, of no less consecration and faith than +those in the past, and of the highest training and +broadest culture ever known. +</p> + +<p> +The missionary furnishes to the home churches the +chief interest in missionary work and is the link +which connects them and the home society with their +enterprise abroad. +</p> + +<p> +His work at present is not what it once was in +India. In earlier days the missionary had to be a +man of all works; every form of missionary endeavour +came under his direction. In mission work, +as in every other line of effort, specialization has become +a feature and a necessity. There must be men +of as varied talents and special lines of training as +there are departments of missionary work. But +every missionary should be preëminently, <emph>a man</emph>. +<pb n='194'/><anchor id='Pg194'/> +He should be a man of large calibre. There is much +danger lest the church become indifferent to this matter, +and send to the mission field inferior men—men +who would be unable to stem the tide of competition +and attain success at home. If a man is not +qualified for success in the home land, there is little +chance of his attaining much usefulness upon the +mission field. And an inferior class of men sent out +to heathen lands to represent, and to conduct the +work of, the home church must necessarily react +upon the church through want of success, discouragement +and defeat in the missionary enterprise. A +church whose missionary representatives abroad are +wanting in fitness and power cannot long continue +to be a strenuous missionary church; it will lack fuel +to keep burning the fire of missionary enthusiasm. +</p> + +<p> +And in speaking of the missionary I include the +lady missionary. Missionary ladies today are more +numerous in India than are the men. More than +a thousand single ladies have given themselves to the +missionary life and are labouring with conspicuous +success in that land. They meet almost the same +conditions of life and require the same qualifications +for success as their brother missionaries do. Of +course, in certain details, they differ; but into such +matters I cannot enter at present. +</p> + +<p> +I desire to enumerate the qualifications of a missionary +for highest usefulness in India at the present +time. +</p> + +<div> +<index index="toc"/> +<head>1. Physical Fitness.</head> + +<p> +Is a man physically qualified to be sent out into +missionary work? For an enterprise like this, where +<pb n='195'/><anchor id='Pg195'/> +a man practically enlists for life, it is of much concern +to the Society which appoints him, and of great +importance to the work which he is to take up that +he be possessed of good health. This is preëminently +true in the case of all those who are appointed +to India. The climate of India is trying, though it is +neither dangerous nor as fruitful in difficulty, as +many believe. It is not necessary that a man who is +sent out to India be possessed of robust health. Indeed, +I have often noticed that the most robust are +the most likely to yield, through ill-health, to climatic +influences there. This is chiefly owing to the fact +that such people are usually careless in all things pertaining +to health. They place too much reliance upon +their stock of vigour, and ignore, until too late, the insidious +influences of the tropical sun. We ask not +for a man of great bodily vigour; but he should be +possessed of organic soundness. Such a man may +stand the climate longer and work with fewer interruptions +than his more vigorous brother; simply because +he knows that his health is delicate and appreciates +the necessity of taking suitable care of himself. +On the whole, my experience has led me to +two convictions about this matter; the first is that +the less robust and more careful missionaries stand +well that tropical climate; and in the second place, +that to those who do take adequate care of themselves, +the climate of India is neither dangerous nor +insanitary. +</p> + +<p> +There are, however, certain precautions which missionaries +should take in that land in order to insure +the proper degree of efficient service. Annual periods +of rest at hill <q>sanitaria</q> are not only desirable, +<pb n='196'/><anchor id='Pg196'/> +but are necessary, in order to preserve the health and +add to one's usefulness. Many of the best missions +in India, at present, not only arrange that their missionaries +take this rest, but demand it of them. They +have learned by experience that it is a reckless waste +of precious power for their missionaries to continue +working upon the hot plains until compelled by a +break-down to seek rest and restoration. It is much +easier, in the tropics, to preserve, than to restore, +health. Many a noble service has been cut short, +and many a useful career has been spoiled by recklessly +continuing work for a few years without rest +or change in that land. The youngest and the least +organized missions, and consequently those which +have not perfected arrangements for the rest and +health of their members, are those which have the +largest number of break-downs, and which lose most +in labour and money on account of the ill health of +their missionaries. +</p> + +<p> +Visits to the home land every eight or ten years are +also desirable, not only for restoration of physical +vigour, but also, for a recementing of domestic and +social ties and for a renewed contact with and a new +inspiration from the Church of God in the West. +Life in all its aspects has a tendency to degenerate in +the tropics; and one needs occasional returns to +northern climes for the blessings which they alone +can give. +</p> + +<p> +Shall the missionary indulge in recreations? Among +missionaries themselves this is a much debated question. +Some maintain that all forms of recreation are +unworthy of a man engaged in this holy calling. I +do not agree with them. I have seen many missionaries +<pb n='197'/><anchor id='Pg197'/> +helped in their work by such recreation. There +are some men and women who have no taste for such +diversions. To them they may have little value or +usefulness. But, to the ordinary missionary who has +done a hard day's work an hour's diversion in tennis, +badminton or golf has often been a godsend. It has +brought relief to the tense nerves and a new lease of +life to the organs of the body. In a similar way an interest +in carpentry, in geology, photography, or any +other set study, brings to the jaded mind a diversion +and a new lease of power, and prepares one to go back +to his work with fresh pleasure and renewed enthusiasm. +</p> + +<p> +One should carefully avoid entering inordinately +into any such recreation. There is danger, and +sometimes a serious danger, that such lines of diversion +may be carried to an excess, and the mind and +heart be thereby robbed of, rather than strengthened +for, one's life-work. +</p> + +</div> + +<div> +<index index="toc"/> +<head>2. His Methods of Life.</head> + +<p> +There are questions of importance which come +under this consideration and which are much discussed +at the present time. It is asked, for instance, +whether a man should go out as a married, or as a +single, missionary. A few years ago the American +Board showed very decided preference for the married +missionary, and hesitated to send, except under +special circumstances, bachelors. Missionary societies +connected with ritualistic churches, on the other +hand, have given preference, almost exclusive preference, +to the unmarried missionary. At the present +time there is a growing feeling, in all Protestant denominations, +<pb n='198'/><anchor id='Pg198'/> +that there is a demand, and a specially +appropriate field of usefulness, both for the married +and the unmarried missionary. The supreme argument +in favour of the married man is connected with +the home influence which he establishes and which, +in itself, is a great blessing to the heathen people +among whom he lives. The light and beauty of a +Western Christian home is always a mighty testimony, +not only to the Gospel, but to the civilization +of the West which is a direct product of the Gospel. +Through the wife is also conserved the health of the +husband who is thereby rendered more efficient. +And to his activity is added her equally beneficent +one among the women of their charge. The missionary +home constitutes a testimony and a power +which no mission can be without. +</p> + +<p> +On the other hand, there is a large and an attractive +field of usefulness which can best be worked by the +unmarried man and woman. There are forms of activity +and lines of self-denial which can best be met +by those who are not tied down by home life and +who are more free to meet the rapidly changing +necessities of certain departments of work. It is +also true that the unmarried life represents to the +Orient that type of self-denial which has always been +associated, in their mind, with the highest degree of +religious attainment; and it may, for this very reason, +be in the line of highest influence upon the people of +the land. +</p> + +<p> +So, married and unmarried life have in the mission +field today their recognized place, advantage, and +sphere of influence. And, working together they +will exemplify to the people those forms of religious +<pb n='199'/><anchor id='Pg199'/> +life and activity which bring highest glory to our +cause. +</p> + +<p> +Another question pertains to the missionary's daily +life. Shall he conform to the ordinary habits of life +practiced by the people among whom he lives? In +other words, shall the missionary from the West conform +to native customs in food and dress? It is not +possible to give a categorical reply to this question. +A country should be studied and the ideals of the +people thoroughly investigated by the missionary before +he decides upon any course of action in this +matter. There are countries where such conformity +would be desirable and would add considerably to +the missionary's influence and success. China is +such a country; and many of the missionaries in that +land find it to their interest, and to the interest of the +work, to adopt the Chinese costume, cue and all. +They thus cease to appear foreign and peculiar in a +land where to be a foreigner is to be hated, or at +least to be unloved and distrusted by the people. +</p> + +<p> +The same thing has been tried in India, not only in +clothing, but also to a large extent in food. Many a +missionary, feeling how great a barrier his foreign +habits created between him and the people, and +inspired by a passionate desire to come near to them +in order that he might bless them, has divested himself +of European clothing, adopted the native costume +(at least so far as it was possible for him to do so) +and has confined himself to native food. But I have +never known of any Western missionary who has +continued this method for a long time and declared it +a success. One of the most pathetic instances on +record is that of the famous Jesuit missionary Abbe +<pb n='200'/><anchor id='Pg200'/> +Du Bois, who, after a careful study of the situation, +donned the yellow garb of the Hindu monk and +became practically a Hindu to the Hindus, spending +most of his time in travelling from town to town and +living strictly, both as regards food, clothing, and +general habits, as an ordinary Hindu in order that he +might gain close access to the people and thus win +many converts to the Roman Catholic Church. For +many years, in a distinguished missionary career, he +followed this method of life. But was it a success? +In his <q>Life and Letters,</q> written at the close of his +missionary life, he frankly confesses that that method +of approach to the people had proved an entire +failure; that he had not thereby gained any added +influence over them or had become better able to lead +them into the Christian fold. He maintains that, so +far as this style of living was concerned, he had +accomplished absolutely nothing for India. I have +known of ardent and able Protestant missionaries +also who have tried the same method, with the same +result, and have returned to their Western costume +and food. +</p> + +<p> +The Salvation Army, at the beginning of its work +a few years ago in India, compelled all its officers +fully to adopt Indian methods of life. This was +enforced, in its rigour, only for a short time; but for +a sufficiently long period to reveal its disastrous effects +upon the health and life of its European officers. +Their system has been considerably modified, but is +still unsatisfactory on the score of health and usefulness. +</p> + +<p> +It is now recognized by all that the differences +between the natives of tropical India and the inhabitants +<pb n='201'/><anchor id='Pg201'/> +of northern climes, and between the tropical +clime and that of the temperate zone, are so great that +we of the Northwest cannot, with wisdom and impunity, +adopt the manners of life of that people. +There are differences so great, both in clothing and +in food, that it would require generations of acclimatization +before the change could be wisely adopted +in its entirety. It is indeed desirable that the European +or American, who goes to live in the tropics, +should change somewhat his diet so as to meet the +changed requirements of his system there. But, to +adopt the native diet is a very different thing, and +will be conducive neither to nourishment nor digestion. +</p> + +<p> +There is, however, another question of more importance +than this and one which seriously confronted +the Abbe Du Bois. What is gained in accessibility +to, and power over, the people by adopting these +native habits? It should be remembered that Westerners +have lived in India so long as to have become +perfectly well known to all the people. Moreover, +the Western garb and habits of life represent to the +Hindu honour, influence, power, and culture. In his +heart of hearts the Hindu highly respects, and is +always ready to listen to, that man of the West who +is true to himself and stands before him for what he +is and for what he teaches. The ordinary Hindu is +not stupid enough to be deceived as to a man's +nationality or true position in life because of his +change of clothing or food. Indeed, to nine-tenths +of all Hindus, such a change of habits, on the part of +a European, would mean nothing else than that he +had lost caste among his own people and had descended +<pb n='202'/><anchor id='Pg202'/> +to a much lower social scale than formerly. +It is well to remember in India that the way of access +to the people is opened to the Westerner not through +such outer changes of life, but through true manifestations +of kindness and love to them. They are +quick to understand the language of love and would +never confound it with outer posings of men who are +thereby seeking to win their favour. +</p> + +<p> +The Rev. Geo. Bowen, of Bombay, was perhaps one +of the most self-denying of all the missionaries who +lived in that land. He reduced the annual expenses +of his living to $150.00. It was in this path of self-denial +that he sought to find greatest usefulness as a +missionary. Of this life he said at one time: <q>I +have not been wholly disappointed, but I have not +been successful enough to make me feel like advising +any one else to follow my example. And yet I have +not so completely failed as to make me regret the +course which I have pursued. I have discovered that +the gulf which separates the people of this country is +not a social one at all; it is simply the great impassable +gulf which separates between the religion of +Christ and an unbelieving world.</q> +</p> + +<p> +It may be laid down as a general principle of life in +that land that the missionary should adopt that +method of life which, while consistent with severe +economy, shall best conduce to health and efficiency +of service among the people. +</p> + +<p> +And in this connection it should also be stated that +there are many things which are perfectly natural and +wise and desirable in the line of self help in America +which should be unnecessary and unwise in such a +land as India. It is a safe rule adopted by the best +<pb n='203'/><anchor id='Pg203'/> +missionary workers in that land that a European +should never do those things which can easily be +done by natives in the matter of domestic service. +It would be folly for a missionary man or woman to +spend much time in household work and in similar +duties when there are many people around whose +special province that is, and who can do it for one-thirtieth +his own wage, and who can thus release him +for the more serious and higher duties of life. +</p> + +<p> +Thus, in all these matters, one should consider fully +the whole situation—the character of the climate, of +the people, and the conditions of the best health and +efficiency and greatest usefulness of the missionary +worker. +</p> + +<p> +The question as to the length of the missionary's +service is an important one. Shall he enter upon it +for a definite term or shall he consider it his life +work? In most missions and societies the missionary +service is considered a life service. It is a service so +peculiar in its training and in its direction; it tends in +many ways so to lead a man away from the atmosphere +of work and direction of activity found at +home, that it is better for him, who undertakes it at +all, to consecrate himself to it as the great mission of +his life. It is also a fact that the longer he continues +in it, the more ability and aptness he acquires for +that special work. +</p> + +<p> +There are, of course, some who will find that they +have mistaken their vocation and that missionary +work does not suit them; or, rather, that they are +not adapted to it. Such people should make no delay +in returning home and in seeking a more congenial +life work. +</p> + +</div> + +<pb n='204'/><anchor id='Pg204'/> + +<div> +<index index="toc"/> +<head>3. The Intellectual Ability and Educational Training +of the Missionary.</head> + +<p> +Whatever may have been the case in the past, the +day certainly has come when India demands only +men and women of wide intelligence and thorough +training as missionaries. Whether we regard it as a +land of profound philosophy, and of a marvellously +organized religion; or whether we consider the intellectual +power of many of the natives of that land, +the missionary must be amply prepared, through +educational and intellectual equipment, to meet them. +One of the saddest sights seen in India is a missionary +who has absolutely no interest in the religious philosophy +of the land, and who is not able to appreciate +the mutual relations of that faith and his own and +who is unequal to the task of discussing intelligently +with, and of convincing in, matters of faith, the +educated natives of the country. Such a man apparently +did not know that he would meet in that +land many university graduates who are still believers +in, and defenders of, their ancestral faith. So he +finds himself unable to stand before such men and +to give reason for the faith that is in him so as to +satisfy their earnest, intelligent inquiries, or to quiet +their keen opposition. +</p> + +<p> +It should also be remembered that, in addition to +this growing host of natives of university training +and culture, there is a considerable number of Europeans +in government service and in other departments. +They come into constant touch with the +missionary, and gauge his culture and capacity, and +are sure to judge of the missionary work according +to their estimate of his training and qualification. +</p> + +<pb n='205'/><anchor id='Pg205'/> + +<p> +In such a land, and facing such conditions, and in +the presence of such people, the missionary should +be a man of thorough training and culture, and +should have a mind which has ample command of +the treasures of knowledge which it has acquired. +He should also be able to find interest in various +branches of learning. As I said above, he should, in +some respects, be a man of special training with +definite and high qualifications for the special department +upon which he has entered; but he should also +be not narrow, but of broad sympathies and of a +growing interest in the general realm of culture. He +should continue to cultivate his student tastes, and +should grow constantly in ability and aptitude to +grapple with the mighty problems of the land. He +should be able not only to understand the many +aspects of Hinduism and of Buddhism, which has +entered so largely into the Hindu faith, but he must +also know considerable about Mohammedanism, since +it is held by one-fifth of the population of that land. +</p> + +<p> +It is well that he be thoroughly grounded in Christian +doctrine before he enters upon his missionary +duties. I have known men to enter the mission field +who had not clear views and definite convictions +concerning some of the most essential Christian doctrines; +with the consequence that they drifted away +from their moorings and had to recast their faith, +under adverse circumstances, on the field. +</p> + +<p> +The mission field is no place for a man to readjust +his faith and to discover that his religious affiliations +are not what they ought to be. +</p> + +<p> +It is not a question whether a man's theology is of +the conservative, or of the progressive, type. Both +<pb n='206'/><anchor id='Pg206'/> +types may be needed. It is largely a question +whether he has grasped clearly and with conviction +<emph>any</emph> doctrine—whether he has thought for himself +and appropriated <emph>any</emph> system of truth. Or, I should +say, whether any sort of theology has gripped him +in its power. Bishop Thoburn has well said that +<q>the young missionary should have a clear and well-grounded +theology before going abroad. His views +of vital theological truth should be clear and settled. +The Christian Church of America cannot afford to +export doubts or even religious speculation to foreign +fields. The people of India, and I may add of other +lands, are abundantly able to provide all the doubts +and all the unprofitable speculation that any church +will care to contend with; and one important qualification +of the missionary should be a positive faith +as opposed to doubt, and a clear system of living +truth as opposed to profitless speculation.</q> Above +all, the missionary should have a working faith in the +gospel—not a half-grounded conviction. There may +be a place <emph>at home</emph> for the unsettled mind; the mission +field is not for such. In India, especially, while +there is ample room and abundant opportunity and +inducement for progress in thought and development +in doctrinal construction, there is no place for destructive +doubts and mental unsettlement. Positive +teaching and not interrogations and destructive doubts +should characterize the missionary. Give us a man +who <emph>knows</emph> something and is inspired with convictions. +For, it should be remembered, the missionary +is preëminently an instructor. He must give himself +to the work of establishing others in living, satisfying, +saving truth. He is to instruct the people, as a +<pb n='207'/><anchor id='Pg207'/> +preacher, in the way of salvation. He is also called +upon to furnish a working equipment of truth to +pastors, preachers and teachers. He should be conversant +with the Bible and with the various theories +of interpretation. He should be possessed of a clear +system of theology and should understand the best +methods and principles of Christian work. +</p> + +<p> +For the attaining of all this, the missionary must +continue as an earnest student, he must maintain +upon the field thorough habits of study. His missionary +life, itself, should be to him, not only an interpreter +of what he formerly studied, but an incitement +to further regular study. Many temptations +overtake the missionary to intellectual indolence as +well as to intellectual dissipation. He is in danger, +under the pressure of other interesting work and distractions, +either not to read anything very seriously +or to read in a haphazard, desultory way. The latter +is specially a dangerous habit on the mission field. +The missionary needs not only to cultivate habits of +study and to devote certain hours daily, so far as possible, +to that habit; he should, preëminently, keep +before him some definite aim or ideal towards which +all his reading should be directed. If he be specially +a preacher, he should conscientiously and thoroughly +prepare his sermons as if he were to preach to the +most cultured audiences; or, if he instruct his agents, +he should make previous, elaborate preparation for +the same. +</p> + +<p> +He should take an intelligent interest in, and make +a thorough study of, the people, their social and religious +customs, their economic conditions, their educational +efforts, their history,—these and many other +<pb n='208'/><anchor id='Pg208'/> +studies will furnish abundant and abounding interest +to the thoughtful missionary and will add to his +power in his work. In all these respects, no people +on earth are more interesting than those of India. +And for successful spiritual work among them the +missionary needs to study these side issues more than +he would, perhaps, among any other people. +</p> + +<p> +He will find it of much help if he is apt at acquiring +language. A good and usable knowledge of the vernacular +of the people is a most important avenue of +access to their mind and heart. The acquiring of a +living language is a very different thing from the +study of a dead language. A man may be a success +in the one and a failure in the other. A good ear is +of paramount importance in a first-class facility for +acquiring and using a modern vernacular. +</p> + +<p> +I would not say that a man who has not a good +command of the vernacular of a people cannot be to +them a good missionary; for a few of the best missionaries +I know, speak the vernacular wretchedly. +But I <emph>do</emph> emphasize the fact that proficiency here is of +prime importance and I would also add that it should +be the first work of a missionary after entering his +field. To dawdle with the language the first year, is, +generally speaking, to fail in acquiring it at all. +</p> + +<p> +Should a young man, who intends to become a +missionary, receive a special preparatory training for +missionary work? Yes, to a certain extent. I heartily +approve of all recent courses established in theological +institutions with a view to training their students in +missionary principles and literature. And I would +that these courses were much enlarged so as to correspond +with the relative importance of the missionary +<pb n='209'/><anchor id='Pg209'/> +work. Beyond all this, I believe that every student, +who intends to become a missionary, should +spend time during his last year or two as a student in +special preparation for his work and field. For instance, +it were a great help to him who is to become +a missionary in India that he study seriously the +Sanskrit language and Hindu philosophy. These two +would give him an important start upon his missionary +career and, probably, furnish him with initial +taste for that larger equipment which is essential to +the great missionary. It is of course understood that +the modern science of Comparative Religion has already +had his attention in the general course of study. +Too much emphasis cannot be placed upon the study +of this science as an aid to the modern missionary. +</p> + +<p> +I would also urge here the importance of each missionary, +so far as his tastes and ability permit, preparing +himself for the work of enriching the Christian +literature of the field and country of his choice. In +India this is becoming a matter, not only of growing, +but also of paramount, importance. In the past, missionaries +have been too much engrossed with the +other departments of work to give themselves to the +production of tracts and books. Much more must be +done in this line in the future. Every year adds to +the need for, and the influence of, a worthy literary +effort expressed in the various vernaculars of India. +The growing host of readers in the Christian communities +and among the non-Christians is a loud cry +for missionary consecration to this specific work. +</p> + +<p> +There is not one possession or element of power +connected with a thorough education and high culture +which will not become available and most useful in +<pb n='210'/><anchor id='Pg210'/> +that interesting land, and which will not be transmuted +into power for the elevation and redemption +of that people. +</p> + +</div> + +<div> +<index index="toc"/> +<head>4. Spiritual Qualifications.</head> + +<p> +It would hardly seem necessary to speak on this +subject. It must be everywhere understood that a +life of spiritual power is, and must ever remain, the +first requisite of the missionary. And yet, I fear that +the missionary force of today reveals more serious +delinquency at this point than at any other. If missionaries +were asked, wherein lies the chief hindrance +to their work, I believe they would, all but unanimously, +refer to their want of spiritual power. Not +that they are more defective in this respect than are +the ministers at home. They are a noble band of +consecrated men and women. But they greatly need, +and bemoan their need of, a growing spiritual endowment, +the possession of which would give to them a +new joy, and, to the people, an inexhaustible gift of +life, and to the missionary work a power hitherto unknown. +</p> + +<p> +A man should not go out as a foreign missionary +unless he has a definite call from God to go. It must +be laid so strongly upon his heart that he feels the +necessity of going forth unto the heathen. There +must be a constraining power and a felt conviction +within, that in the mission field alone can he find rest +and peace and power. +</p> + +<p> +The missionary should be a man of pronounced +and positive spirituality—a man who loves the Word +of God, who finds meditation in it sweet, and who +finds relief, strength and joy in frequent daily prayer. +<pb n='211'/><anchor id='Pg211'/> +The depressing influences which beset his spiritual +life are many. The all-pervasive, chilling influence +of heathenism, and its dead and deadening ceremonialism +tend to exercise an increasing power over +him. He will not, at first, realize this influence; but +as an insidious and an ever swelling tide of evil it +will come into his soul, unless he is well guarded and +daily fortified against it by frequent communion with +God. In India the hardening influence of the all-surrounding +heathenism is as subtle as it is potent in its +influence upon the life of any Christian worker and +needs to be overcome by constant spiritual culture. +</p> + +<p> +The life of the European Christians who reside in +that country is so far from being Christlike and is so +wanting in these spiritual traits which should characterize +an earnest Christian, that the missionary constantly +has to guard himself against its influence upon +himself. +</p> + +<p> +The loneliness of the missionary—his frequent and +long-continued absence from those means of grace +which so largely minister to the spiritual strength of +a pastor in this country—is something deeply felt. +Few men realize the extent of the spiritual helps +which the Christian society of America renders to the +aspiring life of a man of God. In his loneliness, in the +far-off land, the missionary feels its absence keenly. +</p> + +<p> +Moreover, all the native Christians of the community +of which he is the official head look up to +him for inspiration. Is he wanting in faith, hopefulness +and cheer; is he depressed and discouraged; is +he lacking in the power of prayer and of sweet communion +with God? It is marvellous how quickly +this frame of mind is transmitted from him to the +<pb n='212'/><anchor id='Pg212'/> +people of his charge. The pastors, catechists and +other mission agents of his field all look to him for +their ideal and seek to draw from him their inspiration +in spiritual life. Is he down; then they are down +with him. In coldness as in spiritual ardour they +faithfully reflect his life and temper. It is, indeed, +true that many of these live spiritual lives which bring +inspiration and spiritual joy to him. The simplicity +and earnestness of the faith of most of the native +Christians is beautiful. Still, in many respects, he +finds the community a heavy spiritual drain upon +him; and, if he is to maintain himself as a worthy +leader in the higher Christian life, he must live constantly +with God and find daily strength in Him. +</p> + +<p> +In India, specially, there are needed a few definite +spiritual gifts which I desire to emphasize and which +a missionary should aim to cultivate. +</p> + +<p> +The first in order, if not in importance, is patience. +To us of the West the Orient seems preëminently +slow. To them of the East we of the West rush +everything unduly and are the victims of impatience. +There is much truth in that homely skit of +Kipling's: +</p> + +<lg> +<l><q rend="pre">It is bad for the Christian's peace of mind</q></l> +<l rend='margin-left: 2'>To hustle the Aryan brown;</l> +<l>For the Christian riles but the Aryan smiles,</l> +<l rend='margin-left: 2'>And it weareth the Christian down.</l> +</lg> +<lg> +<l><q rend="pre">And the end of the fight is a tombstone white,</q></l> +<l rend='margin-left: 2'>With the name of the late deceased;</l> +<l>And the epitaph drear, a fool lies here</l> +<l rend='margin-left: 2'><q rend="post">Who tried to hustle the East.</q></l> +</lg> + +<p> +The ordinary Hindu will endure the white man's impatience, +<pb n='213'/><anchor id='Pg213'/> +and he and the native Christian will submit +to the same weakness on the part of the missionary. +But they fail to understand it; and the missionary's +power with them is very largely impaired by the +manifestation of this evil spirit. Even if impatience +were ever, anywhere, a virtue, in India it is always +an unmixed evil and should be guarded against. +The warning is the more needed because the tropical +climate itself is a very bad irritant to the nervous +system. Among the Hindus patience is regarded the +supreme virtue of God and of man; and it should +adorn every missionary who seeks to be their leader. +</p> + +<p> +Humility also is a grace which needs much cultivation +by the missionary. He has constant temptation +to pride. The sin of masterfulness is naturally +his besetting sin; for his influence over his people +and his control in the direction of his work gradually +grow sweet to him and develop, if he is not very +careful, into an imperiousness of will which is neither +pleasant to those who come in contact with him, nor +consistent with the golden grace of humility, nor in +any sense pleasing to God. +</p> + +<p> +Love—that essence of divine character—needs preëminent +guarding, encouragement and development +on the part of the missionary. There is so much that +is unlovely and unlovable all about him, so little to +attract and draw out his tender emotions that he +needs to drink freely from the fountain of love above; +or he will degenerate very easily into a hard, cold, +unsympathetic, cynical missionary—a frame of mind +which will utterly disqualify him for any joy or power +in his work. One of the best missionaries I have +known used to pray very frequently—<q>O Lord, save +<pb n='214'/><anchor id='Pg214'/> +me from the sin of despising this people.</q> It is a +prayer which every missionary may find it necessary +to offer frequently. True Christian love is none the +less necessary, yea the more necessary on the mission +field, because the missionary lives among people who +are not kindred in blood to himself. +</p> + +<p> +Then he needs also a large gift of faith and of +hope. The smallness of the Christian Church in the +midst of a dense mass of heathenism; the apparent +inadequacy of earthly means to convert that great +people to Christ; the slowness of progress and the +fewness of results—all these tend to depress and discourage +the worker. And he needs to offer for himself, +as for his people, the prayer which Elisha offered +in behalf of the young man,—<q>O Lord, I pray thee +open his eyes that he may see. And the Lord +opened the eyes of the young man and he saw and +behold the mountain was full of chariots of fire round +about Elisha.</q> +</p> + +<p> +Spiritual power, in all its forms, is not only greatly +needed by the missionary, it is also highly appreciated +by the people who are always ready to be led by it. +I believe that the people in the East are much more +amenable to this influence and much more ready to +follow spiritual guidance than are the people of our +own land. And this, in itself, is an added reason for +deep spirituality in the missionary. +</p> + +</div> + +<div> +<index index="toc"/> +<head>5. The Missionary's Attitude Towards the Non-Christian +World.</head> + +<p> +This attitude is one of considerable importance to +the missionary because it furnishes largely the motive +of his life work. Before one goes out as a missionary +<pb n='215'/><anchor id='Pg215'/> +he should acquire some definite and sound views as +to the condition of the non-Christians who constitute +three-fourths of our race. This means that he must +decide as to his missionary motive,—what motive +power shall impel him to leave his native land and go +to live among a benighted people surrounded by a +thousand disadvantages. +</p> + +<p> +Since the organization of our missionary societies—less +than a century ago—there has been an important +change of emphasis in the matter of missionary +motives. The progress, I might almost say +revolution, in theology has worked towards this +change. The recent discovery of new sciences, and +the utilization of the wonderful modern means of +communication whereby a new knowledge of non-Christian +peoples has been made possible to us, has +affected our consideration of the whole problem of +missionary work and has especially modified the +missionary motive. Dr. W. N. Clark, in his admirable +book on Christian Missions, discusses fully this +question. <q>The difference,</q> he says, <q>between our +conception of man today and that of a century ago +is mainly not that something true has fallen out of it, +though that may be the fact with many minds: it is +rather that immeasurably much that is true has been +added to it. Unquestionably our conception of man +is still incomplete, unbalanced and incorrect, but it +certainly has been altered within the century by the +addition of much that must remain in any true conception. +Our knowledge must have experienced +true and legitimate growth and from our present +conception of the human world we can never go +back to that which our fathers held when they began +<pb n='216'/><anchor id='Pg216'/> +the work of modern missions ... our thought +concerning our fellow-men contains elements of truth +and justice that our fathers knew nothing of. The +best Christian feeling towards the heathen world +today is far more true, righteous, sympathetic, +Christlike, than the feelings of those who were interested +in missions an hundred years ago. But the +single motive which, standing alone, led to the missionary +enterprise has come to be so surrounded by +other thoughts and motives as to lose its relative importance, +and be less available than it then was as a +controlling influence. This is one of the great and +significant causes of the crisis in missions.</q> +</p> + +<p> +It is not necessarily true that the paramount motive +of a century ago is no longer believed; but that other +motives have grown and reached a commanding influence +as a power in the Christian consciousness of +today. A Christian missionary has indeed changed +his views, for instance, concerning the origin and +character of Hinduism. Through modern enlightenment +and the study of comparative religion no man +can go out as a missionary, even as I was expected +to go less than a quarter of a century ago, with a +general belief that that great religion is entirely of the +devil and is in itself evil and only evil continually. +The missionary of today must discriminate, must +study appreciation and consider historic facts. He +must know that ethnic, and all non-Christian religions, +have had their uses, and that some still have +their uses in the world. They are the expression of +the deepest religious instincts of the human soul. +And they have, especially such a faith as Hinduism, +not a few elements of truth which a missionary +<pb n='217'/><anchor id='Pg217'/> +should know no less than he should understand the +great evils which enter as a part of them. +</p> + +<p> +The greatest missionary motive of today lies in the +last commission of our Lord which emanates from +the heart, and reveals the essence of our religion. +His command to his disciples to go and disciple the +nations stands now as the Supreme Christian Command; +and its significance is appreciated and emphasized +today as never before. And so long as a Church +gives increasing emphasis to this, His greatest commission, +it must necessarily be in the path of duty, of +privilege, of blessing and of power. Above all other +missionary motives this must remain supreme. +</p> + +<p> +And there must go hand in hand with this loyalty +to Christ, a deepening loyalty to Christianity and a +growing appreciation of its uniqueness in the world. +Christianity is not one religion among many; it +stands alone as the soul-satisfying and soul-saving +faith. The scattered lights of other faiths find here +their centre, and all their prophesies find here fulfillment. +The need of Christianity, by all men, is +supreme. Whatever may be said in favour of other +faiths we must say of them that they are, in many +respects, perverted and are inadequate as a means of +salvation. +</p> + +<p> +And in addition to this the missionary must feel +that all non-Christian peoples are in supreme need of +Christ, the Saviour. This fact we cannot afford to +qualify, without, in very truth, cutting the nerve of +missions. When a missionary regards Christ and +His mission and message as only an incident in the +life and need of our race and ceases to acknowledge +that all men need Christ supremely, he had better +<pb n='218'/><anchor id='Pg218'/> +give up his work; for his missionary motive has lost +its foundation and his life work has been robbed of +its power. +</p> + +<p> +The missionary is called to go wherever the +Macedonian cry of human need and of spiritual helplessness +is heard. Our Lord's command was world-embracing +in its extent; it was a discipling of <emph>all</emph> +nations; it was a call to be witnesses unto the uttermost +parts of the earth. +</p> + +<p> +Shall the missionary go and preach everywhere the +gospel of Christ, whether men invite him or not? +In view of recent events in China and in other lands +some people (and among them are a few well-meaning +Christians) question our duty and even our right +and privilege to carry the gospel to a people against +its will and when it is satisfied with its own faith. +They claim that this restraint is demanded by true +Christian altruism and by the spirit of Christ. That +the day has come when the Christian Church should +thoroughly reconsider the best methods of missionary +approach to such peoples I readily agree. I also +maintain that Protestant missions should everywhere +scrupulously avoid all Jesuitical methods and political +influences and should always strive to minimize, if +not ignore, their political rights and magnify the +spiritual side of their work. Under these conditions +no people has lent an unwilling ear to the missionary's +message, or, for a long time, failed to rejoice +in his presence and work. But had missionary +societies sent their missionaries only to those people +who invited them, or were prepared to give them a +cordial welcome, where could they have found work +or how achieve the magnificent success of the last +<pb n='219'/><anchor id='Pg219'/> +century? Imagine the great missionary apostle sending +messengers in advance to inquire whether the inhabitants +of Lystra and Ephesus, of Thessalonica and +Athens were willing to receive him, and turning +away his face because, forsooth, they were not prepared +to welcome him! The only invitation he did +receive was from Macedonia in a vision. The acceptance +of the invitation brought to him at once opposition +and stripes. Paul said that he <emph>knew</emph> that +bonds awaited him wherever he went. But that did +not deter him. +</p> + +<p> +Had our Lord Himself considered the attitude of +man towards Himself He would never have come +down to men. He came to fling fire upon the earth—to +bring not peace but a sword. He was despised +and rejected of men. Like Him, missionaries must +consider the deep spiritual <emph>need</emph> and not the <emph>desire</emph> of +a people. Above all, they must be assured everywhere, +in their great life work, that they are sent by +God rather than invited by men. +</p> + +</div> + +<div> +<index index="toc"/> +<head>6. The Relationship Which the Missionary Sustains +to the Missionary Society and the Churches +Which Support Him.</head> + +<p> +The relationship into which a man, who becomes +a missionary, enters with the missionary society and +the churches is a very precious one, and should be +fully realized. In a peculiar sense he has become +their adopted child—the subject of their prayer and +the object of their pride. They have taken him into +their own heart and his support and success are their +peculiar concern. +</p> + +<p> +He is the connecting link between them and the +<pb n='220'/><anchor id='Pg220'/> +work which they support and cherish in the far-off +land. Whatever of interest, of joy and of responsibility +they possess in that work passes through him. +He is to them the channel through which flow their +endeavours. He is the living embodiment of their +interest in the work as also of their effort to bring +the heathen to Christ. And in like manner he has +become to them the articulate cry of the heathen +world for help. He represents to them at the same +time both the progress of the work, its need and the +claims of a heathen world upon them. He is their +agent to develop and inspire their infant Mission +Church. He is also the almoner of their benevolence. +</p> + +<p> +In all these capacities it is well that he remember, +constantly, how much he depends for inspiration as +for support upon those who have sent him forth to +the heathen and who, under God, sustain him and +his work. He should cultivate full appreciation of +their endeavour; he should keep himself in living, +loving touch with both society and churches; and he +should deem it his duty and privilege to furnish them +with all light and intelligence concerning his work. +It is thus that he must strengthen their faith and inspire +their hearts in the great and far-off work which +they are maintaining. It is his opportunity to add +fuel to the ardor and enthusiasm of all the churches +in the missionary endeavour. In this he has an important +function to perform and should endeavour to +magnify his office. +</p> + +<p> +In my opinion the relationship between the missionary +and those whom he represents at home +might easily be strengthened and improved by added +<pb n='221'/><anchor id='Pg221'/> +recognition and courtesy to him in the home-land. +At present the foreign missionary of the congregational +churches is simply regarded as their paid agent. +This relationship is indeed a pleasant and a cordial +one. The American Board is most appreciative of +the labors of its missionary agents and deals with +them generously. The churches also give them a +cordial welcome and a warm hearing. But the missionary +has no status whatever beyond this. He returns +for a furlough to the home-land and feels himself, +in a peculiar sense, a stranger. He has no +official connection whatever with his society; his +voice is not heard in its councils; his wisdom and +experience are not sought in its deliberations. In +other words, though possessed of a large stock of +knowledge which might be of value to the Board in +the shaping of its policy and in the direction of its +work at its annual meetings, he has absolutely no +voice or place there and stands apart from its organization, +beyond the privilege of being its foreign servant. +The missionary body has felt this deprivation +and isolation during critical periods in the history of +the Board; and it still feels that, at least some of its +number should be permitted both to enjoy the honour, +and also to render the service incident to being corporate +members of the Board. +</p> + +<p> +The situation is no better in his relation to the +home churches. He is a member, probably, of some +church in the home-land; but, upon his return home +he has no status whatever in any Conference or Association, +or as a member of a Ministerial body +among his home brethren. In his deputation work +at home he finds welcome, as a stranger or as an outsider, +<pb n='222'/><anchor id='Pg222'/> +and not as a member or as an integral part of +any body or Association. +</p> + +<p> +The position of the missionary is different among +the Methodists. Every minister of that body finds +that, by becoming a foreign missionary he does not +separate himself from home ties and privileges. His +ministerial connection is preserved intact, so that he +has a status in the churches and in the missionary +society. +</p> + +</div> + +<div> +<index index="toc"/> +<head>7. The Missionary and the Mission To Which He +Belongs.</head> + +<p> +When a man becomes a member of a foreign mission +he soon realizes that he has become a part of a +compact organization. All its members are bound +together by the warmest ties of friendship and love. +Largely separated from the world and knit together +by common purpose as by all their highest ambitions, +they verily become a big family whose love increases +as the years multiply, and among whom the spirit of +dissension can only create the deepest sorrow and +greatest bitterness. It is, therefore, of the utmost +importance that every one who becomes a missionary +should be a man of peace; should know how to +live in harmony with all his brethren. He should +cultivate that spirit and should aim to see eye to +eye with those who are thus so intimately connected +with him. In loving sympathy they should unite +in the serious concerns of their life-work. One of +the first requisites demanded from a missionary applicant +from the American Board is that he be of a +peaceable disposition—able to live harmoniously with +others. And it is not only a suggestion that should +<pb n='223'/><anchor id='Pg223'/> +be heeded by every missionary; it is also a rule +which should be enforced by every missionary +society. +</p> + +<p> +Each mission has behind it a history, and, before +it, more or less of an aim and policy. It should be +the ambition of every member of that mission to +study and honour the one, and to be faithful and +loyal to the other. The history of most missions in +India is precious and full of instruction. They have +sainted heroes and most interesting traditions. The +missionary should not only study the records of his +own mission and draw from them every possible +lesson for his life; he should also enter heartily into +the spirit of the mission and endeavour cordially to +bring himself <hi rend='italic'>en rapport</hi> with its highest wisdom, +deepest purposes and most cherished schemes for the +future. It is not necessary that he be satisfied with +all that the mission has done; he should also aim, in +the spirit of humility and of patience, to constitutionally +influence his brethren to his own new views and +better way of thinking, if he have any. Above all, +he should aim to conserve rather than to destroy. +The blessings of the past should be utilized in attaining +higher things for the future. Revolutionary +methods are ill-adapted to add blessing to such a +work. It should also be the aim of the missionary +to so further the work of his mission that it may +soon cease to be a necessity. A mission, at best, is +but a temporary thing. It should constantly aim to +so nourish and strengthen the native church as to +make itself unnecessary. And it should be the aim +of the missionary to hasten, with all speed, this consummation. +</p> + +</div> + +<pb n='224'/><anchor id='Pg224'/> + +<div> +<index index="toc"/> +<head>8. The Relation of the Missionary to the People +Among Whom He Lives.</head> + +<p> +Having entered upon his work and settled among +the people of his choice, he must seek to realize the +best possible relation to them. This relationship will +be a varied one. +</p> + +<p> +He must be a leader of the Christian community. +In India, today, there is special need for missionaries +who are born leaders. The people of that land are +defective in the power of initiative; but they are +most tractable and docile. They love to follow a +bold and a wise leader of men. And the missionary, +from the very necessity of his position, should be +able to direct and guide the Christian community into +ways of holiness and of Christian activity. He is to +be a leader of leaders. He should marshal the mission +agents connected with him in such a way as to +lead the native Church into highest usefulness and +most earnest endeavour for the salvation of souls. +</p> + +<p> +He should be strong as an organizer and administrator. +In missions the word organization is becoming +the keyword of the situation. There is no danger +of over-organization, so long as the organization is +endowed with life and does not degenerate into machinery. +The best organized activities of today are +the most powerful and the most useful. And the +missionary will find his highest powers for organization +taxed to the utmost in his missionary work. +And as an administrator there will be made many +claims upon him daily. I know of few qualifications +that are more essential to the highest success on +the mission field than conspicuous ability to organize +and wisdom to administer the affairs of a mission. +<pb n='225'/><anchor id='Pg225'/> +Missionaries frequently fail at this point and need +therefore to strengthen themselves in this particular. +</p> + +<p> +A missionary should be as much the conserver of +the good as a destroyer of the evil which he finds +among the people. Much of that which he will see +in India, for instance, will at first, and perhaps for a +long time, seem strange and outlandish to him; but +let him not decide that it is therefore evil. The life +of the Orient is built on different lines from that of +the Occident. Many things in common life, in domestic +economy and in social customs will, and +must, be different there from what they are here. +Their civilization, though different from ours, has a +consistency as a whole; and we cannot easily eliminate +certain parts and substitute for them those of +our own civilization without dislocating the whole. +Therefore, it is often safer and better to conserve +what seems to us the lesser good of their civilization +than to introduce what seems the greater good of +our own. +</p> + +<p> +The missionary must be careful to distinguish between +those things which are real, and those which +are apparent, evils among the customs of the people. +There are some customs, such as are connected with +the degradation of woman and heathen ceremonies +which are fundamentally wrong and must be opposed +always. There are others which seem uncouth and +unworthy, but which are devoid of moral or religious +significance. Of two missionaries, the one who +studies to utilize the existing good among the habits +of the people will find greatest usefulness. Some +waste their time, destroy their influence and minimize +their usefulness by a destructive way of attacking +<pb n='226'/><anchor id='Pg226'/> +everything that is not positively good and beating +their head against every wall of custom. +</p> + +<p> +The missionary should be a prophet to rebuke and +to condemn evil. He will find numberless evils on +all sides of him—in Church, in general society and in +individual life among the people. He must not hesitate +to use constantly his voice as a protest against +all forms of evil. This duty is the more incumbent +upon him as there are none among the people to protest +and to denounce the most flagrant, demoralizing +and universal evils of the land. One of the most +discouraging things concerning the situation in India +is, not the universality of certain evils, but the utter +absence of those who dare to withstand them and +denounce them as sins before all the people. Missionaries +have done more in that land to rightly characterize +certain gross evils and to call the attention of +the people to them than have any other people in the +land. And they have recognition for this. And this +prophetic function of the missionary must be exercised +with increasing faithfulness for the good of the +land and for the purity of the Church of God. +</p> + +<p> +In that country the missionary must also stand before +the people as their exemplar. He must represent, +not only Christianity at its best, but also the +civilization of the West in its purest and most attractive +garb. India has always greatly needed such +human types of nobility of character to encourage +and stimulate the people to a higher life. With all +modesty and due humility the missionary is called +upon just as much to live as he is to teach the best +that is found in his religion and in the civilization of +his mother country. In India, the life of the missionary +<pb n='227'/><anchor id='Pg227'/> +has spoken more loudly than his words. There +are millions in that land today, who, while they deny +and reject the teaching of the missionary, give him +unstinted praise both for what he is and for what he +has done for the country. +</p> + +<p> +The testimony of Sir William Mackworth Young, +Lieutenant-Governor of Punjab is only one of many +such;—<q>I take off my hat to the humblest missionary +that walks a bazaar in India,</q> he said, in a recent +public address, <q>because he is leading a higher and +a grander life and doing a grander work than any +other class of persons who are working in India. If +the natives of India have any practical knowledge of +what is meant by Christian charity, if they know +anything of high, disinterested motives and self-sacrifice, +it is mainly from the missionary that they +learn it. The strength of our position in India depends +more largely upon the good-will of the people +than upon the strength and number of our garrisons, +and for that good-will we are largely indebted to the +kindly, self-sacrificing efforts of the Christian missionary. +It is love which must pave the way for the +regeneration of India as well as for the consolidation +of England's power.</q> +</p> + +<p> +The missionary must never lose this crown of glory +in India. He must hold it most precious and strive +to add to the glory which he thus reflects upon his +Faith in that land. +</p> + +</div> + +</div> + +<pb n='228'/><anchor id='Pg228'/> + +<div rend='page-break-before: always'> +<index index="toc" level1="Chapter VIII. Missionary Organization."/> +<index index="pdf" level1="Chapter VIII."/> +<head type='sub'>Chapter VIII.</head> +<head>Missionary Organization.</head> + +<p> +Thorough organization of any work is essential +to its highest efficiency. The Missionary +Department of the work of the +Christian Church should, therefore, be well organized. +As missionary effort expands, grows in +intensity and increases in power, it must find a +growingly efficient organization in order to adequately +express itself and to attain further growth. +</p> + +<p> +1. A thorough Missionary Organization at home is +the first requisite in order to highest success. Thus +only can the missionary work abroad be maintained +and fostered; because, by this means only can missionary +ardour be kindled in the churches. A Church +which is not adequately marshalled for activity in +heathen lands will soon become self-centred and +will easily forget the claims, if not the very existence, +of the heathen. +</p> + +<p> +A Foreign Missionary Society of well organized +efficiency has, up to the present, been the best agency +in the development and furtherance of the foreign +work of every denomination. And the day does not +seem near when this agency can be dispensed with. +</p> + +<p> +This missionary society should be in close touch +with the denomination or body of Christians which +has organized and maintains it. It should be plastic +to the touch and will of its constituency and should +<pb n='229'/><anchor id='Pg229'/> +seek in every way to be at the same time a faithful +exponent of the thought and ambition of the churches, +and a leader and a source of new inspiration and light +to them on missionary problems. This society should +scrupulously avoid, on the one hand, the danger of +too much independence and of a purpose to shape +the missionary policy of the churches; and, on the +other, the equally serious evil of dragging, or of declining +to move a step without the direct intimation, +command or leadership of the churches. There has +been a time in the history of the American Board +when the one evil constituted its danger; at the present +time it would seem as if the other danger seriously +threatened it. +</p> + +<p> +It is of much importance that the foreign missionary +benevolences of a church should be wisely administered +<emph>as a whole</emph>. When different missionary +societies of a denomination appeal, as they do at +present, to our churches for funds to support the +missionary cause in foreign lands, it is of great importance +that moneys received by these different +bodies should be appropriated wisely. They should +be brought together both for unity of results and for +economy of expenditure on the mission field. My +observation convinces me that, for want of a wise +union or correlation of our missionary agencies at +home the various departments of the work (of the +Congregationalists, for instance) on the mission field +are very unequally supported, and an unwise distribution +of the benevolences of the churches follows +as a result. A previous, full consideration, by a competent +general committee of finance, in America, +should be had of the needs of the various departments +<pb n='230'/><anchor id='Pg230'/> +of each mission and of the distribution of all +the funds collected for that mission by the various +societies; and they should be carefully distributed in +accordance with the urgency of those needs respectively. +</p> + +<p> +These missionary societies should aim to cultivate +in the churches the spirit of missions as a <emph>Christian +principle</emph>. Advocates of the missionary cause +strongly feel that the interest of the Church in missionary +work today is too little based upon the real +and fundamental principle of missionary work as a +necessity of the life of the Church itself, and too +much dependent upon exciting narrative, tearful appeal +and poetic romance. The cultivation of the +missionary principle and the inculcation of the doctrine +of the privilege and beauty of supporting missions, +apart from any impassioned appeals or tragic +events, is one of the <hi rend='italic'>desiderata</hi> of the Church today. +It is a morbid condition of the mind of the Church +which demands exciting narrative and hysterical appeal +in order to arouse it to its duty in this matter; +and it also tends to create a standard of missionary +advocacy which is neither manly nor sufficiently careful +to balance well the facts and data of missionary +work as it is found upon the field. There is considerable +danger of accepting, today, only that form of +missionary appeal which is directed to the emotion +and which abounds in mental excitement rather than +that which furnishes food for sober thought. The +consequence is that this advocacy is in danger of becoming +a producer of more heat than light—of more +emotion than intelligent conviction. +</p> + +<p> +The recent movement towards leading certain +<pb n='231'/><anchor id='Pg231'/> +churches to take up definite portions of the work in +foreign lands and to support, each a missionary for +itself, has in it much to commend it to our acceptance. +It certainly has the merit of definiteness in purpose, +work and prayer; and this brings added interest and +a growing sense of responsibility to each church +which takes up the work. If a man (or a church) +finds his interest in missions waning as a principle of +Christian activity the best thing for him, perhaps, is +to come into touch with a missionary or a mission +agent on the field. By supporting him or a department +of work conducted by him, and by being kept +frequently informed of the work which he is supporting, +new fuel is constantly added to that missionary +interest which thereby develops into zeal and +enthusiasm. The method has apostolic sanction and +partakes of the simplicity of primitive missionary +endeavour. +</p> + +<p> +But this method should not be too exclusively pursued. +It should not interfere with a broader outlook +upon missions and a general sympathy with, and +support of, the <emph>common</emph> work. And all of the work +should be done through the missionary society which +alone can rightly coördinate and unify the whole +work of the particular mission. +</p> + +<p> +Faith Missions, so called, represent a genuine and +a worthy spirit among many of God's people today. +To them the somewhat lumbering business methods +of the large missionary organizations savour too much +of worldly prudence and seem subversive of the +deepest Christian faith. They maintain that the old +method is one that looks too much to men and too +little to God for support. And they also claim that +<pb n='232'/><anchor id='Pg232'/> +the missionary of such a society has little opportunity +for the exercise of highest faith in God both for himself +and his work. These new missions, therefore, +have come into existence practically, if not really, as +a protest against modern methods of conducting missionary +work. They may do much good if they exercise +some restraint upon missionary societies in +this matter. Probably it is needed. Many believe +that there is an excessive tendency among the +directors of missionary societies, at the present day, +to consider this great enterprise simply as a <emph>business</emph> +enterprise, and that, in the committee rooms, faith +has yielded too much to prudence, and the wings of +missionary enterprise have been too much clipped by +worldly considerations. How far their reasoning is +true, I will not decide. Their claim is not without a +basis of truth. The financial embarrassment brings +to the Missionary Society today, much more than it +used to, discouragement and a halt; with the result +that the missions are more than ever before crippled +by retrenchment and home churches are resting satisfied +with smaller attainments and are forgetting the +old watchwords of progress and advance. +</p> + +<p> +<q>Faith Missions</q> are created by and meet the +needs of a certain class of people in the church whose +spiritual life is intense and who crave romance in +faith and in life. The missionaries of these societies +tire of the great organizations of the church and are +usually men who are restless under any stiff method +or extensive system in Christian work. +</p> + +<p> +But very few such missionaries meet with permanent +success. The glamour of the <q>faith life,</q> so +called, does not abide with them. Few men have +<pb n='233'/><anchor id='Pg233'/> +the staying, as well as the supporting, faith of a +George Müller; and yet every missionary in this class +should be a hero of faith—a man with that special +gift and power from God which will maintain itself +and go on working under the most adverse circumstances. +And this is what the ordinary <q>faith missionary</q> +does not possess in an exceptional degree. +</p> + +<p> +As a matter of fact, <q>Faith Missions</q> are decidedly +wasteful of means in the conduct of their work. If, +in some ways, they practice more economy, in other +matters of greatest importance, there is deplorable +wastefulness. For, they are wanting both in continuity +and in wise management and sane direction. +As history has shown, they also easily degenerate into +very prudential methods and sensational forms of +advertisement which destroy the very faith which the +missions were supposed to express and conserve. +There is no less faith—rather is there more—exercised +by members of well-organized missions who +depend upon God's supply through the regular channel +of a society. For they can give themselves +entirely to their work of faith and love, confident +that God will provide for their wants and the wants +of their work; while the <q>faith missionary</q> has to +devote much time in anxious thought and in skillful +and dubious methods of appeal to secure the means +of support. +</p> + +<p> +One only needs to look at India today and there +study the results of these two classes of missions in +order to see which method is the more economical +and the more owned of God. +</p> + +<p> +The Missionary Boards should keep in close touch +and living communication with the missions which +<pb n='234'/><anchor id='Pg234'/> +they support. The mission to which I have the +honour of belonging has not had the privilege, until +the last year, of receiving an official visitation from +any member of our Board for nearly forty-five years. +That a society should aim, by its officials in one city, +to conduct, for so many years, a mission among its +antipodes without having one representative among +its directors who has gazed upon that land, seen that +people or studied on the ground any of its problems, +seems remarkable, and wants in that sagacity which +usually directs us as a people. By frequent visitations +alone can such a society expect to be able to direct +wisely and lead successfully its missions. For, it is +highly desirable, both in the interests of the mission +itself, of the society and of the home churches that at +least some of the directors of the society should know +personally and well each mission supported through +them. At no greater intervals than five years such a +visitation should be planned for every mission. I am +confident that they would add largely to the efficiency +of our missionary work and increase the interest of +home churches in their foreign work. But such +visiting committees should be willing to learn and +should not come out with preconceived ideas of what +ought to be done, nor with bottled and labelled remedies +for all the ills of the mission. Some missions are +sore today because of a visitation many years ago, +since it was not conceived in the spirit of highest +wisdom and teachableness. +</p> + +<p> +2. The missions themselves also should be well +organized for work. The success of a mission will +depend, in no small degree, upon the character of its +organization. In India, today, there is a great variety +<pb n='235'/><anchor id='Pg235'/> +of missionary organizations. They range from the +almost purely autocratic ones, established by Christians +of the European Continent, to the thoroughly +democratic and largely autonomous ones of the +American Missions. German and Danish Missions +are mostly controlled by the home committees of +their missionary societies. American Missions have +a large degree of autonomy in the conduct of their +affairs. British Missions divide equally with their +home Society the right and privilege of conducting +their affairs. It is certainly not wise that a committee +of gentlemen thousands of miles distant from the mission +field should autocratically direct and control, even +to matters of detail, the affairs of their mission. The +missionaries on the ground should not only have the +right to express their opinions, but should also have +a voice in conducting the affairs of the mission for +whose furtherance they have given their life, whose +interests they dearly love and whose affairs they are +the most competent to understand. +</p> + +<p> +Nor yet should a mission be entirely free from +foreign guidance and suggestion. Too much power +given to a mission is as really a danger as too little +power. It is well for a mission that it should have +the aid of men who have large missionary interests +under their guidance and who are in full sympathy +with home churches. The ideal mission is that +which, on the one hand, enjoys a large degree of +autonomy in the conduct of its affairs, and yet +which, on the other hand, is wisely supported and +strengthened by the restraining influence, suggestion +and even the occasional initiative of a well-formed +home committee. +</p> + +<pb n='236'/><anchor id='Pg236'/> + +<p> +The relation of the mission to its own members +should always be firm and its authority kindly and +wisely exercised. There may arise a serious danger +of too much individualism in a mission. A mission +which does not have a policy of its own and conduct +its whole work in harmony with that policy, and so +control the work of each of its members as to make it +fully contribute to the realization of its aims, will not +attain unto the largest success in its efforts. When +each missionary is given absolute independence to +develop his own work on his own lines it will soon +be found that whatever mission policy there may have +been will be crushed out by rampant individualism. +And when each man is at liberty to follow his own +inclination and to direct his work according to his +own sweet will, mission work will have lost its +homogeneity. Each section and department of the +mission will be changed in direction and method of +work upon the arrival of every new missionary; and +thus every blessing of continuity in work and of a +wholesome mission policy will be lost. I know of +missions (American, of course) which suffer seriously +on this account. I also know of other missions which +are seriously affected by the opposite difficulty. The +mission controls its work so completely, even to its +last detail, that it leaves to the individual missionary +no freedom of action and no power of initiative. +The mission, in solemn conclave, decides even the +character and quantity of food which must be given +each child in a boarding school conducted by one of +its missionaries! A control which reaches into such +petty details as this, is not only a waste of time to +the mission itself; it seriously compromises the dignity, +<pb n='237'/><anchor id='Pg237'/> +and destroys the sense of responsibility, of the +individual missionary. It takes away from him the +power of initiative and thus largely diminishes his +efficiency. +</p> + +<p> +The ideal mission is that which gives to each of its +members some latitude for judgment and direction, +but which has a definite policy of its own and sees to +it that this policy is, in the main, respected and supported +by every one of its missionaries. +</p> + +<p> +It is an interesting fact, in the study of the missions +of India, that the American Missions, on the whole, +represent the largest degree, both of mission autonomy +and of missionary individualism. The farther we +pass east from America the more do we see mission +autonomy yield to the control of the home society; +and the independence of the missionary lost in the +absoluteness of mission supervision. +</p> + +<p> +How far shall missions give the power of franchise +to their lady members in the conduct of mission affairs? +The last few years has seen this question agitated +by many missions. They differ largely in this +matter. The Madura Mission has settled the problem +by giving to the women absolute equality with the +men. This, probably, is an ideal solution. But it +should be accompanied by a similar movement in the +missionary societies at Boston. The position at present +is anomalous in that mission; for while it has +given to both sexes equal rights of franchise and is +therefore a unit in administrative power, the societies +at home which support the general, and the woman's +parts of the mission activity are entirely separate +from and independent of each other. It is not too +much to hope that, at an early date, the relations of +<pb n='238'/><anchor id='Pg238'/> +the home societies may be changed towards unity of +action, to correspond with the present situation in the +mission field. +</p> + +<p> +The relation of missions contiguous to each other +in foreign lands is a subject which is increasingly engaging +the thought of all missionaries. In the past, +missions of different denominations lived largely isolated +from, and absolutely indifferent to, each other's +welfare. There was much friction and jealousy, +coupled with a readiness to disregard each other's +feelings and a willingness to take advantage of each +other's weaknesses. I am glad to say that that era is +gradually giving way to a time of better feeling, when +sympathy and appreciation, fellowship and coöperation +are becoming the watchwords. During the last +few years marked progress has been seen in India in +the line of amity and comity between the Protestant +Missions of the land. Recently, a large Conference +of Christian Missionaries was convened in Madras +representing the thirty-five Protestant Missions of +South India. Missions which formerly held aloof +from their sister missions and declined to fraternize +in any way with them, came on this occasion and +heartily joined in the universal good feeling and desire +for fellowship among all. Coöperation was the +watchword heard in all discussions at that great Conference; +and since that day increasing effort has been +put forth to bring several of the more nearly related +of these missions, not only into coöperation in work, +but also into organic unity. For instance the missions +of the Free Church of Scotland and of the Dutch +Reformed Church of America have met, through their +representatives, and have perfected a scheme of ecclesiastical +<pb n='239'/><anchor id='Pg239'/> +union and of coöperation in work. And already +expressions of hearty desire have been made +that the missions of the Congregational denominations +unite with these Presbyterian Missions in this +Scheme of Union. I believe that it will require but a +short time for the perfecting of such a union among +all these kindred missions. Thus and thus only can +we hope to teach to our native Christians the growing +oneness of God's people; and thus also do we +hope to reduce considerably the expenses of the work +in that land. For, by thus uniting our forces, we +shall be able to reduce the number of our special institutions +for the training of our agency and the development +of our work. Nothing can further the +cause of economy in mission lands today more than +the union of mission institutions now built on denominational +lines and expensively conducted in all +the missions. I believe in denominationalism. It has +its mission in the world and has done much good. +But a narrow, selfish, denominationalism on the mission +field, and in the presence both of the infant native +church and of the inquiring Hindu community, +is one of the most serious evils that can befall the +cause of Christ in India. +</p> + +<p> +We should all pray for the day when all narrowness +in this matter shall yield to the broadest sympathy, +love and coöperation. And, perhaps, the best way +to answer our prayers in this matter is by furthering +the noble cause of Christian union among the denominations +and churches here at home. +</p> + +<p> +The old illustration, taken from the rice fields of +South India, is apt and instructive. These fields are +small and divided by low banks. The banks serve +<pb n='240'/><anchor id='Pg240'/> +the purpose of separating the fields of different persons, +of furnishing water channels and of facilitating +the irrigation. When the crops are young and low +every field is seen marked out by its banks. But as +the crops grow the banks are hidden and we see +nothing but one great expense of waving grain ready +for the harvest. So, while the useful, denominational +banks which have divided us in mission lands are +still there we thank God that they are being hidden +more, year by year, as the harvest of Christian love +and fellowship is approaching. +</p> + +<p> +3. The organic structure of a mission in the early +stages of its growth is a very simple thing; as it +achieves increasing success the necessities of the +situation compel it to add to its efficiency by widening +its scope and increasing its functions and multiplying +its departments of work. A hundred years +ago, or less, as the missionary entered virgin soil and +began to cultivate a new mission field, he devoted +himself, almost exclusively, to the work of preaching +the gospel to the heathen. Presently the gospel +message found entrance into the hearts of a few and +they were formed into a congregation. At once he +began to train this infant congregation and selected +one or more of the most promising of its number for +special instruction and initiation into the duties of +Christian service. He then took this nucleus of a +native agency with himself on preaching tours until +new accessions to the faith were gained and new +congregations established. As the congregations +multiplied his work as an evangelist had to give +way, in part, to his efforts to train an adequate +native agency to guide and nourish the growing +<pb n='241'/><anchor id='Pg241'/> +Christian community. There was also added to this +the pastoral care and superintendence of congregations +new and old. Later on he felt the need of +schools to train the young of his congregations; he +also began to realize the value of educational work +for non-Christians as a means of presenting to them +the gospel of Christ. Thus a system of schools was +gradually established, both for Christians and for +non-Christians which not only required his care, but +also demanded a force of Christian teachers adequate +to this increasing work. So, institutions for the +systematic training of teachers and preachers had to +be established. Under the influence of these schools +intelligence grew apace and was suitably met and +satisfied by a developing Christian literature—a literature +which met the needs of the Christian and +heathen alike. +</p> + +<p> +Moreover as he studied the physical condition of +the surrounding people he was appalled by the prevalence +of disease and the inadequacy, yea, even the +evil, of the system of medical treatment which +obtained there; and so his heart was drawn out to +the need of making some provision for modern +medical aid. As the community continued to grow +and the number of young people multiplied, in +church and congregation alike, he became impressed +with the need of organizations whereby this latent +youthful power might be conserved, increased and +utilized for the Glory of God. +</p> + +<p> +In this way the primitive missions of the past have +actually developed into the powerful organizations of +the present. One must study, on the spot, one of +the larger missions of India today in order to appreciate +<pb n='242'/><anchor id='Pg242'/> +what a complicated organism it is. He then +will see how it has sent out its ramifications into all +departments of life and of Christian activity. It has +laid its hands, in organized power, upon every department +of Christian work which can be made to +contribute to the furtherance of the cause of Christ in +that field. In this way have come into existence the +following departments, which are represented in +more or less fullness in all the missions of India today. +</p> + +<div> +<index index="toc"/> +<head>(<hi rend='italic'>a</hi>) The Evangelistic Department.</head> + +<p> +This, as we have seen, is the oldest as it is the +most fundamental, of all organized missionary activities. +And it should retain its prominence in missionary +effort. It was preëminently the method of +Christ. He was the Heavenly Messenger proclaiming +that the Kingdom of God was at hand. He was +first of all the great Preacher; <q>and the people everywhere +heard Him gladly.</q> The missionary of the +Cross never feels that he is more directly in the footsteps +of his Master than when he is preaching to the +unchurched and Christless masses. There is to this +work a joy and an exhilaration which are peculiarly +its own, even though it is a work fraught with +physical weariness. I have felt, in the prosecution +of this work, more satisfaction than almost in any +other. Not that I regard it as the most successful +form of labour. It is not. Even as a direct +evangelizing agency, I believe that it must yield +precedence in India to school-work. The faithful +Christian teacher is now a more successful evangelist +in that land than the preacher himself. And yet the +<pb n='243'/><anchor id='Pg243'/> +preacher reaches and offers light and gracious opportunity +to the more benighted and the more +neglected members of the community. Without +making special choice of any favoured class he sows +broadcast the seed, preaches the divine Word, praying +that the Lord himself, who also preached to the +common people, bestow his richest blessing upon +the labour which he has done in his name. +</p> + +<p> +This work of preaching Christ to those who know +him not, must be carried on by missionaries and +agents. It is usually the custom to expect that every +mission agent shall devote some of his time in visiting +neighbouring villages and in gathering the people +together and in presenting to them, in all simplicity, +the message of salvation. Frequently these teachers, +catechists and pastors take with them some of the +members of their congregations to help them, by +song and by the influence of their presence, to present +their message effectively to the people; and thus +the Christians also receive a most useful training in +this elementary part of Christian service. +</p> + +<p> +From time to time special itineracies are conducted +by a band of mission agents who will spend a week +or more in traversing a whole region, preaching in +every village and street as they pass along their +journey. These itineracies are conducted in various +ways, but are always most helpful in the evangelization +of the district. +</p> + +<p> +Some of the best organized missions are adding +emphasis to this work by devoting missionaries +specially to the conduct of it. These men gather +bands of native preachers around them who spend +their time and strength in preaching and in disseminating +<pb n='244'/><anchor id='Pg244'/> +gospel truth in the neglected regions of their +fields. +</p> + +<p> +Theological seminaries also give a part of their time +to this excellent work. The seminary, with which I +am connected, gave, during the year 1900, five weeks +to village work. Teachers and students travelled +hundreds of miles among the villages of the neglected +part of the field and carried the message to more than +50,000 people. This was not only a joyful service, +it was also a most helpful experience to the young +students while undergoing their theological training. +</p> + +<p> +But, as the native Church, in a mission, grows in +numbers and in intelligence, the work of evangelism +becomes its special duty. If the Church does not +enter, with added joy and power, into this department +of its work; and if it does not voluntarily assume, +with ever increasing fullness, this form of +Christian activity, there is something radically wrong +about it. It should be the prayer and purpose of the +missionary that every church and congregation established +by him become a centre of evangelistic power, +whence will radiate divine light and heat into adjacent +hamlets and villages. I am glad to say that, so far as +my observation goes, the native Church is undertaking +this work with increasing zeal and with a growing +impulse from within, rather than by pressure +from without. In the Madura Mission, through the +Home Missionary Society and its auxiliaries, and +through the organizations of the native women, at +least eighteen men and women are being supported +for this especial work of evangelism. And the number +of members of churches, who engage voluntarily +in this work, is every year growing. +</p> + +<pb n='245'/><anchor id='Pg245'/> + +<p> +The character of this preaching is a matter of importance. +In India it should be, largely, if not exclusively, +constructive rather than destructive. Forces +destructive to a belief in Hinduism and its numberless +superstitions have multiplied wonderfully in that land +during the last fifty years. So that there is no necessity, +today, that the Christian preacher spend any of +his time in attacking the errors and evils of the +ancestral faith of the people. He should give himself +to the more agreeable and blessed work of imparting +the living truth of the Gospel in all directness +and simplicity. The destructive agencies of the +civilization, knowledge and religious institutions of +the West have accomplished their work and have +made straight the pathway of the Gospel Messenger +into the mind and heart of the people. Thus, it is +not the abuse of the old, but the exposition of the +new, faith which should occupy the time of the +preacher to Hindus today. It has been my own custom, +and I always urge it upon my students, to avoid +the temptation of attacking Hinduism, and to preach +a simple Gospel of salvation. +</p> + +</div> + +<div> +<index index="toc"/> +<head>(<hi rend='italic'>b</hi>) Pastoral Work.</head> + +<p> +The rapidly increasing number of churches and +congregations has added much to the pastoral duties +of a mission. Formerly missionaries themselves +acted as pastors and shepherded the flocks in the +villages. Even today some of the German missions +have missionary pastors. But this is now exceptional. +Missions generally have learned that, for +native congregations, native pastors are essential. +They not only are better adapted, by nature and by +<pb n='246'/><anchor id='Pg246'/> +training, to meet the needs of the native Church; +they are also the only ones that are within the range +of the financial possibilities of self-support. And +self-support must be ever held before the church as +a high future blessing and duty of the Christian community. +</p> + +<pgIf output='txt'><then> + <p rend='text-align: center'>[Illustration: Theological Students With Their Families.]</p> + <p rend='text-align: center'>[Illustration: Group Of Madura Pastors.]</p> +</then><else> + <p rend='text-align: center'> + <figure url="images/016.png" rend="width: 100%"> + <head>Theological Students With Their Families.</head> + <figDesc>Theological Students With Their Families.</figDesc> + </figure> + </p> + <p rend='text-align: center'> + <figure url="images/017.png" rend="width: 100%"> + <head>Group Of Madura Pastors.</head> + <figDesc>Group Of Madura Pastors.</figDesc> + </figure> + </p> +</else></pgIf> + +<p> +And yet the day when the pastoral work can be +effectively and satisfactorily done by the natives +themselves has hardly arrived. Few native pastors +today, and much fewer catechists, are competent, +both on the score of character and of independence, +to wisely direct the affairs of their people and to +efficiently preserve church discipline. This is a sad +confession to make; but truth compels me to make +it—a truth emphasized more than once by long experience +among them. A few years ago a church +within my jurisdiction wished to expel a leading +member whom it knew to be a godless man. He +had become a curse to the community, and nothing +but excommunication seemed wise or possible. I +visited the church for the purpose of assisting the +pastor in the administration of the Lord's Supper and +of studying the general condition of the church. And +we attempted, congregationally, to discipline this +member. The church was asked to vote, in case it +thought wise, to excommunicate the man; but not a +hand was raised. The matter was further explained +to them, and all those who were in favour of his expulsion +were requested to raise the hand. Again not +a hand was raised! The pastor, thereupon, explained +the situation by stating that the people were afraid of +the man and dared not vote against him even though +he was not present. The pastor was himself equally +<pb n='247'/><anchor id='Pg247'/> +timid in the situation. Thereupon I asked those of +them who desired that <emph>I</emph> should act in this matter <emph>for +the church</emph> to raise the hand; whereupon every hand +of pastor and people was immediately raised; and I +fulfilled their wish by excommunicating, in their +name, the evil member! +</p> + +<p> +This may or may not be Congregationalism; but it +illustrates the fact which I am now dwelling upon, +viz.: that for the present, both pastor and people are +unequal to the severe duties of church discipline. +Every month the missionary is confronted with similar +situations which reveal to him the necessity of his +presence as a superintending pastor and the urgent +need of his wisdom to direct the affairs of the +church, his firmness to put an end to many impossible +situations, and his inspiration to tone up and give +backbone to pastors and other agents connected with +him. It should not be forgotten that, while the infant +community connected with each mission has +many admirable traits of piety and of character, it is +still the victim of great weakness in matters of purity, +of fellowship and of Christian peace. So that if the +Church is to be preserved from many intolerable evils +and brought into the noble traits of a Christian character +which will impress itself upon the non-Christian +community there must be firm guidance, stern repression +of evil and wise inspiration to good on the part +of the native pastoral force under the bracing influence +of missionary guidance. To those who are +conversant with the condition of the native Church +in India there is a supreme conviction that its greatest +danger lies in the irregularity of the life of its members +and in its want of firm discipline and the preservation +<pb n='248'/><anchor id='Pg248'/> +of purity rather than in the fewness of +accessions from heathenism. Hence the importance +of the work of shepherding Christ's feeble flock in +that land. The training of suitable native agents for +this work is a duty of paramount importance; and +the training must be continued through their life by +the presence of the missionary to guide, restrain and +inspire. +</p> + +</div> + +<div> +<index index="toc"/> +<head>(<hi rend='italic'>c</hi>) The Educational Department.</head> + +<p> +In large, well-organized missions, the educational +department is now perhaps the most important and +all-pervasive. As a mission grows, this department +usually develops more rapidly than any other of its +organized activities. This work is divided into three +classes: +</p> + +<div> +<index index="toc"/> +<head>Schools for Non-Christians.</head> + +<p> +These are especially established with a view to +reaching and affecting the non-Christian community. +They have developed wonderfully during the last +half-century and hold an important place in the +economy of missions. They represent the leaven of +Christianity in India. They are preëminently an evangelistic +agency. They furnish excellent opportunity +to present Christ and His Gospel of salvation to a +large host of young people under very favorable circumstances. +These institutions are of two classes—primary +schools in villages and high schools and colleges +at centres of influence and culture. +</p> + +<p> +They have been the object of attack from men of +narrow missionary sympathy and of limited horizon. +These men claim that money expended on such institutions +<pb n='249'/><anchor id='Pg249'/> +is a waste of mission funds. But they have +failed to recognize the significant fact, which I have +already mentioned, that these institutions undoubtedly +furnish the best opportunity for missionary +evangelistic work. And I fearlessly maintain that +more conversions take place, and more accessions are +made, through these schools than through any other +agency, apart from the Christian Church itself. Not +a few of the village primary schools become <emph>nuclei</emph> +to Christian congregations, which flourish and develop +into Christian churches. And through the +higher institutions some of the best and strongest +members of the Christian community have been won +from Hinduism. All this, apart from the fact that +these institutions perform an unspeakably important +function in the dissemination of light throughout the +whole Hindu community and in the leavening of the +whole mass of Hindu thought and institutions. The +good done by this class of institutions is beyond +computation in that land. +</p> + +</div> + +<div> +<index index="toc"/> +<head>Schools for Christian Children.</head> + +<p> +It is the worthy ambition of every mission and +missionary to train the children of the Christians so +that they may rise, not only in intelligence, but also +in social life and position. Under this class of +schools the native Christian community is being +rapidly developed and educated, so that it is already +in advance of any other community in general +literacy. +</p> + +<p> +Among these schools for Christians are industrial +institutions for the training of boys and girls in +manual labour. At the present time there seems to be +<pb n='250'/><anchor id='Pg250'/> +a growing tendency to magnify this department of +work. These schools are given to training in carpentry, +blacksmithing, weaving, brass-work, rattan-work, +etc. The Germans have entered more fully +into this effort than any other missions in India. But +they are not loud in its praise as a department of +<emph>mission</emph> work. It certainly has both merits and +demerits which we shall consider later. +</p> + +<p> +During the last decade a few missionaries have +launched out upon a new enterprise in the shape of +Peasant Settlements. One object of these is to train +the poor and improvident members of the community, +especially the socially submerged classes, to +habits of thrift, economy and independence. It is +also conducted as a philanthropy for the purpose of +raising the people socially and industrially through +new methods and forms of agriculture. This movement +is still in its infancy. +</p> + +</div> + +<div> +<index index="toc"/> +<head>Training Institutions for Mission Agents.</head> + +<p> +It is the duty of every mission to train for itself an +efficient class of men and women who shall conduct +all the departments of missionary work and gradually +relieve the missionary of many of his duties. These +schools are of many kinds corresponding with the +various classes of agencies required. +</p> + +<p> +This may be illustrated by the institutions now +found in the Madura Mission. Nearly every one of +the twelve out-stations of that mission has a boarding +school for Christian boys and girls. The best +students who graduate from these schools, especially +those who are deemed worthy to become future candidates +for mission service, go to Pasumalai and to +<pb n='251'/><anchor id='Pg251'/> +Madura for further, and professional, training. At +Pasumalai young men may pass through the High +School and even the college department. They are +then placed in the normal department, to qualify +them as teachers, or in the Theological Seminary, to +prepare them as preachers and pastors. So, also, +girls are placed in the Madura Girls' High and Training +School and are there qualified for one of three grades +of teachership. Or they may be placed in the Bible +Woman's Training School where they receive a two-years' +course of training for work as Bible women. +</p> + +<p> +The only class of agents which is not trained by +the Madura Mission is that of medical assistants. I +trust that the mission's desire for funds to establish +this work also may be gratified and that thus we may +have the means of training suitable agents for every +department of our missionary work. No mission +can be complete unless it has some means of furnishing +itself with an efficient agency to conduct all departments +of its activity. +</p> + +<p> +The only danger connected with the excellent educational +department of work is, lest it should outgrow +and overshadow all other departments. This danger +is at present manifesting itself in some missions. It +is an attractive form of work which allures the missionary; +and, for several reasons, he yields to the +temptation of emphasizing it out of proportion to its +relative value and gives more time and money to it +than a wise place in mission economy demands. +The ideal arrangement for a mission would seem to +be to keep well in front its evangelistic and pastoral +endeavour, and to utilize all forms of educational work +with a view to strengthening and furthering these. +<pb n='252'/><anchor id='Pg252'/> +It is true that certain missions, like certain individuals, +have a special genius or talent of their own; and +their highest success will depend upon their following +that bent. For instance, the Free Church of +Scotland, in South India, has shown eminent ability +and taste in the work of education. It has met with +distinguished success in that line of effort, and its +college for boys and high schools for girls in Madras +bear testimony to its eminent success in this department. +In evangelistic work it has thus far neither +shown much interest nor large aptitude. The Wesleyan +Methodists, on the other hand, are born evangelists +and find their chief success as preachers of the +gospel. Each mission should not only consider its +field and its claims and needs, it should also study its +own corporate gift and bent and then strive to develop +its work mainly upon those lines which are +most congenial to it. +</p> + +</div> + +</div> + +<div> +<index index="toc"/> +<head>(<hi rend='italic'>d</hi>) Literary Work.</head> + +<p> +The creation and circulation of a healthy Christian +literature has always been recognized by our missions +as a work of paramount importance. While not +many missionaries have devoted themselves exclusively +to this work, yet not a little has been accomplished +in it by the missions. If not much that is +original and brilliant has issued from the missionary +pen; and if it stands sadly true that too few have +seriously undertaken this work; it is nevertheless a +cause of thanksgiving that Christian truth has been +extensively expounded and defended by them, and +that they have sent forth from the press a continual +stream of blessing to all the people. +</p> + +<pb n='253'/><anchor id='Pg253'/> + +<p> +In India, three strong societies aid the missions by +engaging directly in the production and dissemination +of Christian literature. These are the Bible Society, +the Tract Society and the Christian Literature Society. +These institutions have spent large sums of money in +the translation, revision and circulation of the Holy +Scriptures and in the furnishing of fresh, readable and +informing tracts and books in explanation, illustration +and defense of Christianity. The far-reaching results +of the work of these societies no one can adequately +estimate. The need of this department of work is +not only great, it is growing annually. Missions +feel this keenly and are unwilling to depend entirely +upon the above mentioned societies. Each mission +of any importance has one, or more, printing establishments +with which it can prepare and issue tracts +and books of its own, and whereby it may present +special truths and teachings which seem to it urgently +needed by its people. Through these presses the +missions publish also 147 newspapers and magazines +for the special use of the Christian people and others. +In this way forty-one printing establishments, employing +no fewer than 2,000 men, are utilized by the +Protestant missions of India in the production of +healthy literature for the furtherance of the cause of +Christ in that land. +</p> + +<p> +In this department two special classes are kept in +view. The growing Christian community must be +provided with suitable books in the vernaculars. +Books devotional for the mass of Christians, and +text-books for the students in our professional +schools, and helpful books of instruction for the +large body of Christian agents are needed. All these +<pb n='254'/><anchor id='Pg254'/> +make an increasing demand upon the literary fertility +of writers and authors on the mission field. +</p> + +<p> +There is also a growing demand, and an urgent +need, for good books adapted to the non-Christian +community—such tracts and books as can present to +them, in an attractive and convincing way, the special +truths and the supreme excellence of our faith. The +number is annually increasing, both among native +Christians and in the non-Christian community, of +those who can read and whose taste for books is +growing. +</p> + +<p> +This method of approach to the mind of the people +has peculiar advantages of its own. The prejudices +connected with Christian instruction, as it proceeds +directly from the lips of the teacher or preacher, does +not exist in connection with tracts and books. These +printed messengers of truth and salvation quietly and +effectively do their work in the silent hours of the +night and in the secret recesses of the woods or of +the solitary chamber. And this message is the more +effective because it may be read and pondered more +than once, until its truth grips the soul in convicting +and saving power. +</p> + +<p> +The power of the printed page, as a Christian messenger +in India, is second to none at present; and its +influence will multiply mightily as the years increase. +Missions and individual missionaries should enter +more fully into this work; none needs increasing emphasis +more than this; and none has larger hopes of +preëminence in the great work of India's redemption. +Missionary societies also should devote more men, +than in the past, to the creation of a strong Christian +literature. +</p> + +<pb n='255'/><anchor id='Pg255'/> + +<p> +And even where missions are too weak to publish +anything of their own and are unable to write books +or tracts; there is a wide field of usefulness open to +them in a thoroughly systematic and energetic work +of distributing the existing literature produced by the +great societies. In some missions this work of circulating +Scriptures and Christian books has been reduced +almost to a science and has become an exceedingly +efficient help to the cause in those districts. +Other missions have yet to learn the importance and +blessing of this activity. +</p> + +</div> + +<div> +<index index="toc"/> +<head>(<hi rend='italic'>e</hi>) Medical Work.</head> + +<p> +This department of missionary effort has a wide +sphere of usefulness. Though not so urgently necessary +now as in former times in India, owing to the +ubiquitous and efficient Government Medical Department, +it is nevertheless popular and very useful. +This is specially so when the whole work and its +agency are brought into full subjection to the Christian, +as distinct from the purely humanitarian, motive. +No other department is more capable of being utilized +as an evangelizing agency; and in many missions its +influence is thus widely felt. Everywhere its aid to +other departments of mission work is much appreciated +through its ability to gain friends for our +cause among those who would otherwise be inimical; +and in preparing the hearts of many to receive spiritual +help from the Great Physician. No fewer than forty +hospitals, besides many dispensaries, are conducted +by Protestant missions in India today. Many of the +medical missionaries give their whole time to this +work; others conduct the medical as only one of the +<pb n='256'/><anchor id='Pg256'/> +departments of their missionary activity. To each +method there are advantages and disadvantages; +though, perhaps, the medical missionary finds greatest +usefulness when he gives himself entirely to his +profession as physician. But, in that case, he needs +tenfold caution lest the distinctively missionary idea +of his life-work should be subjected to, or lost in, the +professional and the humanitarian spirit. +</p> + +<p> +Medical work for women and children finds in +India today perhaps its most urgent call. There is +more need and suffering among them than among +men. +</p> + +</div> + +<div> +<index index="toc"/> +<head>(<hi rend='italic'>f</hi>) Work for Women.</head> + +<p> +From the first, missions have not neglected +woman. She has been their care, and her conversion +and elevation their ambition. But, in recent +times, much has been added to this. Not only have +separate and definite forms of work been opened <emph>for</emph> +women; organized work <emph>by</emph> women in their behalf +has suddenly taken high rank and attained considerable +popularity among Christian peoples. Under +Women's Missionary Societies fully 1,000 ladies have +come to India and are giving themselves exclusively +to work for their Indian sisters. All forms of effort +are undertaken in their behalf. Assisted by an army +of thousands of native Bible women, Zenana workers +and mistresses, these ladies perform their noble service. +Hindu homes are daily and everywhere visited, +and the seed of Christian life and truth sown; thousands +of non-Christian girls and young women are +instructed and initiated into the mysteries of Bible +truth and Christian life; and Christian womanhood +<pb n='257'/><anchor id='Pg257'/> +is being developed, more rapidly indeed than +Christian manhood, into a thing of strength and +beauty. In the town of Madura alone thirty-one +Bible women have access to 1,000 non-Christian +homes where Bible instruction is gladly received. +Another staff of twenty-one Christian workers instructs +daily, in five schools, 500 Hindu and Mohammedan +girls. Also a High and Training school for +Christian girls, with 256 pupils; and a Bible woman's +training school, with seventeen students, complete +this organized work for women in that town. From +it, as a centre, seventeen other women visit and +work in seventy-two different villages and instruct +1,005 pupils. No work at present is more important +or finds more encouragement than this organized +activity for women. +</p> + +<pgIf output='txt'><then> + <p rend='text-align: center'>[Illustration: A Junior Christian Endeavor Society.]</p> + <p rend='text-align: center'>[Illustration: A Village Christian School.]</p> +</then><else> + <p rend='text-align: center'> + <figure url="images/018.png" rend="width: 100%"> + <head>A Junior Christian Endeavor Society.</head> + <figDesc>A Junior Christian Endeavor Society.</figDesc> + </figure> + </p> + <p rend='text-align: center'> + <figure url="images/019.png" rend="width: 100%"> + <head>A Village Christian School.</head> + <figDesc>A Village Christian School.</figDesc> + </figure> + </p> +</else></pgIf> + +</div> + +<div> +<index index="toc"/> +<head>(<hi rend='italic'>g</hi>) Work for the Young.</head> + +<p> +Ours is preëminently the age of youth—the time +when the importance of work for the young is fully +appreciated, and when manifold activities are put +forth by the Christian Church in their behalf. During +recent years such activity has been extensively +introduced into mission fields. In India at present, +Y. M. C. A., Y. W. C. A., Y. P. S. C. E., Epworth +League, Sunday-school Union and a host of other +less-known organizations for the young have established +themselves and are working with much +enthusiasm. In former years little was done for the +young of the infant Christian communities. The +old Oriental idea that young people are of no account, +and that effort in their behalf is hardly worth +while, obtained in India until recent years. The consequence +<pb n='258'/><anchor id='Pg258'/> +was that the children of Christian congregations +were neglected and allowed to absent themselves +from Christian services and to grow up in +ignorance and heathenish darkness. As a result of +this many of these boys and girls, when they grew +up into manhood and womanhood, reverted to +heathenism; and many flourishing Christian congregations +of the last generation became defunct. It +is now understood, with increasing distinctness, that +the permanent success and growth of a Christian +congregation, as of the whole Christian community, +depends more upon the effort which is exercised +in behalf of the young than upon any amount +of labour lavished upon those of maturer years. +Hence, more activity, of an organized type, is +being wisely put forth in behalf of the children +and of young people. The more plastic, responsive, +tenacious mind of the young takes in more +readily, appreciates more keenly and clings with +more persistence to religious instruction and inspiration +imparted to it than does that of the older members +of the community. The Christian worker thus +finds earlier and greater fruit to his labour among the +young than among the old. Any enthusiasm imparted +by him to the young people is also, sooner or +later, apt to be carried by them to the older members +of the congregation or church. The hope of the +Church in India lies in the young people; and that +missionary, or native agent, who can best organize +the young into useful forms of outgoing Christian +activity, will do most for the Church of the present +and future. And, while so excellent an agency as +the Christian Endeavor Society is available for use in +<pb n='259'/><anchor id='Pg259'/> +this line of work, the missionary need not be discouraged, +but may feel confident that he has within +his power an organization rich in promise of blessing +to his whole community. +</p> + +</div> + +<div> +<index index="toc"/> +<head>(<hi rend='italic'>h</hi>) Organizations for the Special Activities of the +Native Christian Community.</head> + +<p> +Every mission should encourage all forms of wise +and necessary organization for the furtherance of the +highest life of the community itself. And this chiefly +with a view to developing self-dependence in the +community. These organizations will be naturally +divided into two classes. +</p> + +<p> +<hi rend='italic'>Those Which Promote Self-Government.</hi> +</p> + +<p> +The Christian Church in the mission field should +be organized ecclesiastically and administratively in +such a way that it may ultimately, and as speedily as +may seem wise, become entirely self-governing. +Every mission should aim to so teach the people that +they may control and conduct successfully their own +affairs. It should establish a Church which sends its +roots deep into the soil of the land and which will +become, in the highest sense, indigenous. One of +the necessary evils of missionary life is the early +Western control and guidance of everything. I +should like to see the day, when the native Church +can establish that polity which is most congenial to +its taste and run its affairs independently and on +Oriental lines, in such a way as to win more effectively +the people of India to Christ. The question is +sometimes asked,—<q>Must our Congregational missions +bind, to our Congregational form of ecclesiastical +<pb n='260'/><anchor id='Pg260'/> +government, the people whom they bring over +from heathenism? Must our church polity, in the +mission field, be Congregational, or Presbyterian, etc., +regardless of its adaptation, or want of adaptation, +to the people?</q> The affirmative answer has usually +been given by all societies (and wrongly I think) to +this inquiry; and thus every denomination transplants +into heathen lands, with renewed emphasis, +not only its own peculiar shibboleths of doctrine; it +also exalts to a heavenly command the government +and ritual which it represents. +</p> + +<p> +Missions in India are conscientiously endeavouring, +with varying degrees of wisdom and success, to lead +forward their people in the line of self-government. +But both love of power and a conviction of the inability +of the infant Church to wisely control its +affairs, combine to render this transfer of power +from the mission to the native Church a very slow +matter—more slow than seems wise to many besides +the leaders of the native Church themselves. +It is a significant fact, in India today, that the Methodist +missions, by their compact organization, are able +to, or at any rate do, confer more ecclesiastical and +administrative power upon the native Church than +any other mission; while Congregational missions—the +least organized—are the most backward in this +matter. A study for the causes of this would be +instructive. +</p> + +<p> +<hi rend='italic'>Those Organisations Which Promote Self-Extension.</hi> +</p> + +<p> +One of the first things that a mission should do, +after gathering the Christian community, is to organize, +in the community, such activities as are outreaching +<pb n='261'/><anchor id='Pg261'/> +and self-extending. In the Madura Mission +there has been for many years a Home Missionary +Society whose aim is to help support weak churches +and also maintain a force of evangelists to preach to +non-Christians. It is the society of the native Christians—supported +and largely directed by them. It +has created, maintained and increased the interest of +the people in furthering the cause of Christ. +</p> + +<p> +Many such societies exist in India today and they +render valuable service in keeping before the mind of +the people the deepest characteristics of our faith and +the highest privilege of a Christian community—that +of outgoing love, and self-extending enthusiasm. +</p> + +<p> +<hi rend='italic'>Those Organisations Which Further Self-Support.</hi> +</p> + +<p> +How extensively should the idea of self-support +be at present urged upon the native Christian community? +This is a question which we will discuss +later on. There is no question however but that +every mission should so organize its benevolences +that the infant Church may, at as early a date as possible, +cease to seek support from a foreign land; and +that it cultivate at the same time a spirit of self-denial +and of self-reliance. The poverty of the people is, +and will long remain, a serious barrier to this consummation. +But the evil of poverty may be counterbalanced +by a careful system whereby the benevolent +feelings, generous impulses and the sense of +obligation of the people are conserved, strengthened +and made fully effective. This matter should not be +left to haphazard or to spasmodic appeal. Every +Christian, even the poorest, should be so directed and +<pb n='262'/><anchor id='Pg262'/> +inspired in his benevolence that he may effectively +contribute to the worthy object of self-support. +</p> + +<p> +These three <hi rend='italic'>desiderata</hi> of the native Christian +Church—self-support, self-propagation and self-government—are +to be desired above all other blessings +by the missions and should be sought with a persistence +and a well-organized intelligence, which will +mean advance and ultimate success. When these +three have been attained, missions, with all their expensive +machinery, may gladly disband and feel that +their end has been accomplished and that they are no +longer needed. +</p> + +</div> + +</div> + +<pb n='263'/><anchor id='Pg263'/> + +<div rend='page-break-before: always'> +<index index="toc" level1="Chapter IX. Present Day Missionary Problems."/> +<index index="pdf" level1="Chapter IX."/> +<head type='sub'>Chapter IX.</head> +<head>Present Day Missionary Problems.</head> + +<p> +Every age has its own problems to solve; and +so has every department of life. The problems +which belong to missionary life, method and +work are many. The permanence and future success +of the missionary effort of the Church of God depends +upon the wise solution of these problems. Nowhere +is this more manifest than in India. In that land +Christian effort for the conversion of the people has +been made for many centuries by numerous nationalities +and Christian communities with varying success +or want of success. Unwillingness or an inability +to thoroughly confront and master the deep +problems of the field, the work and the people, with +a view to adapting Christianity to them has largely +been the cause of the slow progress of our faith in +that land. Successive efforts by the Greek, the +Syrian, the Romish and the Protestant Churches have +not been prolific in marked and permanent results, +simply because they have not adequately studied the +novel and strange conditions of the land and the best +methods of presenting Christ and His truth. +</p> + +<p> +We need in India, today, highest wisdom in order +to establish worthy missions, and to conduct them in +the right and best way so as to attain results commensurate +with the resources of the kingdom and of +the great King whose we are and whom we preach. +</p> + +<p> +The missionary problems of today are many. +</p> + +<pb n='264'/><anchor id='Pg264'/> + +<p> +1. The initial and preliminary question as to the +right of the Christian Church to send forth its missionaries, +and to establish its missions in heathen +lands. +</p> + +<p> +This question is now raised by many. They ask +it because they believe in the integrity of the doctrine +of evolution. <q>Why do you not,</q> they say, <q>leave +those non-Christian peoples to work out their own +salvation through a natural evolution of their own +faiths? Let those old crude religions pass into something +higher through the natural process of evolution +rather than resort to the cataclysmic method of over-throwing +the old and introducing a faith that is +entirely foreign. Why not let the process of growth +work out its own results even though it takes a long +time for it?</q> +</p> + +<p> +This objection to our work is modern and thoroughgoing. +Of course it is equally pronounced against +supernaturalism in all its forms and ramifications. +It would be futile to reply to this by appealing to the +command of our Lord to go and disciple all nations. +It is enough to remind this objector that the doctrine +of evolution admits that the highest altruism is a part +of the evolution process. And if that is so, then the +highest Christian altruism must find its noblest exercise +in the work of bringing, by Christians to non-Christians, +those ideas and that life which they deem +the best and of which those outside of Christ stand +in urgent need. The highest evolution of our race +has been, and ever must be, through that Christian +altruism which will not rest until the noblest truth +and the fullest life are brought to all the benighted +souls of our race. Is not this the last message of +<pb n='265'/><anchor id='Pg265'/> +evolution to us at this present? And is it not identical +with the last commission of our Lord to His followers—to +go and disciple the nations? And while +it is the function of Christianity to maintain the evolution +principle of the survival of the fittest, it does +this by indirection—by seizing upon the most unfit +and unworthy and making them fit to stand before +God and worthy to enjoy the life eternal in all its +glory. +</p> + +<p> +Moving a step forward we come to,— +</p> + +<p> +Another problem kindred to the one mentioned—one +which concerns the aims and the results which +should animate missionary endeavour. +</p> + +<p> +2. What shall a man or a mission entertain as a +motive or as an aim to be attained and as results +worthy of achievement in missionary work? +</p> + +<p> +This question also is based upon and will cover +very largely the character of the work accomplished. +</p> + +<p> +There are two distinct and separate motives and +aims impelling Christians, at the present time, to +missionary effort. They are, in the main, an emphasis +given, respectively, to each of Christ's two +final commands to his disciples upon earth. +</p> + +<p> +In the first instance his last commission to his followers +to go and make disciples of the nations is +taken as the watch-word; and this has always meant +thorough, patient, all-inclusive effort for the redemption +and elevation of all the races of the earth. +</p> + +<p> +The other class has taken as its watch-word our +Lord's last utterance upon earth—<q>Ye shall be My +witnesses.</q> <q>Witness-bearing</q> has become to +them the expression of the Church's great duty to +the world. +</p> + +<pb n='266'/><anchor id='Pg266'/> + +<p> +There is a great difference between these two +classes of aims and motives, and they are associated +with two classes of theological thinking. According +to the former theory the Kingdom of our Lord, under +the dispensation of the Holy Spirit, is to spread in +regenerating power and triumphant efficacy until all +the nations of the earth shall come under its sway. +This is a great and arduous undertaking. The planting +of this Kingdom in heathen lands and the discipling +of those people until the Church of God shall +have become a living and a self-propagating church +in all the regions of the earth is a work of ages, +worthy of the combined effort of heaven and earth. +And this consummation will surely take place. God +has promised it; Christ's work involves it; the Holy +Spirit came into the world for its realization. They +who entertain this belief are Christian optimists. No +reverses can daunt them; no opposition can discourage +them. They lay broad and deep the foundations +of their work and labour patiently but hopefully +for the great and final consummation. +</p> + +<p> +Those, on the other hand, who are pessimistic as +to the triumph of the Kingdom of Christ under the +dispensation of the Spirit, maintain, with exclusive +emphasis, the Christian duty of witness-bearing. +They claim, in Dr. Pierson's words, that our mission +to the heathen world should be one of diffusion and +not of concentration; that we should bear witness +concerning Christ to the people who know Him not +and then pass on to others, rather than remain to expand, +to convert, to train and to establish living +churches. They maintain that our duty is preëminently +to bear witness to Christ, that we have no responsibility +<pb n='267'/><anchor id='Pg267'/> +for the conversion of the people and for +the building up of strong churches. +</p> + +<p> +This claim that it is the duty of the Church to +herald the good news of redemption to all men as +speedily as possible apart from the expectation that +they will accept it: does not commend itself to me +either upon Scriptural grounds or upon grounds of +reason. +</p> + +<p> +The idea of preaching the gospel to the heathen +<q>for a witness,</q> in the ordinary acceptance of that +term, does not constitute a worthy Christian motive. +Dr. W. N. Clark well analyzes this thought in the +following words, (page 53, in <q>Study of Christian +Missions</q>),—<q>At the outset, there is one motive, +often, though not necessarily, associated with the +theory of heralding, that must be rejected as no +Christian motive. It is often held that in this rapid +work the gospel is not to be preached mainly in order +that it may be believed unto salvation, but rather <q>for +a witness,</q>—which is taken to mean <q>for a witness +against,</q> the hearers when they meet the judgment +of God. The hearing of the gospel marks a turning-point, +both in experience and destiny. When once +men have heard the gospel, they will be saved if +they believe, and justly condemned if they do not. +Only a few will be saved by the missionary preaching; +the elect will be gathered out of the mass, and +the many will remain indifferent. But the blame of +their ruin will be upon themselves, not upon God or +the Christian people; and it is to insure this result +that the gospel is preached to them for a witness. +But this is no <emph>Christian truth</emph>. Such teaching cannot +truly represent the motive of God the Saviour. +<pb n='268'/><anchor id='Pg268'/> +We must maintain that God acts in good faith in the +offers of His grace, or Christianity becomes a delusion. +We must preserve our own good faith also in conveying +the offer of grace, or our hearers will rise in +the judgment to condemn us. No allowance should +be made for any such unchristian motive in our plans +for Christian missions, and we must hold no theory +of missions that implies it.</q> +</p> + +<p> +Moreover the view is thoroughly pessimistic, so far +as this dispensation is concerned, and fails to realize +the power and the glory of Christian truth and of the +kingdom of Christ as inspired by the Holy Spirit. A +theory of missions which is pessimistic at the core +can hardly be a safe or an inspiring one. +</p> + +<p> +It should be remembered also that missions are not +an end in themselves. They should aim at making +themselves unnecessary by the establishing of vigorous +churches which shall become self-extending and +indigenous in all the lands of the earth. The hope of +missions, and the hope of the world through missions, +lies not, ultimately, in the missions, but in the +churches which they establish. Therefore they should +be well established and patiently developed. The +Church of God must take up its missionary work +with a full appreciation of its supreme greatness and +difficulty. Let it not be supposed that it is called +simply to <q>bear witness.</q> This heralding of the +gospel of Christ, is only a part, and indeed a small +part, of the great duty of the Church to the world. +It is also specifically, and with greater urgency, called +upon to <emph>disciple</emph> the nations—to bring them into full +possession of saving truth and into joyful acceptance +of, and life in, Christ. +</p> + +<pb n='269'/><anchor id='Pg269'/> + +<p> +Let us not delude ourselves with the idea that this +work is easy, that we can pass over it lightly or that +we have no responsibility for the conversion of the +world. As I have preached for the first time to a +heathen village I have felt that my obligation to its +inhabitants for their salvation was thereby increased +rather than fulfilled. There is no doubt that Christian +missionaries realize today as never before the greatness +of the task set before God's people to <emph>disciple</emph> +the nations. The obstacles to it and the conflict +which it involves seem greater than ever. The +romance of missions has largely given way to sober +work and the rush of battle has been succeeded by a +great siege. This is preëminently the condition in +India today. Let us not forget this in our missionary +enterprise lest we lose courage by the way. But +let us also remember that it is <emph>God's</emph> work. He is +pledged to bring it to its ultimate triumph, and He +will do it. He will fulfill His promise and give to His +Son the heathen for His inheritance and the uttermost +parts of the earth for His possession. +</p> + +<p> +<emph>This</emph> theory of missionary work is the only one +that has produced, and can maintain, all the present +organized activity of the missionary Church. The +aim of the manifold activities and various departments +of missionary effort, as witnessed in India today, can +be nothing less than the ultimate conquest of that +land for Christ through the establishment of a living, +an ever-growing and self-extending Indian Church +there. +</p> + +<p> +Let us now consider some of the problems which +specially exist in India. +</p> + +<pb n='270'/><anchor id='Pg270'/> + +<p> +3. <hi rend='smallcaps'>The Caste Problem</hi>. +</p> + +<p> +The caste problem has been, and continues to be, +the most troublesome and obtrusive among all the +questions which confront missions in that land. It is +a more serious problem—more pervasive and intense—in +Southern than in Northern India. +</p> + +<p> +This is radically different from social problems in +all other lands, in that it traces its source to, and gathers +its authority from, religion. It enforces all that +it sanctions by the most compact and relentless religious +system the world has known. It maintains +that men have been created into a great number of +castes or classes from none of which can they, by +any possibility, pass into another. In whatever social +stratum a man is born there must he live and die. It +is impious for him to attempt to evade or to violate +this heavenly classification. His interests and all his +rights are confined to that one caste of his birth. It +is sin for him to marry out of it or, in any way, to +transgress his natal compact with it. Neither added +wealth, growing culture, a new ambition, nor anything +else can enable him to change his caste. All +the forces of religion are directed, like a mighty engine +of tyranny, to bind him to it. +</p> + +<p> +This sentiment of caste, after millenniums of teaching, +of rigid observance and custom, has become even +more than second nature to the Hindu,—it has grown +into a sweet necessity of his life, from whose claims +and demands he neither expects nor desires relief. To +the ordinary Hindu a change of caste would be as +unexpected, yea as impossible, as his sudden change +into the lower brute, or into the higher angelic, kingdom. +</p> + +<pb n='271'/><anchor id='Pg271'/> + +<p> +When Christianity was first established in India the +problem of the adoption or the rejection of caste by +the Christian church had to be faced. It was rejected +by the earliest Christian community in India; for we +find no traces of it in the Syrian church on the coast +of Malabar today. Even caste titles, that dearest remnant +of that system to all other native Christians in +India, have entirely disappeared from that community. +It is a great pity that the history of that victory +over caste has not been preserved as a lesson and a +heritage to later Christians. +</p> + +<p> +The Romish Church, which next invaded India, unfortunately +despised the Syrian community, sought +no instruction from its history, made a friend of the +caste system and adopted it in all its hideousness. It +did not wait to consider the terrible fact, so patent to +all at present, that Hinduism and caste are convertible +terms—that one cannot cease to be a Hindu who +maintains the caste system in its integrity. Its intention +was, no doubt, good in its way. It was an +effort to make an easy way out of Hinduism into +Christianity and thus to swell the tide of incoming +converts. But, unfortunately, the path was made +<emph>too</emph> easy; the narrow gate was sufficiently enlarged +for the Hindu to enter with his burden of heathen +prejudices and superstitions, and it soon became the +highway of insincerity and hypocrisy. Moreover, the +Romish Church has found, to its cost, that an easy +way from Hinduism to Christianity is an equally easy +path to return. A man who carried much of his +Hinduism with him into the Christian Church was +easily drawn back by the remaining old ties and affections. +The consequence is that, while Romanism +<pb n='272'/><anchor id='Pg272'/> +has made large inroads upon Hinduism in some +places, it has only been for a time; and the back-sliders +have been as numerous as the new converts; +so that Roman Catholicism has made little net progress +in India for many years. +</p> + +<p> +This alliance which Christianity made, four centuries +ago, with caste was, thus, a fatal one. It gave +also a clue to the earliest Protestant missionaries—a +clue which they, in a weak moment, decided to follow. +For, the first Danish missionaries also made a +sad compromise with this monster evil. I presume +that this may be regarded as a continental failing of +that day, when in Europe class differences were great +and almost insurmountable. Human rights and individual +liberty were not held so sacred, or so scrupulously +defended, in Europe in those days as they are +in Anglo-Saxon countries today. Otherwise any +alliance by the Church with the caste system would +have been an impossibility in India. Even today +some Protestant missionaries from the European continent +are found in India who defend the adoption of +the caste system by the Christian Church. How different +would have been the attitude of the Protestant +Church towards this heathenish institution had men +of the Anglo-Saxon type of today rather than Continentals +of two centuries ago started its work in South +India! In any case, the attitude of compromise assumed +towards the caste system in those early days +has led to interminable evil and to constant trouble in +the Christian Church in that land. +</p> + +<p> +After caste had first found admission as a friend +and then was discovered to be an uncompromising +enemy to Christian life and principles, much effort +<pb n='273'/><anchor id='Pg273'/> +was made to expel it. Nearly all Protestant missions +now denounce it, root and branch, and preach +against it, and in various ways try to check and to +cast it out. But with no great success thus far. The +false step taken at the beginning has cost the Church +terribly. Today in South India more than nine-tenths +of all Protestant native Christians, while they seek an +alliance only among Christians, nevertheless marry +not on lines of Christian affinity so much as on Hindu +caste lines. It is not often that we find a man among +common Christians who has courage and sense +enough to seek a match for son or daughter outside +of the limits of that caste to which he and his people +belonged in Hinduism. This custom is found not +only extremely inconvenient and troublesome to +them; worst of all, it perpetuates, in the Christian +fold, the old heathen lines of cleavage. And thus +life in the Christian community is still running somewhat +in the old channels of Hinduism and largely +preserves those social distinctions of the past which +should have been buried with them at baptism and +forever abandoned. +</p> + +<p> +Under these circumstances what should missions +do? What should be their attitude towards caste +spirit and customs? Through former misapprehension +and neglect the evil is in the Christian Church +and exercises a potent influence. How shall it be +overcome or expelled? Some believe in the <hi rend='italic'>laissez +faire</hi> method. They maintain that, if left to itself +for a time, it will die out, or the general spirit of +Christianity will naturally drive it out. The spirit of +caste is not exorcised in that way. So long as it is +perpetuated by marriage affinity, the source of the +<pb n='274'/><anchor id='Pg274'/> +whole evil, and by habits of eating together on caste +lines, it will not diminish very much or cease to torment +the Church. A century of such waiting, in +some missions that I have known, finds the evil not +much diminished. It is only in those missions where +it is attacked and constantly denounced and its terrible +evils exposed, that progress is evident. +</p> + +<p> +That which can do speedy and sure work, in the +destruction of this evil in Christian missions is inter-caste +marriage. And through this I am glad to see +that increasing good is wrought. Missions should in +every way encourage and put a premium upon marriages +among their members from different castes. +They should teach frequently and emphatically that +membership in different castes does not constitute a +prohibited marriage relationship; but rather does it +furnish the best ground for marriage. In this way, +and in this way only, will this wretched caste feeling +speedily die a natural death and Christians come to +marry, eat, sympathize, love and live on Christian, +rather than on Hindu, lines. A mission which does +not improve every opportunity to show its hatred of +the caste system and to antagonize it positively and +persistently can find no peace; nor will it find any +permanent prosperity. Missions are feeling this increasingly +and are acting accordingly. +</p> + +<p> +4. <hi rend='smallcaps'>Self-Support of Missions</hi>. +</p> + +<p> +Every mission seeks, as its ever-present ambition, +to attain unto independence from all outside financial +aid and a thorough self-support of its own institutions. +We await the day, and believe in its no distant +coming, when a large number of mission +<pb n='275'/><anchor id='Pg275'/> +churches will entirely support their own institutions. +Indeed there are now many churches, on mission +ground, that have grown into self-dependence and +that maintain, at their own expense, all those normal +forms of work that are connected with Christian +activity. +</p> + +<p> +The question is frequently asked,—how far shall +missions place before them, as the supreme and immediate +aim, the self-support of their separate +churches? Among missions and missionaries there +are two tendencies in this matter. One class, represented +by the Church Missionary Society Mission in +Tinnevelly, place all moneys received from their mission +churches into one fund, and from this fund they +pay the salaries of the pastors and catechists, so far +as possible. Bishop Sargent told me that he did not +think any church should be allowed to directly support +its own pastor lest they consider that thereby +they had a right to exercise authority over him! +That mission, therefore, and for other reasons also, +has relegated the direct question of the self-support +of each church into the limbo of the undesirable. +In the American Madura Mission, on the other hand, +the responsibility is urged upon every individual +church to support its own spiritual instructor; and all +rules and methods are directed towards emphasizing +and enforcing this. Self-support thus becomes, in +that mission, its ever-present cry and the growing +ambition of its every church and congregation. And +the progress of the Church and of the mission is +largely measured by this standard. +</p> + +<p> +The self-support of a mission, as such, is a question +which is not looked upon with the same urgency, +<pb n='276'/><anchor id='Pg276'/> +or with the same idea of importance by all missions, +or by all missionaries. One party, for instance, +would make self-support the supreme end; everything +else must be subordinated to it. Nothing +should be undertaken, they say, which is not within +the means and the desire of the people to support. +For instance, they maintain that the salary of all mission +agents and the support of mission institutions +must be pecuniarily within the means of the Orient +and within the limits of its ambitions. I ought to +say that no mission, to my knowledge, carries out +this principle in its integrity, although there are some +missionaries who urge it and proclaim it at all times. +</p> + +<p> +The other party believes that the principal duty and +highest privilege of a mission, as such, is not immediately +to seek self-support or to pare everything +down to the capacity of the people to give; but to +push forward the work energetically; with economy +indeed, but regardless of expense, knowing that vigour +and enterprise and a strenuous Western energy +today will be both amply rewarded in results and +will also set a pace for the native Church in coming +years. They therefore seek the best trained agents +regardless of the immediate ability of the people to +pay their salary. And they establish schools and +hospitals and various other institutions which are altogether +beyond the present ability of the Indian +Church either to found or to maintain. +</p> + +<p> +We must not forget that self-support, <emph>entire</emph> self-support, +is possible in any mission from the very first +day of its organization, if the mission only makes this +paramount and has the boldness of its convictions to +shape its work according to the offerings of the people. +<pb n='277'/><anchor id='Pg277'/> +And there are some advantages to that method. +Many of the best missionaries have often felt that +they would like to try that system in India. Bishop +Thoburn, while maintaining that it would be impossible +to radically change the method of an old mission, +expressed the conviction that it might be well +to establish in India a new mission on the basis of +complete self-support from the beginning. This, +doubtless, was the Pauline method; and it operated +well under the then existing circumstances in those +lands. And had our missions in the East been established +and conducted by the Orient instead of the +Occident they would have had adequate patience to +pursue the method of self-support <hi rend='italic'>ab initio</hi>. But as +we are of the West, Western, our missions must partake +of the characteristics of our nature; and be imbued +with that energy, push, impatience for results +which distinguish us in everything. I am sure that +neither the churches at home nor their missionaries +abroad are prepared to limit their efforts by the poverty, +slowness and apathy of the East, and thus perhaps +delay for years, or generations, the results +which, through the expenditure of more money, +they possibly might reap today. The method which +missions have adopted is the western method, characteristic +of our haste and strenuous spirit, and partaking +of the evils incident to that spirit and method. +It is, on the whole, perhaps the best method that can +be used and fully realized by us. +</p> + +<p> +5. <hi rend='smallcaps'>Mission Educational Work</hi>. +</p> + +<p> +In connection with the increasingly important department +of mission educational work in India not a +<pb n='278'/><anchor id='Pg278'/> +few perplexing questions arise. We have seen that +this department has conquered for itself general recognition +as a legitimate part of missionary effort. +</p> + +<p> +But there is a serious conflict ahead, in the not distant +future. And this is in part owing to the attitude +of the Government Educational Department and of +the local governing bodies towards mission institutions. +There is no concealing the fact that most of +the English officials of the Educational Department +in India deem mission schools the most serious rivals +to, and regard missionary educators as quasi enemies +of, their departmental schools. These men have +recently assumed, and are increasingly assuming, an +attitude of jealousy, if not of hostility, to mission institutions, +chiefly because of their strength and excellence +as rival schools, and partly because of the Bible +training which is imparted to all the students of these +schools—a training with which those officials have no +sympathy and which they are wont to regard as an +educational impertinence. +</p> + +<p> +Missions must expect that the jealousy and the antagonism +of that department will increase. It is true +that the great State Educational Despatch of 1854 and +later enunciated government policy, declare that it +is not the purpose of the government to establish +schools of its own, except where private bodies fail +to do so; and that it is its purpose to encourage, so +far as possible, private institutions. But the general +declaration of the Imperial and Provincial governments +is one thing and the purpose and ambition of +its Educational Department a very different thing. +Departmentalists find it to their interest to strengthen +and increase government schools at all points; and +<pb n='279'/><anchor id='Pg279'/> +as the funds appropriated for educational purposes +are inadequate for all schools they seek the lion's +share for their own, and grudgingly give an ever decreasing +quota to mission institutions. It will be an +ill day for missions when the Educational Department +and its schools will become sufficiently strong to affect +the policy of the general government as against +private, and in favour of government schools. +</p> + +<p> +Another fact, of equal significance, is the attitude +of District Boards and Municipal Commissioners towards +the schools of Mission Bodies. Nearly all the +members of Local Boards are native gentlemen. +They see the large influence of mission schools, +scattered as they are through their districts and +towns, and they regard them as Christian propaganda +and as evangelizing agencies; and it is but +natural that, under the impulse of their new nationalism +and of their interest in a Neo-Hinduism, they +should be jealous of mission schools which are the +rivals of their own indigenous and growing institutions. +And as they have the power of the purse and +make and withhold grants to different schools at their +pleasure; and as all the subordinate officers of the +Educational Department are natives and are not in +full sympathy with mission schools; it can be easily +seen how our schools are doomed to suffer through +an ever decreasing government aid towards their +support. +</p> + +<p> +Thus, there are two problems, in this connection, +which will confront us. One is the question whether +it be worth while for missions to conduct their schools +entirely at their own expense, <hi rend='italic'>i.e.</hi>—without any government +aid. This problem must be faced ere long; +<pb n='280'/><anchor id='Pg280'/> +and it means either the curtailing of this department +of work or the expending of a very much increased +sum of money upon it. +</p> + +<p> +The question may also be urged upon us, more +speedily than we anticipate (indeed it has been raised +already), whether any schools aided by government +shall be allowed to be used as religious propaganda. +In other words, whether mission schools shall enjoy +the privilege of teaching the Bible to all non-Christian +students in attendance, even against their will. +This question is exercising the mind of not a few +natives and others today; and it is claimed that the +present practice is contrary to the Royal Proclamation +of Religious Neutrality in the land. There is some +reason for this contention; and, under increasing +religious rivalry and jealousy, it may, at an early date, +lead to a crisis in mission schools. And the problem +may confront us as to whether we are prepared to +continue all our schools for non-Christians under +conditions which make it impossible for us to give +Bible, or even any religious, training in them. +</p> + +<p> +Another serious problem, in this same connection, +is whether missions should conduct, to any extent, +educational work apart from other indirect aims and +purposes. In other words, how far, if at all, should +a mission give itself to the work of education, <hi rend='italic'>per se</hi>, +and not as a Christian training or as an evangelizing +agency. +</p> + +<p> +Many at present maintain that education—<emph>general</emph> +education—is in itself a good and a blessing which it +is the business of a mission to impart, independent +of any direct religious instruction or spiritual training +which might be given through it. They maintain +<pb n='281'/><anchor id='Pg281'/> +that mission funds should thus be used for the intellectual +advancement of the people apart from their +Christianization. The majority, however, would +claim that a mission's educational work should be +conducted only so far as it can be the medium of +communicating religious truth, or only in so far as it +can be made a direct auxiliary to the Christianizing +of the land. This class would claim that no work +should be undertaken by a mission which does not +contribute to the Christianizing of the people as a +result distinct from their progress in civilization. +And it is here that these two classes of missionaries +take issue with each other. It is an important difference +in the conception of the Church's work in +heathen lands. As I shall consider this later I only +call attention to it here. +</p> + +<p> +Another matter, of no little consequence in this +connection, is that of the amount of educational +privilege which a mission should furnish to its +people. President Stanley Hall has recently maintained +that, even in this country, many are educated +who should not be. They should, he says, be left to +the hoe and shovel. He claims that not a few are, +through education, spoiled for usefulness in the lowest +sphere of manual labour for which they were by +nature designed; while they are also disqualified for +the highest sphere of service and life. If this be true +in America it is doubly true in India. Many young +men and women in that land have had lavished upon +them the blessings of education to an extent that +was unprofitable both to them and to the cause. +They have received an education and training which +not only carried them away far outside the social +<pb n='282'/><anchor id='Pg282'/> +realm for which they were intended by nature; it +also left them incapable of doing the higher thing for +which they were intended by the mission. +</p> + +<p> +There is adequate excuse for this in the early stages +of mission progress. The greatest need of a mission +is a good, strong, native agency. And in its desire to +furnish this agency the mission, as well as the individual +missionary, eagerly seizes upon every boy and +girl who shows any signs of promise as an applicant +to be trained for missionary service. This same ambition +to develop, in intellectual power and in civilizing +progress, the young of an infant Christian community +so that they may adorn our faith and give an +honourable status to the community leads many a +mission to expend upon the education of its boys and +girls more than it will in its later and more mature +stage of growth. +</p> + +<p> +6. <hi rend='smallcaps'>The Industrial and Economic Problem</hi>. +</p> + +<p> +During the last two decades there has been a +marked and strong tendency in Indian missions, as in +the home churches which support them, to still +broaden the scope of missionary effort by adding to +its directly spiritual, and to its educational and medical, +work, schemes for the industrial, economic and social +advancement of the people. This broadening of the +conception of the work of the Church in missionary +lands is a most interesting study. Less than a century +ago nothing that was not directly and intensely +spiritual in its character was regarded as, in any +sense, a part of missionary effort. To preach the +Gospel to the heathen, to establish and to train Christian +churches and to develop and direct a suitable +<pb n='283'/><anchor id='Pg283'/> +native agency—this embraced the whole work of the +mission. Anything beyond this was considered illegitimate. +Subsequently the medical department was +introduced,—chiefly because of the example of Christ +Himself as the Great Healer. Soon the educational +work was begun, as a necessity in its elementary +stages, and it gradually grew until it has reached its +present manifold character and large proportions. +Then a few missions began to touch the industrial +problem and to establish schools for the training of +boys and girls in manual labour. Today that work is +finding much increased emphasis, and missions are +beginning to take up, in all seriousness, Peasant Settlements +as a means of lifting the people economically, +and of training them to habits of industry, and to found +villages as separate Christian communities. Schools +for the blind and for deaf mutes also have been established. +In fact all forms of philanthropic effort have +now practically been adopted by the missions of India +as legitimate forms of their activities. Indeed, it is +extensively proclaimed, what has long been strenuously +denied, that missions are not founded simply +to Christianize but to civilize and to elevate in all +matters pertaining to soul, mind and body, the people +among whom they are established. +</p> + +<p> +This is a broad question and an issue of fundamental +importance. It belongs to the very concept +of missions and is largely a question of aim and purpose. +The trend of the times is doubtless in +favour of the broader, humanitarian, philanthropic, +civilizing purpose of missions as against the deeper +and more exclusive, spiritual and Christianizing +end. +</p> + +<pb n='284'/><anchor id='Pg284'/> + +<p> +It seems to me to be a question whether missions +are ready for this change. +</p> + +<p> +It is also a very serious problem whether, in the +mission field, this modern tendency to extend and +broaden out is of the spirit of Christ and is a passion +to do good unto men in every department and sphere +of their life; or whether it is a degeneracy—a drifting +away from the lofty and exclusive purpose of soul-winning +and soul-saving down towards the lower +plane of earthly blessing and general philanthropy. +There is certainly a sense in which this widening of +missionary endeavour is a part of the broadening of +the Christian life of today and is in harmony with the +multiplication of the agencies of the Church at home +for the general betterment of the people and for preparing +them for the highest blessings of our faith; +and as such it is both commendable and encouraging. +</p> + +<p> +On the other hand I know of no temptation that is +pregnant with greater evil to missions, at the present +time, than that connected with this multiplication of +what may be called the lower activities of missions. +The spiritual work of a mission must ever +remain its principal work if it is to succeed in the +highest sense. It is also the most difficult work. It +bears with it, often, serious discouragement to the +worker. And in times of discouragement it is a very +easy thing for a missionary, and for a mission, to +relax effort at this point and, as a compensation, to +seek larger results on the lower planes of social and +industrial activities and humanitarian and philanthropic +effort. These lower forms of activity are +exceedingly absorbing and distracting; and when a +mission enters extensively into them it usually means, +<pb n='285'/><anchor id='Pg285'/> +and, I would almost say, <emph>necessarily</emph> means, a withdrawal +of time and energy and of interest from its +highest spiritual work. A man or a mission has +only a certain amount of strength and money to devote +to his work; and if this is increasingly and extensively +expended upon the lower forms of philanthropic +effort, the higher, spiritual purposes and endeavors +must suffer. +</p> + +<p> +The Basle Lutheran Mission of South India has +done more industrial work than any other mission of +that land. But the industrial department grew so +rapidly and became so absorbing that it was found +necessary to make a separate <q>mission</q> of it. It +has flourished as a commercial enterprise and is self-supporting. +But the leader of that mission informs +me that its blessings are questionable, in that it tends +to demoralize the people and renders little or no aid to +their spiritual work. +</p> + +<p> +While I believe that a certain amount of endeavour, +by a mission, for the temporal good and social +betterment of its people is legitimate and desirable, +extreme care should be taken, in the present early +stage of progress, lest this form of activity become +prominent or dominant; and, above all, lest it, in +any way, interfere with the conviction concerning +the supreme importance and prime urgency of the +spiritual training and growth of the people. This +class of work can very easily, by changing the +people's ideas of a mission's aim and purpose, demoralize +them. It can also, with equally fatal +facility, transfer the interest of the missionary from +the higher to the lower realm of work, and thus become +a curse, rather than a blessing, to him. If the +<pb n='286'/><anchor id='Pg286'/> +work of missions is to be broadened the greatest care +must be exercised lest this breadth be secured at the +expense of depth of spiritual purpose and power, +and height of spiritual life and experience. I must +confess that this new movement, in the present stage +of the progress of missions, brings to me as much +fear as it does hope. For, while I see reason for taking +up such work, I know also the demoralizing influences +that so naturally and easily follow it. A +mission that allows itself to be secularized, by giving +too much emphasis to these social and civilizing +agencies, becomes inevitably paralyzed as a spiritual +force in its field; and woe be to any mission that +gains anything at the expense of its spiritual paralysis. +</p> + +<p> +7. <hi rend='smallcaps'>Mission Administration</hi>. +</p> + +<p> +The question of administration is an exceedingly +important one to every mission. How wisely are +our missions organized for large economy of money +and effort and for highest efficiency? Could not +missions unite, for mutual counsel and wisdom, as +many officers of our societies at home now do; could +not missions learn more from one another in this +most important respect? The annual expenditure of +more than one million dollars on mission work in +South India alone is in itself a large trust which requires +great care and breadth of wisdom. Hitherto +not much has been done by the many missions of +India to learn from one another the wisest methods +of administration. There is remarkable diversity and +even contrast among those missions in the methods +of conducting their work and in the administration +of their affairs. This is, in no small part, due to the +<pb n='287'/><anchor id='Pg287'/> +different peculiarities of the several nationalities +which conduct the missions; it is also in part due to +their denominational affinities. But, by growing +familiarity with one another's methods and by more +appreciative study of the same, much could be +learned by these missions which would tend to +increasing uniformity of administrative method, +efficiency of work and abundance of results. +</p> + +<p> +Another question of perennial interest, in this connection, +is that of the extent to which native Christians +should be allowed to participate in the administration +of the affairs of a mission. The training of +some of the highest members of the native Christian +community in the responsibility of missionary administration +is a serious duty of every mission. The +day must come when the whole administration of the +Christian work carried on by missions will be in the +hands of the native community itself—when missions, +as such, shall have accomplished their work +and shall be disbanded. What is being done by our +missions today to make that consummation possible +and desirable at the earliest moment? Most missions +maintain that Indians should have nothing to do with +the administration of <emph>foreign</emph> funds. Is this a wise +position to take? Is it consonant with the best training +of the highest native Christians for future control? +In other words, what administrative preparation +is being made by the mission for the incoming +of an indigenous, self-governing Church? +</p> + +<p> +It is true that Indian Christians will not, for a long +time, be able to render much assistance to the missions +in this line. But if they are to be, at any +future time, capable of undertaking the responsibility +<pb n='288'/><anchor id='Pg288'/> +of the work they must be trained for it; and this +training must be conducted with patience by the +mission. If they are now wanting in independence +and poise of character and breadth of horizon, these +can come to them only through an extended training. +And it is the duty of missions to give this training to +them. +</p> + +<p> +There is danger that missions cling too tenaciously +to their right to rule. Power is sweet to the missionary +no less than to other men. +</p> + +<p> +I am glad to say that progress is made by missions +in this matter. Slowly but surely the native Christian +is entering into their counsels and is finding increasing +opportunity and responsibility there. +</p> + +<p> +8. <hi rend='smallcaps'>Problems Concerning New Converts</hi>. +</p> + +<p> +There are many interesting and important questions +connected with the reception of new converts +into the Christian fold in India. Some of these have +a growing interest to the Cause and have found an +important place in missionary discussion. I shall +refer to only a few of them. +</p> + +<p> +(<hi rend='italic'>a</hi>) <hi rend='italic'>Shall polygamous converts be received into +the Christian Church?</hi> +</p> + +<p> +In Hinduism polygamy (more especially, bigamy) +is not uncommon. It is permitted and indeed fostered +by that faith and is legalized by the laws of the +country. As our faith makes increasing inroads upon +that religion, numbers, and yet never a large number, +of those who have two or more wives will accept +our teaching and, with all earnestness, seek admission +into our Christian communion. What shall +<pb n='289'/><anchor id='Pg289'/> +we say to such? How shall we meet them and their +desire? This question has, in a few cases, been sent +to the societies at home, the missions seeking from +them advice and guidance. From America the instruction +has been received against receiving any +such into the Christian Church. This is natural +enough from a country which is confronted by the +Mormon question. But the problem has its Eastern +bearing which is not understood in the West and +which has led missionary bodies in India almost invariably +to decide in favour of receiving such into the +Christian fold. +</p> + +<p> +In the consideration of the problem many things +must be kept in mind. None more important than +the claims to a cordial welcome from the Church of +any man who, in true faith and Christian earnestness, +seeks admittance. If it be demanded of the man that +he put away all but one of those wives taken in +heathenism; then we ask whether it is Christian, or +even just, to cast away one to whom he was solemnly +and religiously pledged according to the laws of the +land and with whom he has been linked in love and +harmony for years and from whom he has begotten +children? And if he is to put away one or more of +his wives, which one shall it be? Shall it be the first +wife? Certainly that would not be Christian. Or +shall it be the second wife who is the mother of his +children and whom he probably married at the request +of the first, who was childless, in order that he +might raise seed unto himself? It is not easy, on +Christian grounds, to decide such a problem as this; +nor is it very Christian to put a ban upon any woman +who, in accordance with their religion and their country's +<pb n='290'/><anchor id='Pg290'/> +laws, has formed this sacred alliance with a man +and has lived with him for years. Nor can it be right +to brand with illegitimacy the children born of such a +wedlock. +</p> + +<p> +I would not allow such persons, received into the +Christian Church, to become officers of the Church. +But I cannot see why there may not be an humble +place in the Church of God for such and their families. +</p> + +<p> +(<hi rend='italic'>b</hi>) <hi rend='italic'>Should the baptism of a person, in any case, +immediately follow his confession of Christ?</hi> +</p> + +<p> +This question does not pertain to those who live in +Christian communities and within the circle of Christian +light and influence. It refers mainly, if not exclusively, +to those who accept Christ under the influence +of Christian teaching at heathen festivals and +who may live far away from Christian communities. +In North India, some of those who have accepted +Christ under these circumstances have received immediate +baptism and have been sent back to their +villages professing Christians. At first sight this +seems unwarranted and unwise. Men who have received +and made an open confession of Christ under +these circumstances have not likely received a sufficient +knowledge of our faith, or attained an adequate +familiarity with its truths; nor have they been +grounded in its principles and life, sufficiently to warrant +us in the hope and assurance that they will continue +this life in their heathen homes and do honour to +our cause and the name of Christ which they have +professed. And yet who are we to decide adversely +upon the application of such a man who may find, or +<pb n='291'/><anchor id='Pg291'/> +think he finds, in that public occasion the only opportunity +of making an open confession of Christ? And +what right have we to conclude that he will not stand +firm to his pledge and promise if we are convinced +that it is made in all sincerity and earnestness, and if +we are convinced that the man has really accepted +Christ as his Saviour? Or, more properly, what +ground have we to believe that the Holy Spirit cannot +carry on to perfection the work thus begun by Him +in the heart of such a man? And was not this method +of immediate baptism that of the Apostolic Church, +even though many thus baptized subsequently denied +their new faith? +</p> + +<p> +There are, doubtless, cases of this kind where baptism +cannot be refused by the minister of God—where +it is even imperative and may prove a blessing +to the heathen audience as well as to the new convert. +And yet, the ordinary method of delay and +careful scrutiny and training should still be adhered +to as a normal method of the Church in heathen +lands. It is the safest way to lead to a healthy and a +strong Church. +</p> + +<p> +(<hi rend='italic'>c</hi>) <hi rend='italic'>Another question frequently asked is that +concerning secret baptism.</hi> +</p> + +<p> +Shall a missionary, at any time and under any circumstances, +secretly baptize such as are anxious to +make confession of Christ, but are debarred by family +opposition, or by similar causes, from public baptism? +This problem frequently arises in connection +with work for heathen women. Under the influence +of the work of a Bible woman, or a lady missionary, +<pb n='292'/><anchor id='Pg292'/> +a woman may abjure her faith, accept Christ as her +Saviour and yearn for baptism. But to be baptized +publicly and to confess Christ before her people +openly would inevitably result in her being driven +from home, separated from her children and people, +and robbed of all opportunity to influence them in +behalf of her newly found faith. Moreover, by this +public confession she is deprived of all family support +and becomes a helpless dependent upon the mission +for her daily bread. The question rises whether such +a woman should be quietly baptized and thus left to +pursue her way in her own home and with her family +as a pledged, but secret, follower of the Lord. There +is much to be said in favour of, as there is against, +such a baptism. Many contend that such an acceptance +of Christ would be unworthy and would be +robbed of its saving power. But such are not conversant +with Hindu life and some of its terrible conditions. +Some would maintain, perhaps with more +wisdom, that it would be better not to baptize such, +but to encourage them to believe that they are accepted +of Christ and to treat them in every way as +Christ's own disciples. +</p> + +<p> +Another problem in this connection is as to the +right or wisdom of an unordained lady missionary to +administer this initiatory rite to such women converts. +This question, of course, will be largely decided +in accordance with the ecclesiastical connection +of those who consider it. There is a growing number +of persons who believe that it would be well that +ladies be authorized to administer this rite under such +circumstances. +</p> + +<p> +9. Another problem is connected with the revival +<pb n='293'/><anchor id='Pg293'/> +of thought among the people of India whom we seek +to bring to Christ. +</p> + +<p> +This revival is really the result of western influence—largely +the product of Christian teaching and activity +in that land. In its last analysis it is therefore +not to be deplored, but rather to be welcomed. At +the same time this new awakening seems to be, for +the present, connected with a reactionary and a militant +spirit. It speaks in the interest of a new nationalism +and a false patriotism which extols everything +Eastern simply because it <emph>is</emph> Oriental. Its aggressiveness +is manifest even in America. We are becoming +familiar, in this country, with the yellow-robed Hindu +monk who has probably been trained in a Christian +mission college and who talks Hinduism with a +strong Christian accent. Though he has violated a +peremptory command of his ancestral faith in crossing +the seas; and though, of necessity, he daily tramples +in this land the whole decalogue of Hindu life and +ritual, he feels competent to champion Hindu philosophy +here! And he seems to find a coterie of admirers +and quasi disciples in this land of light and +privilege! Recently an old classmate of mine informed +me, with all solemnity, that Eastern thought +is now invading the West; and that he himself had +become a theosophist! I have, since hearing this +statement, travelled considerably over this country +and confess that his statement does not seem so absurd +as at first I thought. For, I have seen the recent +phenomenal spread of Christian Science and of other +vagaries with which we are too familiar in this land. +What is Christian Science but the subtle, evasive +idealism of India unequally yoked to a form of Christian +<pb n='294'/><anchor id='Pg294'/> +truth and ritual. What is theosophy, but the +stupefying philosophy and the benumbing metaphysics +of the East, clothed in its own garb of +Oriental mysticism and senseless, spurious occultism. +It is a sad reflection upon our Western life that so +many people who fail to find rest in the divinely inspiring +teachings of Christ, sink into the depths of a +credulity which will accept the inanities of Madame +Blavatsky and the wild assumptions of Mrs. Eddy. +Let these people go out to India and live there for +years to see how Hindu thought and teachings have, +for three millenniums, worked out their legitimate +results in the life of the teeming millions of that land. +Let them observe the debasing immorality, the hollow +ceremonialism, the all-pervasive ignorance and +superstition which rest, like a mighty pall, upon that +people and which make life mean and render noble +manhood impossible. The situation in India reminds +one of the legendary house built upon the banks of +Newfoundland. The foundation was completed +when a dense fog swept over the place and rested +upon all. After the superstructure was built and +finished the fog lifted and it was found, alas, that +the building was erected some two hundred yards +away from the foundation, and rested upon nothing! +Whatever one may say about Hindu thought and +philosophy as a basis of conduct, that people have +been living for many centuries in the dense fog of +ignorance, superstition and ceremonialism; and their +life has been unworthy and debased because it rested +upon nothing. +</p> + +<pgIf output='txt'><then> + <p rend='text-align: center'>[Illustration: A Brahman Gentleman.]</p> + <p rend='text-align: center'>[Illustration: Swami Vivekananda.]</p> +</then><else> + <p rend='text-align: center'> + <figure url="images/020.png" rend="width: 100%"> + <head>A Brahman Gentleman.</head> + <figDesc>A Brahman Gentleman.</figDesc> + </figure> + </p> + <p rend='text-align: center'> + <figure url="images/021.png" rend="width: 100%"> + <head>Swami Vivekananda.</head> + <figDesc>Swami Vivekananda.</figDesc> + </figure> + </p> +</else></pgIf> + +<p> +But there is another form of this awakened Eastern +thought which invites our attention and which concerns +<pb n='295'/><anchor id='Pg295'/> +the missionary work not a little. It appears +there in a reactionary form among men of culture and +leads many of them to turn away in hearty disapproval +from our faith. They are wonderfully drawn +towards Christ, our Lord. His praises are in their +mouths, and they eagerly study his example and life. +They claim him as one of the East and, therefore, as +one of themselves. But these same men will have +none of Christianity, because it is, as they say, of the +West, Western. One of their number recently wrote +an article under the following caption:—<q>Why do +We Hindus Accept Christ and Reject Christianity?</q> +He claims that they reject our faith because it is <q>not +Christianity but Churchianity</q>; that is, it savours of +the Western Church more than it does of Christ. +There is a great deal that is false and foolish in this +contention; and yet it has an element of truth in it. +We, of the West, have not realized, perhaps we +never can fully realize, the great width of the gulf +which, in thought and life, separates the Occident +from the Orient. Hence we have in part failed in +the duty of adapting our faith, in thought and ritual, +to the taste and inherited bias of that people. We +forget that they and we usually approach things +temporal and spiritual from opposite sides. They +are deeply mystical and poetic, while we are obtrusively +practical and meanly prosaic. Thus the Western +colouring and emphasis which is given to our +faith in that land can neither be appreciated nor approved +by the educated Hindu. Even native Christians +are bemoaning this fact. I shall never forget +the eloquent appeal which the Hon. Kali Churn +Banerjee, a leading native Christian in that land, +<pb n='296'/><anchor id='Pg296'/> +made before the Bombay Missionary Conference, +begging the missionaries to cease emphasizing, as he +said, <q>adjectival</q> Christianity and to dwell more +upon <q>substantive</q> Christianity before the people of +India. It is a sad fact that we carry there our Western +shibboleths, our antiquated controversies, and our +sectional jealousies. Most of these are not only unintelligible +in India; they weary the people and +largely bury the essentials of our faith from public +gaze and appreciation. +</p> + +<p> +The question returns to us with a new emphasis +today,—How much of our Western Christianity can +we eliminate and how much must we retain in order +to present to that people the gospel in its simplicity +and saving power? How much of our modern +Christianity is the product of Western thought, interpretation +and life, and how much is of the very +essence of Christ's message? We have yet much to +learn and are to be overtaken by many surprises in +this matter, I believe. God forbid that we should +rob our message of one tittle of its essential truth. +But may He enable us to discriminate more and more, +and lead us to cease encumbering our gospel to the +East with such unessential thought and ritual as are +suited to us but not to them. +</p> + +<p> +I doubt whether we of the West can accomplish +this—it can be <emph>fully</emph> done only when the Christian +Church in India shall have become indigenous and +strong, and, when freed from Western influence and +leadership, it shall do its own thinking and shape its +own ritual and ceremonial on Eastern lines. Then +indeed shall we behold that welcome and mighty +movement which will draw completely the culture +<pb n='297'/><anchor id='Pg297'/> +of India into the Christian Church. Then also, and +not until then, shall we begin to see the Indian Church +contributing her share to the Christian thought and +life of the world. We, of the proud West, are prone +to think that our type of life is all-embracing and that +our religious thought is all-satisfying. Nothing can +be more fallacious or more injurious than such a conceit. +The East is the full complement of the West. +In life and thought we are only an hemisphere, and +we need the East to fill up our full-orbed beauty. +The mystic piety of India will correct our too practical, +mundane view of things. The quiet, passive +virtues which find their perfect realization in that land +we must learn from them to accentuate in addition to +the more aggressive and positive virtues of the West. +All this is to take place in the no distant future. The +Kingdom of Christ in the East is to reach out its +hand to the West and both, in mutual helpfulness, +will coöperate in bringing this whole world to Christ. +Then shall we see a universal kingdom and the beginning +of the fulfillment of the blessed vision in +which <q>the kingdoms of this world have become +the kingdoms of our Lord and of his Christ, and He +shall reign forever and ever.</q> God hasten the day. +</p> + +</div> + +<pb n='298'/><anchor id='Pg298'/> + +<div rend='page-break-before: always'> +<index index="toc" level1="Chapter X. Missionary Results."/> +<index index="pdf" level1="Chapter X."/> +<head type='sub'>Chapter X.</head> +<head>Missionary Results.</head> + +<p> +We are occasionally compelled to read and +to hear detailed and emphatic statements +about <q>the failure of missions.</q> An increasing +number of our countrymen spend their +vacation days in hurried trips through mission fields. +They are so impressed by glimpses of the strange life +and institutions of the Orient that they have neither +time nor inclination to study and appreciate the missionary +work and organization which everywhere +invites their attention. They return home absolutely +ignorant of the work whose power, prevalence and +progress they might easily have learned on their +travels, and they are wont to hide that ignorance behind +the emphatic assurance that <q>there was nothing +to be seen</q> of missions; and they soon convince +themselves, and not a few others, that what they did +not see was not worth seeing or was, perchance, +non-existent. I have long lived on one of the great +lines of travel in India and have sorrowed over the +fact that hardly one in ten of our travelling countrymen +(and many of them members of our home +churches too) turn aside for a moment from gazing +upon Hindu temples to study the important work +which our mission is carrying forward in that city +and district. +</p> + +<p> +Even the friends of missions should learn what +constitutes missionary success. +</p> + +<pb n='299'/><anchor id='Pg299'/> + +<p> +In South India there is found a mission which +counts its converts only by the hundreds. It is +known in Christian lands only through the severe +criticisms which have been heaped upon it by some +good Christian men because it is an educational +mission. +</p> + +<p> +And yet I sincerely believe that that abused mission +is doing a work not inferior to that of any other mission +in India for the permanent growth and highest +achievement of the Kingdom of God in that land. +Its leavening influence upon Hindu thought and institutions +is hardly surpassed by that of any other mission. +In the wonderful turning of the educated +classes of India towards Christ, and the acceptance +of him as their Ideal of life, that mission has a position +of power. Many of the native Christians of +greatest influence, culture and character in South +India trace their conversion or highest efficiency to +the work and influence of that educational mission. +The best educated pastor in the Madura district came +from and was trained by that mission; as also its +highest and best Christian teachers received their final +course of training and discipline there. +</p> + +<p> +That mission is largely ignored and even despised +by the too common statistical reckoning of results +and success. And yet the illustrious name of Dr. +Miller, the leader of that mission, will be cherished in +India and in the world a century hence as a chief +among those who were instrumental in bringing that +great people to Christ. +</p> + +<p> +The mighty and unparalleled revolution which is +going on in India at present, as a result of missionary +work, is not to be tabulated in our statistical reports. +<pb n='300'/><anchor id='Pg300'/> +The deepest currents of those great moral and spiritual +forces of the India of today are not found within +the realm of figures. They defy tabulation; and yet +they bring to the keen Christian observer in that land +more encouragement, because they have more significance, +than all the facts and figures usually found +within the covers of an ordinary mission report. +</p> + +<p> +A great deal of the discouragement and pessimism +about missions today is born of this statistical craze. +</p> + +<p> +Let us therefore take a broad view of the work of +our missions and study some of the results achieved—results +which are almost entirely the harvest of the +labours of the last century. +</p> + +<p> +These results are threefold. +</p> + +<p> +1. <hi rend='smallcaps'>Present Missionary Appliances</hi>. +</p> + +<p> +(<hi rend='italic'>a</hi>) Protestant missions in India have created a +plant and have developed appliances which are not +only an assurance and a prolific source of encouragement +for the future; they are also monuments of the +industry and wisdom of those who have passed on, +and definite signs of God's guidance of, and blessing +to, the work. +</p> + +<p> +In the first place, consider the buildings and other +property erected and owned by the missionary societies +and utilized for the maintenance and furtherance +of their work in that land. +</p> + +<p> +Few people realize the enormous store of wealth +which is thus treasured in this elaborate mission plant. +Nor can they appreciate the equivalent of this in terms +of moral efficiency and spiritual power in the regeneration +of India. +</p> + +<p> +The thousands of acres of land and the many +<pb n='301'/><anchor id='Pg301'/> +thousands of substantial edifices erected and dedicated +to the cause of Christ in connection with these +missions represent an investment of at least ten +million dollars; and this money not only represents +the generosity of Christians in the West, it also includes +the self-denying offerings of Indian Christians, +who from their poverty have given liberally to build +up the cause which is dear to their hearts. +</p> + +<p> +Mission educational institutions are housed in a +legion of substantial and beautiful buildings ranging, +from the massive imposing structures of the Madras +Christian College, downward; churches there are of +all sizes and architectural design, from the magnificent +and beautiful stone edifice which accommodates +its thousands and which was erected by the Church +Missionary Society in Megnanapuram, Tinnevelly, +down to the unpretentious prayer-house of a small +village congregation. A host of suitable buildings +for hospitals, presses and publishing houses, residences +for missionaries and native agents, school +dormitories, gymnasia and lecture halls; Y. M. C. A. +and other societies' buildings—all these represent +that power for service, incarnate in brick and mortar, +which is invaluable and even indispensable to the +great missionary enterprise in that land. +</p> + +<p> +(<hi rend='italic'>b</hi>) Nor must we overlook or fail to estimate adequately +the results achieved in the form of a Christian +literature. Though our Protestant missions have not +cultivated, as extensively as they should, the press +and the publishing house as a missionary agency, they +have not been insensible to their power and have +utilized extensively the printed page. +</p> + +<p> +In the first place a translated and a well-circulated +<pb n='302'/><anchor id='Pg302'/> +Bible has been the aim and pride of our missions +from the beginning. The humblest native of that +land can find, in his own vernacular, the Word of +God, and read for himself the message of God in +Christ Jesus to his sin-burdened soul. Who can +realize the work involved in all this, or the achievement +which it represents? +</p> + +<p> +Then the Christian hymnology of India is already +a rapidly growing power. Every important vernacular +has one or more Protestant Christian hymn +books, which reveal to what a large extent our faith +has inspired and made vocal the praises of Zion in +that land. Nearly all of these Christian hymns in +South India and many in North India are the compositions +of native Christians and manifest considerable +poetic power and high sentiment. Though +many of them are worthy of translation, only two +have thus far found place in our American hymn +books. One is a Tamil hymn composed by Yesuthasan, +catechist, and translated as below by Rev. E. +Webb,— +</p> + +<lg> +<l>1. Whither with this crushing load</l> +<l>Over Salem's dismal road,</l> +<l>All thy body suffering so,</l> +<l>O, my God where dost thou go?</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Chorus</hi>:—</l> +</lg> +<lg> +<l>Whither Jesus goest thou,</l> +<l>Son of God what doest thou,</l> +<l>On this City's dolorous way,</l> +<l>With that cross, O, Sufferer say?</l> +</lg> + +<lg> +<l>2. Tell me fainting, dying Lord,</l> +<l>Dost thou of Thine own accord</l> +<l>Bear that cross, or did thy foes</l> +<l>'Gainst thy will, that load impose.—<hi rend='smallcaps'>Cho.</hi></l> +</lg> + +<pb n='303'/><anchor id='Pg303'/> + +<lg> +<l>3. Patient Sufferer how can I</l> +<l>See thee faint and fall and die,</l> +<l>Pressed and peeled and crushed and ground</l> +<l>By that cross upon thee bound?—<hi rend='smallcaps'>Cho.</hi></l> +</lg> + +<lg> +<l>4. Weary arm and staggering limb,</l> +<l>Visage marred, eyes growing dim,</l> +<l>Tongue all parched, faint at heart,</l> +<l>Bruised and sore in every part!—<hi rend='smallcaps'>Cho.</hi></l> +</lg> + +<lg> +<l>5. Dost thou up to Calvary go,</l> +<l>On that cross in shame and woe,</l> +<l>Malefactors either side</l> +<l>To be nailed and crucified?—<hi rend='smallcaps'>Cho.</hi></l> +</lg> + +<lg> +<l>6. Is it demon thrones to shake,</l> +<l>Death to kill, sin's power to break,</l> +<l>All our ills to put away,</l> +<l>Life to give and endless day?—<hi rend='smallcaps'>Cho.</hi></l> +</lg> + +<p> +Besides this there is an ever-growing mass of +Christian literature in all the vernaculars used by our +missions; and this is becoming increasingly available +as a power for the uplifting of the people who are, +in growing numbers, learning to read. Beyond +almost every other appliance for the Christianization +of that people there stand high in usefulness and +pervasive influence these books, tracts and magazines +of the missions; and the aid which they furnish to all +Christian workers in that land is beyond computation. +Missionaries may go and come, and mission policy +may change, but this Christian literature will quietly +and mightily work out its own benign results throughout +the land, enlightening the people and appealing +to the best that is in them. +</p> + +<p> +(<hi rend='italic'>c</hi>) In like manner the missionary educational institutions, +which cover the whole land as a great network, +<pb n='304'/><anchor id='Pg304'/> +are a noble product of missionary ideals and +efforts in the land. They are in themselves an +achievement which not only has cost millions of +rupees for its creation and maintenance, but is also +the product of some of the best thought and highest +wisdom of many choice spirits during the last century. +These schools constantly furnish to the Christian +Church in India, for intellectual upbuilding, for +moral guidance and for spiritual regeneration, nearly +a half million of the brightest youths of the land. +These institutions are the product of a century of +endeavour; and it can be truly said that without them +the Protestant mission of India would be shorn of +much of their power and more of their promise. +</p> + +<p> +In the present organized activity of missions there +stands nothing in higher esteem than these institutions +for what they have done in the life both of non-Christians +and of Christians alike. +</p> + +<p> +(<hi rend='italic'>d</hi>) In connection with missionary activity in that +land one of the most encouraging, as it is also the +most monumental, of results, is the large army of +well-educated and thoroughly equipped men and +women who have been taken from among the people +and have been trained and placed as their leaders and +guides. +</p> + +<p> +Perhaps 20,000 such (there are 10,550 in South India +alone) are at present giving all their time and strength +to the spiritual training of the Christian community, +to preaching to non-Christians and to the instruction +of the young in the schools. +</p> + +<p> +India is to be brought to Christ and his religion, not +through the efforts of the foreigner, so much as +through the life and activity of men and women of +<pb n='305'/><anchor id='Pg305'/> +the soil. They are to be the essential factor in the +future prevalence and in the character of our faith in +India. Therefore it stirs one to deepest emotion to +behold this mighty army of native workers, who are +praying and working daily in that land for the conversion +of their own people and for the upbuilding +of the Christian community in all that is characteristic +of our faith. As I have been permitted, for years, to +train and to send forth into that great harvest field +young men to preach the gospel of Christ and to +guide the churches and congregations into spiritual +truth and life, I have felt that it was the highest and +best opportunity that could be granted to any missionary +worker in that land. This work of training +an adequate spiritual agency is occupying the serious +thought of all missions. There are 110 theological +seminaries and normal training schools in the country; +in these, 4,305 students, of both sexes, are undergoing +training. +</p> + +<p> +Many of the agents now employed are men and +women qualified to clearly expound the truths of our +faith to believers and unbelievers. They are well +fortified against attack as rational defenders of Christianity +and are prepared to remove doubts which may +arise in the minds of sincere inquirers and wavering +believers. Not all of them are such as we could +wish in intellectual equipment or in strength of character. +But the poorest of them are gradually being +replaced by better ones; and the intellectual, moral +and spiritual tone of the whole force is constantly +improving. The ordained native clergy are a body +of men who are rapidly growing in efficiency and +power. There are 406 of them in South India alone—nearly +<pb n='306'/><anchor id='Pg306'/> +as many as there are ordained missionaries +in the same area. +</p> + +<p> +A comparison, in South India, between this force +of 406 native pastors and the 585 native priests of +the Romish Church shows how well, relatively, the +Protestant Church of South India is supplied; there +being one native pastor to every 1,500 of the Protestant +community, while the Romish priests are only +one to every 2,000 of their community. +</p> + +<p> +Some of these pastors are university graduates, and +all are men of good professional training. They are +faithful workers and are increasingly worthy, and enjoy +the confidence, of their missionary associates. +Among the native agents of our Protestant missions +in South India alone there are about 100 university +graduates, 200 First in Arts (the degree granted after +two years of college work) and 600 university +matriculates. This thorough utilization of a strong, +cultured, native agency is one of the most striking +results of the last century's work in that land. And +it is the more remarkable in the case of the women, +since a generation ago hardly any of the weaker sex +were in mission employ, while today the missions of +South India alone employ 3,000 of them. It is practically +the creation of a mighty and most faithful and +devoted agency in one generation. +</p> + +<p> +What may we not expect from this great army of +native brethren and sisters, as they shall continue to +grow in numbers and in general equipment, and as +they shall be filled with the Spirit of God and be +fully used by our Lord in the redemption of their own +people! +</p> + +<pb n='307'/><anchor id='Pg307'/> + +<p> +2. <hi rend='smallcaps'>The Native Christian Community</hi>. +</p> + +<p> +Recent statistics give the total number of Christians +in British India as 2,923,349. This is a growth of +about 640,000 in ten years, four times more than the +rate of growth of the whole population. And yet +there are people who tell us that the kingdom of our +Lord is not coming in that land! +</p> + +<p> +CENSUS OF CHRISTIANS IN INDIA, MAY 2, 1901.<note place='foot'>The +returns for Congregationalists do not include the members of +the London Missionary Society Missions,—these being, apparently, +included among the <q>Scattering.</q></note> +</p> + +<table rend="latexcolumns: 'p{4cm} p{4cm}'; tblcolumns: 'lw(40) r'"> +<row><cell>Total of all denominations</cell><cell>2,923,349</cell></row> +<row><cell>European and other races</cell><cell>258,990</cell></row> +<row><cell>Natives</cell><cell>2,664,359</cell></row> +</table> + +<p> +<hi rend='italic'>Total Returned.</hi> <hi rend='italic'>Natives.</hi> +</p> + +<table rend="latexcolumns: 'p{4cm} p{2cm} p{2cm}'; tblcolumns: 'lw(40) r r'"> +<row><cell>Anglican</cell><cell>453,612</cell><cell>305,907</cell></row> +<row><cell>Baptist</cell><cell>220,863</cell><cell>216,743</cell></row> +<row><cell>Congregationalist</cell><cell>37,876</cell><cell>37,313</cell></row> +<row><cell>Lutheran and allied denominations</cell><cell>155,455</cell> + <cell>153,768</cell></row> +<row><cell>Methodist</cell><cell>76,869</cell><cell>68,451</cell></row> +<row><cell>Presbyterian</cell><cell>53,829</cell><cell>42,799</cell></row> +<row><cell>Friends</cell><cell>1,309</cell><cell>1,275</cell></row> +<row><cell>Roman Catholic</cell><cell>1,202,039</cell><cell>1,122,378</cell></row> +<row><cell>Salvationist</cell><cell>18,960</cell><cell>18,847</cell></row> +<row><cell>Syrian</cell><cell>571,327</cell><cell>571,320</cell></row> +<row><cell>Scattering</cell><cell>131,210</cell><cell>125,558</cell></row> +</table> + +<p> +Of the above number of Christians 2,664,359 are +natives of India. This is an increase of over 630,000, +or about thirty-one per cent, of Indian Christians +during the last decade. And during this time the +general population of India has increased only about +two and one-half per cent.! Analyzing this aggregate +of all Christians we find that 970,000 of them are +native Protestant Christians. This represents an advance +of sixty-four per cent, during the last ten +years in that community; while the Romish and Syrian +<pb n='308'/><anchor id='Pg308'/> +native Christian communities have gained hardly +three per cent, in the same time. Thus it will be +seen that the rapid progress of our faith in that land +of the East depends almost entirely upon the remarkable +advance of Protestantism among the people of +India. This is certainly a result most encouraging to +Protestant Christian workers in that land. That this +decade's growth is not abnormal is attested by the +fact that the native Protestant Christians of India are +more than ten times what they were fifty years ago. +</p> + +<p> +In view of the fact that the whole Christian community +of India is only one per cent, of the total +population, one may be inclined to feel discouraged. +And yet if the relative growth of the whole population +and, say, of the Protestant Christian community +for the last decade be maintained for one hundred +and thirty years more, the whole population will be +found Christian of the Protestant type. +</p> + +<p> +These figures indicate the magnificent development +of our work in that land. And when we remember +the splendid equipment and wonderful modern appliances +of the missionary organizations of today we +can easily believe that, even within another century, +Christianity will become the prevailing faith of India. +</p> + +<p> +A large number, in our Christian community, has +been gathered through mass movements, where certain +castes and classes have, in large bodies, sought +the blessings of our faith. In Tinnevelly, for instance, +the Shanar caste was early influenced by +Christian workers; and, as they are a very clannish +community, many thousands of them have embraced +the Christian faith and have been wonderfully transformed +and elevated through their contact with it. +</p> + +<pb n='309'/><anchor id='Pg309'/> + +<p> +One of the most marvellous manifestations of the +power of the Gospel is presented today in that district +by this people, who, under missionary influence +and Christian training, have risen from great depths +of ignorance and social degradation until they stand +among the highest of that land in intelligence and in +the spirit of progress. Most of the Christians of +Tinnevelly belong to this once despised class and +are, in many respects, full of vigour and enterprise. +</p> + +<p> +In the famous Telegu Baptist Mission we find a +similar movement. That American Mission laboured +for twenty-five years without much encouragement. +After those years the outcastes of the community +began to appreciate the advantages of our faith and +to apply for admission into its congregations. It +gathered them in by thousands until it has become +by far the largest mission in the country. It represents +nearly one quarter of the whole Protestant +Christian community of India. +</p> + +<p> +During the last few years a similar movement has +overtaken the American Methodist, and other missions +in North India. Many thousands of the depressed +classes, within its area, have sought a refuge +from their ills and a Saviour for their souls in the +Christian fold; so that it taxes all the energies and resources +of the mission to keep pace with the movement +and to instruct adequately, in Christian truth, these +ignorant masses who flock unto it. Bishop Thoburn +says that more than 100,000 of this class are now +waiting to be received into their community; but +that their mission has not the men or means to instruct +them. +</p> + +<p> +In other missions, also, reports are being received +<pb n='310'/><anchor id='Pg310'/> +of similar movements now going forward on a +smaller scale. Some missionaries of these fields +have written to me stating that the only limit to the +growth and development of their missions is that of +men and money wherewith to instruct and properly +direct the people who come seeking for light and +help.<note place='foot'>See Toronto Convention +Report of Student Volunteer Movement, p. 378.</note> +</p> + +<p> +In the great majority of missions, however, growth +has been general and normal; people have come as +individuals and as families, separating themselves, +after much thought and prayer, from those who are +dearest to them upon earth, and passing through a +sea of tribulation and persecution into the Christian +life. +</p> + +<p> +It has been claimed by Hindus, and by some others, +that Hinduism is a tolerant faith—that it does not resort +to persecution. In one respect this is true. As +we have before seen, it will permit its members to +hold any doctrine and to accept any teaching that +they please. It has no punishment nor even a voice +of disapprobation to its member who is a rationalist, +an atheist, or a Christian so far as acceptance of such +belief or non-belief is concerned. And, so far as +conduct is concerned, a man may be a libertine, a +robber or a murderer, and yet maintain his religious +status. But when it comes to the violation of caste +rules it is very different. Hinduism will tolerate anything +but caste insubordination. So that when a +man, in becoming a Christian, severs his connection +with his caste and becomes, socially, an alien to his +people, then Hinduism steps in and brings to bear +<pb n='311'/><anchor id='Pg311'/> +upon him all the bitter penalties of caste infliction, +and persecutes him in a thousand social ways such as +make life a burden unto him. The engine of caste is +the most complete and mighty instrument of religious +persecution the world has known, as many thousands +of our native Christians have learned to their bitter cost. +</p> + +<p> +When a man decides to become a Christian there +is very little opposition to this purpose among his +people so long as his decision involves only his belief, +conviction and private devotion and prayer. But +when it leads him to a public confession of Christ +and to baptism, which is regarded as his renunciation +of caste rules, affinities and obligations, then all +the spite of caste tyranny is showered upon him. +He is boycotted thoroughly. None of his caste people, +not even his own Hindu family, will eat with +him. The family and caste washerman is no longer +permitted to serve him; their barber will not shave +him, and the blacksmith, carpenter, mason and other +village servants decline to render him their wonted +service. So that he is absolutely helpless. It requires +a very strong man to face all this kind of annoyance +and deprivation, and to stand firm in the new life +upon which he has entered and continue loyal to the +new faith which he has embraced. +</p> + +<p> +It must be admitted that such rigours of persecution +are not carried out in all cases at present. Though +this is the spirit and method of caste, yet the influence +of home ties and family affection and the social +position and influence of a new convert may be such +as to mitigate this public opposition to his Christian +decision. But the engine of persecution is there, +always ready for use. +</p> + +<pb n='312'/><anchor id='Pg312'/> + +<p> +The question has often been asked as to the motives +which animated those of our Christian community +who denied their ancestral faith in order to +become Christians. In this land many have an idea, +in some cases expressed but in many unexpressed, +that most of the Christian converts in India are what +are denominated <q>rice Christians.</q> This charge +against the adherents of our faith in that land is as +unworthy as it is untrue. That some embrace our +religion and take upon them the name of Christ from +unworthy motives we know—perhaps this is a thing +not confined to India. But it has always been a surprise +to me, not that so many, but that so few, join +our missions from worldly or unworthy motives. +For they soon learn that the missionary of their district +is a friend of the poor and the oppressed; and +they are constantly suffering from the injustice and the +rapacity of Brahmans and of other members of their +own faith who are above them. Outside of slavery +there are few people who are subject to grosser injustice +at the hand of men of wealth and of power +than are the poor, down-trodden people of India. +</p> + +<p> +Most of them are also groaning in the deepest pit +of poverty. Poverty is a relative term. As compared +with India, America knows absolutely no +poverty. The poverty of India is crushing, over-whelming. +When we remember that according to +government statistics, the average income of a man +for the support of his family in India is less than +$1.50 a month we get a glimpse of what abject poverty +means. +</p> + +<p> +And when we further remember that, during many +months and seasons of his life, even this is partly +<pb n='313'/><anchor id='Pg313'/> +denied him, owing to frequent droughts and other +unpreventable evils, we know in part how an unsatisfied +craving, and pinching distress overwhelm a +large proportion of that population. Government +statistics show that one-fifth of the population are in +a chronic state of hunger. +</p> + +<p> +And yet I heartily bear testimony that comparatively +few of our people have become Christians in +order that they might receive physical and temporal +blessings. We dare not say that this motive does +not exist; but we are confident that in three-fourths +of our converts it is not the prevailing or the dominant +motive. There is a soul-hungering and a heart-thirsting +in India such as are not in any way satisfied +by their ancestral faith. And Christianity appeals to +the people increasingly as a soul-satisfier and as a +power of God unto salvation; and they more and +more realize this fact and are impelled more by that +motive than by any other in transferring their allegiance +from Krishna to Christ. +</p> + +<p> +And even when some do come with prevailingly +low and sordid motives and seek to be enrolled as +members of the Christian community, we dare not +discourage or deny them; because we hope soon, +after they have united with our community and have +placed themselves under Christian instruction, to impart +to them loftier conceptions of life and of truth. +And even should we fail to reform them and to give +them worthy views of our religion and of their relationship +to it, we entertain the hope that their children +will become worthy and genuine Christians. +Many of the best and most honoured members of our +community, today, are the children and grandchildren +<pb n='314'/><anchor id='Pg314'/> +of very unsatisfactory Christians of the +past. +</p> + +<p> +I might say here that missionaries are being frightened +less and less by the charges so frequently made, +by those who know the situation least, concerning +the unworthy motives of those who become Christians. +Indeed, to be frank, the question of motives +is, in my opinion, one of very little consequence, +save as it may involve down-right hypocrisy or gross +deception. +</p> + +<p> +Ordinarily we do not expect, from a people who +have been brought up in so selfish and so debasing +and sordid an atmosphere as that of the common +Hindu of today, a highly spiritual, or a purely ethical +motive in becoming Christians. If such be the prevailing +motive, or even if we are convinced that it is +not absent, we are satisfied. Nor can there be anything +wrong if a man in India seeks alliance with +Christianity in order to better his earthly circumstances. +This may mean a purpose to secure an +education and the blessings of civilization and culture +for his children; or it may reveal a desire for relief +from injustice, or protection from gross tyranny; it +may signify merely a vague hope that, by becoming +a Christian, the general circumstances both of himself +and family will be improved. There is nothing +intrinsically evil in any of these ambitions nor in +seeking Christian affiliation largely with a view to +obtaining these, provided always that there is also a +conviction of the moral and spiritual excellence of +our faith and of its ability to satisfy the soul's need. +And this we may generally assume in a man who +voluntarily severs his connection with the faith of +<pb n='315'/><anchor id='Pg315'/> +his ancestors, and from a religion which was a part +of his own deepest life. +</p> + +<p> +Nor should the deep ignorance of many of those +who become Christians lead us hastily to conclude +that, because they know so little about our faith, +they therefore are unable to appreciate or enjoy any +of its spiritual blessings. I have often been surprised +to see how many very ignorant Christians, and those +who greatly try our patience at times, both by their +stupidity and their crooked lives, nevertheless often +reveal beautiful touches of a genuine faith and of a +most direct and simple trust; and they stand nobly +firm under the most trying and worrying persecution +which Hinduism knows too well how to inflict +upon those who desert and deny it. +</p> + +<p> +It has often been charged, with a view to discredit +missionary effort in India, that the converts gathered +into the Christian fold have been from the lowest +social stratum, and not from the higher and ruling +classes of society. Even if this charge were entirely +true, I can see in it nothing reflecting upon the success +of our cause in that land. +</p> + +<p> +It has, indeed, in all ages and lands, been the +normal process of Christian conquest, to gather in +the lower classes first. It is not by filtering downward +but by leavening upward that Christianity has +been wont to enter and to transform nations. As +this was the initial method in apostolic days, so has +it continued through all the history of the Church. +It has been by the weak and despised things of the +world that our Lord has brought to nought and then +won the mighty. It is so in India. Perhaps three-fourths +of the native Christians of that land are from +<pb n='316'/><anchor id='Pg316'/> +the non-Aryan community—from the aboriginal +classes over whom the sway of Hinduism is less +complete than it is over the Aryan races. This is +doubtless one reason why two-thirds of all the Christians +of India are found in Southern India—among +the Dravidians, who, as we have seen, are more the +children of Demonolatry than they are of Brahmanism. +And yet, let it not be supposed that the Turanians of +the South are far inferior to the Aryans of the North; +or that the salvation of the so-called <q>aborigines</q> +of India, of whom there are more than sixty millions, +is unworthy of our highest ambition. +</p> + +<p> +Neither let it be thought that Christianity has not +made glorious inroad upon the middle classes and +even upon the highest class in that land—the Brahmans. +It is true that, thus far, not very many of +that high and haughty caste have openly professed +Christ. It is equally true, however, that some of the +best members of our Christian community are converted +Brahmans. The Indian Christian community +is proud of such men as the Hon. Kali Churn Bannerjee, +Dr. K. M. Bannerjee, Rev. K. C. Chatterjee, +Rae Maya Das and the Hon. N. Subramanien, not because +they were Brahmans, but because they have +consecrated to the Lord all their distinguished ability, +and because they excel in their possession of Christian +graces. +</p> + +<p> +These names, and many others like them, reveal +the growing power that our faith is wielding over +men of position in that land. At the coronation of +King Edward, in London, twenty representatives of +the Indian Christian Church were present. Of these, +six are ruling princes; perhaps the most distinguished +<pb n='317'/><anchor id='Pg317'/> +of them is Sir Harnam Singh Ahluwalia, K. C. I. E. +He is a man of culture—<q>a true representative of +educated India.</q> +</p> + +<p> +He was entrusted by the Indian Christians to convey +their address to the king upon the occasion of +his coronation. Sir Harnam Singh's usefulness and +success largely depend upon the support, which +he receives, in all good things, from his wife, +Lady Singh, who is the daughter of Rev. Golak +Nath. +</p> + +<p> +The devout Henry Martyn, nearly a century ago, +with mingled discouragement and yearning, declared +that to see one Hindu a real believer in Jesus would +be something more nearly approaching the resurrection +of a dead body than anything he had yet seen. +The illustrious Jesuit missionary, the Abbe Du Bois, +mourned that, even after a long period of faithful +work, he believed he had seen no genuine convert to +Christianity in that land. How would those two +great friends of India rejoice today were they to see +the glorious harvest which Christianity has been permitted +to gather during the last century from that +great people! And among the best of them are to +be seen not a few representatives of the haughty +Brahman caste and also members of the crushed and +despised outcaste Pariah community. +</p> + +<p> +It is well to remember that it has been the ambition +of missionaries in India, not so much to gather in +numerous accessions from the social and intellectual +aristocracy of the land, as to create out of the Indian +Christian community, however degraded may have +been its origin, an aristocracy of character and of true +culture. And in this they have achieved remarkable +<pb n='318'/><anchor id='Pg318'/> +success. For the native Christian community is being +most rapidly transformed in these respects. +Remember, please, the condition, previous to their +embracing our faith, of those outcaste people who +now constitute three-fourths of the Christian community. +They were not only socially ostracized, +and therefore wanting in all traits of manly assertion, +of independence and of self-respect. They +were also in deepest ignorance. Not five per cent, +of them could either read or write. Moreover they +were under serious religious disability. Though +nominal Hindus, they had no right to enter purely +Hindu temples nor to approach in worship any +strictly Hindu deity. The most sacred of Hindu +religious books were denied them, and the most +cherished of Hindu rites and ceremonies they were +deemed totally unfit to observe. +</p> + +<p> +All that they could claim was permission to appease +the demons of their ancestral worship. I have +seen these outcastes, who, while absorbed into +Hinduism, nevertheless live constantly under its +ban. They erect fine halls and shrines in Brahmanical +temples, but are not permitted to enter them +after the day of their dedication to Hindu worship. +Hinduism has never declined any pecuniary +offerings from these despised ones; and yet it has +never deemed it its province or duty to impart its religious +blessings to them. It has denied to them instruction, +comfort and salvation. Is it a wonder that +most of the people were almost on a level with +brutes so far as thoughts of the highest interests of +the soul are concerned? These are the people whom +Christianity has delighted to rescue from their +<pb n='319'/><anchor id='Pg319'/> +thralldom and to build up in religious thought, ambition +and spiritual blessings. +</p> + +<p> +It has applied itself to the task of raising them +from their low estate. It has erected buildings for +their instruction. In most cases its prayer-houses +have been daily used as schoolhouses where the +young have been instructed; so that today this community +stands distinguished among the other communities +in the land for its intelligence. +</p> + +<p> +For example, the total number of Christian youth +in mission schools in South India is 62,000—two-thirds +of them being boys and one-third girls, which +represents a percentage to the total of school-going-age +of 68.7 for boys and 33.7 for girls; and this +while, in the general community, only twelve per +cent, of those who are of an age to be at school are +attending school. Among the Brahmans only is +literacy more common than among Indian Christians. +And even that caste, which has for thirty centuries +represented the cultured aristocracy of India, must +look to its laurels; for, though their males are preëminent +in culture, the females are as illiterate as any +class in India, only six in 1,000 being able to read. +In the Christian community, on the other hand, the +women are not far behind the men in the race for +culture. It is therefore not difficult to prophesy that +the day is not far off when the Indian Christians, +among whom both sexes find equal opportunity and +inducement to study in the schools, will outstrip the +Brahmans and stand preëminent as the educated and +cultured class of India. +</p> + +<p> +This is as true in the higher as in the lower grades +of education. There are today living 418 native +<pb n='320'/><anchor id='Pg320'/> +Christian graduates of the Madras University. Last +year twenty-seven of these Christian youth received +the B. A. degree in that Presidency alone, and the only +three Indian ladies who have seized the difficult and +much coveted prize of Master of Arts from that University +are Christians. These facts are significant and +reveal the marvellous progress made by this once +despised community. +</p> + +<p> +As to the character of these Christians the testimony +of Sir Alexander Mackensie, a distinguished +Anglo Indian statesman of large experience, may be +of interest:—<q>The advance made (in missions) during +my time,</q> he says, <q>have been substantial and +encouraging, and it is my firm belief that the day-spring +of still better things is very close at hand, +while the simple faith and godly lives of many native +Christians, might put all, or most of us certainly, to +the blush.</q> +</p> + +<p> +It may be well to add emphasis here to the position +of woman in the native Christian community as a +direct result of mission endeavour in that land. +</p> + +<p> +The new womanhood of the infant native Christian +community has begun to impress itself upon the +land. There are nearly five hundred thousand +women and girls connected with the Protestant +missions of that country today. They are being +trained for, and introduced to, new spheres and opportunities +such as the women of India never dreamed +of before. Thousands of them are engaged as +teachers and as Bible women. Some practice medicine; +others adorn and cheer the homes, beautify +the lives and strengthen the work of pastors and +preachers, of teachers, doctors and other professional +<pb n='321'/><anchor id='Pg321'/> +men. They grow into the full bloom of womanhood +before they leave their school training; and +they go forth well equipped intellectually, morally +and spiritually for the manifold duties of life. +</p> + +<p> +The last few years have not only helped the Christian +women of the land, as a class, they have also +brought into distinction many of them who are +worthy to stand among the eminent women of the +age and world. +</p> + +<p> +The first of these, both on account of the remarkable +career which she has led and of the noble work +which she is performing, is the well-known Pundita +Ramabai. Herself a Brahman widow, who lost her +father in the tender years of childhood and who subsequently +entered into the joys and blessed power of +a Christian life, she dedicated herself to the work of +redeeming her unfortunate Hindu sisters from their +sad lot. To this noble work of philanthropy and of +heroic Christian service she has given herself absolutely; +and through distinguished administrative skill +and a triumphant faith she has achieved marvellous +success. Beside her well-known institution for child-widows +at Poonah—the Sharada Sadan, which the +writer visited and greatly admired—the recent famine +inspired her to a new effort to save the waifs and +orphans of that region. So that, today, she has +under her care more than two thousand of the unfortunate +ones of her own sex whom she is not only +protecting and wisely training for worthy positions +in life, but is also bringing forward into the joys of a +true Christian life. Few women, in any land, have +found a more useful, or more honourable, career than +this noble woman of the East. She combines, in a +<pb n='322'/><anchor id='Pg322'/> +rare degree, large capacity for work, the highest +sanity in her methods and the deepest love for those +whom she has given her life to bless. +</p> + +<p> +The Sorabjis, also of Western India, have achieved +distinction beyond most native Christian families. +Mr. Sorabji was one of the few Parsees who have +embraced Christianity. One of the daughters of the +family, the widow of an Englishman, lives in London +and has delighted the Queen by her exquisite rendering +of Persian songs. One sister is an artist, whose +paintings are exhibited in Paris and London. One is +a surgeon of distinction. It was another daughter of +this family who was the only representative of her sex +from the Orient at the Parliament of Religions in +Chicago. The most distinguished of these seven +sisters is Cornelia Sorabji, the barrister. Her graduating +paper on <q>Roman Law,</q> at Oxford, was +classed among the best papers produced by the +pupils of that famous institution. She is the first +lady barrister of India, and is not only a powerful +advocate, but also a brilliant writer, as her book and +her articles on the woman question in <q>The Nineteenth +Century</q> amply testify. +</p> + +<p> +Toru Dutt, of Calcutta, one of the brilliant young +stars of India, was versed in French, German and English. +At twenty-one she published <q>A Sheaf Gleaned +in French Fields.</q> It is a skillful and able English +translation of the works of famous French authors. +She and her sister, Aru, were remarkably talented. +It is sad that she, who was so full of intellectual +brightness and so beautiful in Christian life, should +have been taken away by death in the bloom of life. +</p> + +<p> +Miss Goreh is the only Indian Christian who has +<pb n='323'/><anchor id='Pg323'/> +thus far added to our popular English hymnology. +Her beautiful hymn: +</p> + +<lg> +<l><q rend="pre">In the secret of His presence how my soul delights to hide;</q></l> +<l>Oh, how precious are the moments which I spend at Jesus' side.</l> +<l>Earthly cares can never reach me, neither trials bring me low;</l> +<l><q rend="post">For when Satan comes to tempt me to the Secret Place I +go,</q>—</l> +</lg> + +<p> +has been a blessing to many in this land of ours. +</p> + +<p> +Mrs. Sattianathan of Madras (the wife of a distinguished +Indian Christian) was another bright young +woman who showed marked evidence of talent as an +English writer. Her books, descriptive of the life +both of Hindu and of Indian Christian women, have +had deservedly large popularity. They created in +many of her friends a hope for even greater results +from her. But, alas, these hopes were soon shattered +by her sad and premature death. +</p> + +<p> +The second Mrs. Sattianathan, herself an M. A. of +the Madras University, has entered upon a brilliant +career as a writer, and has established the first English +monthly magazine for her Indian sisters—a magazine +which is full of attractiveness and promise. +</p> + +<p> +These ladies are only a few of those who illustrate +the ability, devotion, beauty and promise of the +women of India. Such are preëminently the hope of +that country. +</p> + +<p> +It was while looking upon one of these Indian +Christian ladies that the late Benjamin Harrison, Ex-President +of the United States, remarked that if he +had spent a million dollars for missions and had seen, +as a result of his offering, only one such convert as +Miss Singh he would still have considered his offering +a most profitable investment. +</p> + +<pb n='324'/><anchor id='Pg324'/> + +<p> +These women are creating their own opportunities +and will, ere long, achieve much in all the ranks of +life and especially in their own peculiar sphere of +womanly activity and influence. Woman will do +more for the progress and development of the +country than the sterner sex, as she has hitherto done +more than he to conserve and dignify the past. And +it is safe to conclude that the womanhood of India +will discover its chief glory as it now finds its +largest opportunity in Christianity. And I may add +that the mission of Christianity to, and in behalf of, +the women of that land may almost be called its +chief mission, as the results which it has achieved, +and will yet achieve, in this line, will constitute its +chief glory. +</p> + +<p> +At large centres the Indian Christian community is +already beginning to feel its power and is organizing +in behalf of its own highest interest. +</p> + +<p> +The <q>Madras Native Christian Association</q> is perhaps +the strongest organization of the community. +It unites hundreds of the best members and gives +them a corporate existence and furnishes opportunity +to render articulate the ideals, ambitions and needs of +the Christian community. It has recently undertaken +several enterprises of importance, such as <hi rend='italic'>The +Twentieth Century Enterprise and the Indian Christian +Industrial Exhibition</hi>. It discusses, with much sanity, +the most serious problems of the community and +creates a worthy sentiment which will increasingly +spread until it reaches the remotest parts of the country. +</p> + +<p> +All this tends to show that the community is growing +conscious both of its strength, its responsibility +and its opportunity. +</p> + +<pgIf output='txt'><then> + <p rend='text-align: center'>[Illustration: Rev. S. Sattianatha, LL.D.]</p> + <p rend='text-align: center'>[Illustration: Mrs. S. Kruba Sattianatha.]</p> +</then><else> + <p rend='text-align: center'> + <figure url="images/022.png" rend="width: 100%"> + <head>Rev. S. Sattianatha, LL.D.</head> + <figDesc>Rev. S. Sattianatha, LL.D.</figDesc> + </figure> + </p> + <p rend='text-align: center'> + <figure url="images/023.png" rend="width: 100%"> + <head>Mrs. S. Kruba Sattianatha.</head> + <figDesc>Mrs. S. Kruba Sattianatha.</figDesc> + </figure> + </p> +</else></pgIf> + +<pb n='325'/><anchor id='Pg325'/> + +<p> +For the furtherance of this purpose weekly and +monthly magazines, both in the English language +and in the vernaculars, are being conducted by them. +<hi rend='italic'>The Christian Patriot</hi>, the best organ of the community, +is published in Madras, is conducted with +much ability and represents the best sentiments of its +constituents. It has done much to develop the consciousness +of life and power in the community and +has always urged worthy ideals upon its readers. +</p> + +<p> +The seriousness with which all the native Christians +of India regard their calling and the gratitude +with which they enjoy their faith is clearly attested +by their offerings. +</p> + +<p> +Perhaps nothing can render more satisfactory reply +to those who charge the native Christians with +worldly motives than to show how far they deny +themselves in behalf of their faith. In other words +the benevolence and offerings of the native Christians +may be taken as a fair test of their sincerity +and of their spiritual appreciation. It is a good test in +any land. I have said that they are very poor. A few +years ago I investigated carefully the economic conditions +of the most prosperous and largest village congregation +of the Madura Mission. I discovered that +five rupees (that is $1.66) was the average monthly income +of each family of that congregation. And that +meant only thirty-three cents a month for the support +of each member of a family! We have congregations +whose income is less than this. And yet, the +Christians of that mission contributed over two rupees +(seventy-five cents) per church member as their offering +for 1900. For all the Protestant Missions of South +India the average offering per church member during +<pb n='326'/><anchor id='Pg326'/> +1900 was one rupee and nine annas (fifty-two cents). +For South India this represented an aggregate sum of +R 248,852 ($85,000) or about seven and one-half per +cent, of the total sum expended in the missions during +that year. An American can easily realize how much +this offering is as an absolute gift; but he cannot realize +how much of self-denial it means to that very +poor people; nor how large an offering it is as related +to the best offerings of our home churches today. +If our American Christians contributed for the +cause of Christ a percentage of their income equal to +that of the native Christians of India they would quadruple +their benevolence. And if, in relation to their +income, the Christians of India contribute four times +as much as the Christians of America, in relation to +their real ability, after supplying the most primitive +needs of their bodies, they contribute a hundred times +more than do their brothers and sisters in this great +land of luxury and abundance. Who in America, today, +in contributing to the cause of Christ, denies +himself a convenience or a comfort; yea more, who +on that account fails to meet the craving of bodily +appetite? And yet there are many Christians in India +who suffer in both these respects in order that they +may add the widow's mite to the treasury of the +Church and their loving offering to advance the Kingdom +of the Lord. +</p> + +<p> +In this way the infant Christian Church of India, in +its poverty of this world's goods, is revealing a wealth +of spirit and a richness of purpose such as are worthy +of emulation in Christian lands today. +</p> + +<p> +The organized effort of the Indian Church for self-extension +is rapidly multiplying. Every endeavour +<pb n='327'/><anchor id='Pg327'/> +is put forth to train them out of that spirit of dependence +which is one of the necessary evils incident to +modern missions. +</p> + +<p> +In nearly all well organized missions in India are +found, as we have already seen, Home Missionary +Societies, which are conducted and maintained by the +people, and which constantly direct their thoughts to +their privilege to further the cause of Christ in their +own land and among their own people. +</p> + +<p> +Work by the young for the young, also, is being +conducted with increasing prevalence, zeal and success +throughout the land. +</p> + +<p> +Indeed, all departments of a healthful, normal life +and activity are vigorously prosecuted on mission territory +with a view to imparting to the Christians, not +only a knowledge of the highest type of Christian +altruism, but also for the purpose of making them +partakers of the same. +</p> + +<p> +And the Indian Christian community at present, +notwithstanding all its faults and weaknesses, which +I would not conceal, furnishes us much encouragement +as a product of past effort and as a growing +power which is to be used by God in the speedy upbuilding +of his Kingdom in that great land of the +East. +</p> + +<p> +There are, indeed, not many forms of organized +Christian activity conducted by Indian Christians +themselves—apart from Western missions. There +are some, however, which are worthy of note and +commendation. Such are Pandita Ramabai's Mukti +Mission for Widows; Miss Chuckerbutty's flourishing +Orphanages; Mrs. Sorabji's High School for +Women; the Gopalgange Mission started by the Rev. +<pb n='328'/><anchor id='Pg328'/> +M. N. Bose, and Dr. P. B. Keskar's Orphanage and +Industrial School at Sholapur. +</p> + +<p> +Recently a novel enterprise was inaugurated in the +American Mission, Jaffna, Ceylon, in the form of a +Foreign Missionary Society, which sends forth, to a +region in Southern India, its missionaries to carry the +gospel of Christ to the non-Christians of that place. +It is chiefly conducted and supported by the young +people of the mission and is prophetic of a movement +which will, ere long, spring up throughout India as +a result of a growing sense of responsibility and opportunity +among the Christians of that land. +</p> + +<p> +It is with no spirit of boasting that I wish to dwell +upon the share which America has had in producing +these results. Other people have done in some respects, +better than we. But there is no doubt that +India is much influenced by our land. America has, +for a century, lavishly given her sons and daughters +and expended her wealth for the salvation of India. +Her sacrifices have not been in vain. None have +found more hearty response among that people than +the American Missions. Among the many Protestant +Missions now at work in that Peninsula less than one-fourth +are American; and, yet in connection with +these missions have been gathered and are found +nearly one-half of all of the Protestant Christians of +that land. In South India the mission which has +found much the largest success in gathering converts +is an American Mission. In North India, again, one +of our missions stands preëminent in the multitude +of its Christians, and another, in the excellence of its +educational power and leavening influence. In Western +India, also, America stands first in the acknowledged +<pb n='329'/><anchor id='Pg329'/> +power and preëminence of one of its missions. +</p> + +<p> +In the organized movements for the young, America +again stands conspicuous in that land. As we +study the wonderful activity exercised by Protestant +Christianity in behalf of India's youth, we are at once +impressed by the leadership of American workers as +we are by the American methods used. +</p> + +<p> +The finest Y. M. C. A. building in the Orient is +mostly American, both in conception and in the organized +energy and princely offering which made it +possible. It stands today in the city of Madras, as +one of the noblest and the most beautiful tributes of +western Christian enterprise to that great land. +</p> + +<p> +The only theological seminary which has been +adequately endowed for the training of Protestant +Christian workers in India, is an American one. +</p> + +<p> +Perhaps the best, because the most sane and enterprising, +Christian weekly newspaper in the land is +American. +</p> + +<p> +The only Quarterly Review conducted in that land +by Protestant Christians was founded by an American. +</p> + +<p> +And, in the same line, it is interesting to note that +American presses and publishing houses are multiplying +and are exercising an ever-widening influence +in the redemption of that country. +</p> + +<p> +So largely have all these American agencies been +used for the furtherance of Christian truth and light; +and so much have they been welcomed and appropriated +by the people, that it may well be spoken of +as <q>an American Invasion.</q> +</p> + +<p> +The Bishop of Newcastle, England, referred to this +in his last annual sermon. <q>So far,</q> he says, <q>has +<pb n='330'/><anchor id='Pg330'/> +America realized the need of winning India to Christ +that a hundred years hence, if the last thirty years' +proportion continue, India will owe its Christianity +more to America than to Great Britain and Ireland +combined.</q> These words are no less significant in +their truthfulness than generous in their appreciation. +England has been entrusted with the work of leading +that great people of the Orient, politically and socially, +into a larger and higher life. This, by a strange +Providence, has been entrusted to her in consequence +of her conquest of that people seven thousand miles +away and seven times her own population. So also +has America been favoured with a fair share of opportunity +and of influence as the moral supporter of +England in this unique and unprecedented work. +And, while England by the nature of her compact, +or conquest, is somewhat handicapped in this task, +so far as her religious influence upon the people is +concerned, America has free access and ample +entrance into the heart of the community because of +her disinterested and unrestrained relationship to +them. +</p> + +<p> +Her voice to India has always been the voice of a +constraining altruism. All her endeavours in that land +have been the outgoings of a world-wide philanthropy +and of Christian self-denial. Therefore, she +has been free and unencumbered in all her ambitions +for the uplifting of that people; and she has +found the heartiest response and warmest appreciation +from those whom she has sought to bless. +Consequently, that noble band of 1,000 of her sons +and daughters, who are today giving themselves to +the salvation of India; and the one million dollars +<pb n='331'/><anchor id='Pg331'/> +sent forth annually to maintain her work in that land, +are fruitful in the highest good and in the richest result +in all parts of the land. +</p> + +<p> +While all this means a great achievement, it +means also, and preëminently, a stirring opportunity. +The widest door of opportunity is open to +America among her antipodes in that historic land. +Christian effort can nowhere else find heartier welcome +or results more encouraging and telling in the +great gathering of eastern nations into the Kingdom +of our Lord. +</p> + +</div> + +<pb n='332'/><anchor id='Pg332'/> + +<div rend='page-break-before: always'> +<index index="toc" level1="Chapter XI. Missionary Results—(Continued)"/> +<index index="pdf" level1="Chapter XI."/> +<head type='sub'>Chapter XI.</head> +<head>Missionary Results—(Continued)</head> + +<p> +1. <hi rend='smallcaps'>The Leaven of Christianity</hi>. +</p> + +<p> +Our Lord compared his Kingdom to the +mustard seed which grew into a tree. This +wonderful growth and development of his +Kingdom we considered in the last chapter. He compared +it also to the leaven which was placed in the +meal and which leavened the whole lump. We shall +now consider the leavening or assimilating work of +his Kingdom as at present witnessed in India. +</p> + +<p> +If a man were to ask me, <q>wherein do you find +the most encouragement as a Christian worker in +India?</q> I would doubtless reply:—not in the +Church and community gathered by the missions, +but outside of the Christian fold, in the institutions, +and among the non-Christians, of the land. It is not +in the fields already harvested (though much of joy +and promise we certainly find there), but in the fields +whitening for the harvest, that we see the largest +hope for the ultimate conquest of that great people +by Christ. +</p> + +<p> +There are in India, at present, a thousand results, +movements and tendencies which, to the thoughtful, +watchful, Christian worker, bespeak the rapid coming +of the Kingdom of Christ, even though their +testimony is not heard through mission statistical +<pb n='333'/><anchor id='Pg333'/> +tables, and though their activity is found mostly outside +the visible pale of the Church. +</p> + +<p> +I appreciate the fact that, when we begin to consider +these results which lie outside the life and +organization of the Christian community, we need +much discernment and discrimination, lest we ascribe +to Christianity alone an influence and an efficiency +which it only shares with Western thought and +civilization. But it is not only impossible to separate +these forces, in our endeavour to estimate the share of +each in the results achieved; western thought and +civilization, both in their origin and development, are +themselves as much the product as they are the expression +of Christianity; so that we need not hesitate +much in ascribing to our faith all the results which +the combined energy of these have produced in that +land. +</p> + +<p> +Another discrimination is here necessary. In the +last chapter we dwelt, almost exclusively, upon +Protestant missionary activity and results. These +we were able to measure chiefly through the concentrated +activity and published statistical reports of +Protestant Missions. But, in considering the more +indirect and general results there achieved we must +not forget that they must be ascribed to all the +Christian agencies at work in that land. I believe +that Protestant Christianity is much the largest Christian +power among all the forces that make for the +redemption of India. And yet it would be presumptuous +and unjust not to recognize the strenuous +activity and pervasive influence of Roman Catholicism +in the land. I am convinced that that great historic +Church, with all its errors and false methods, is +<pb n='334'/><anchor id='Pg334'/> +nevertheless a positive and a mighty power in the +dissemination of Christian thought and principles in +India. In the results which I am about to mention, +this and all other Christian agencies have had their +share. +</p> + +<p> +Some of these activities, indeed, <emph>seem</emph> to come directly +from none of the organized agencies of Christianity +in the land. But they are only apparently so. +They are among the thousand subtle influences which +work in a quiet way in the minds and life of the +people and which suddenly, from time to time, break +upon our sight through their results. An illustration +of this kind occurred not long ago. It is said that +one of the vernacular versions of the Gospels accidentally +fell into the hands of a Mohammedan +Moulvi, or teacher, in North India. It had been prepared +and published by the Bible Society. The Mussulman +read the book with eagerness, chiefly with a +view to find new arguments against the divinity of +our Lord and the heavenly source of our faith. But, +as he read, he was so impressed with the wonderful +narrative and the unique beauty of the character of +our Lord, that he surrendered himself to him as his +Saviour and found in him peace and rest. Sometime +later he met a Hindu fakir, named Chet Ram, +who was earnestly in search of the truth. The Mohammedan +convert joyfully told him of his newly +found Saviour and gave him his copy of the New +Testament that he might find for himself the same +blessing. The Holy Spirit carried the Gospel message +of life into his heart also, and he accepted Christ +and at once began to preach him unto his friends and +neighbours. This work he performed faithfully; and +<pb n='335'/><anchor id='Pg335'/> +he gathered around himself many who accepted his +following, short creed;—<q>I believe in Jesus Christ +the Son of Mary and in the Holy Ghost and in the +Father to whom prayer should be made and in the +Bible through which salvation is to be received.</q> +Chet Ram died some time ago; but there are today +found, scattered through the villages of North India, +thousands of his followers who subscribed to his +brief creed and who always carry upon their persons +a copy of the Scriptures. So far as I know, these +people have never come into contact with Christian +workers, but have been led simply through a study +of God's Word, under the guidance of God's Spirit, +unto Christ the Saviour of the world. +</p> + +<p> +It is one of the most encouraging facts connected +with Christian influence in India that one so often +and unexpectedly meets its manifestations in individual +life and institutions. Suddenly he comes across +little streams of influence whose source may be unknown, +but which do a great deal towards fertilizing +thought and producing a harvest of religious results +throughout the land. +</p> + +<p> +The general subject of the influence of the West +upon the East has been recently raised in the very interesting +and thought-provoking book on <q>Asia and +Europe</q> by the English writer, Meredith Townsend. +He stiffly maintains that the West never has, and, +probably, never will, seriously and permanently influence +the East in thought and life. While there is +a semblance, yea an element, of truth in his contention, +so far as the past is concerned, it fails to apply +to the India of the present and must fall far wide of +the mark in the future. Many years have elapsed +<pb n='336'/><anchor id='Pg336'/> +since the author of <q>Asia and Europe</q> left India; +and he is not conversant, at first hand, with the +mighty revolution which is taking place there at present. +He fails, for one thing, to appreciate the wonderful +influence of modern scientific discovery as a +unifier of all peoples and as the handmaid of western +life and thought and of Christian conquest. I need +refer only to one of these modern agencies—the +telegraph. The election of Mr. McKinley as president +of the United States was known to me in India +before it was known to nine-tenths of the population +of this land. +</p> + +<p> +The calamity which recently befell Galveston, +Texas, was not only known to Hindus, the very next +day; the price of cotton went up in South India villages +as a consequence of that sad event. The generous +offerings recently contributed in America for +the famine sufferers in India were actually distributed +to them in food the next day after they were offered! +Can these things, and a thousand like them, which +enter into the every-day transactions of East and +West, have no permanent influence upon the relations +of these once remote but now neighbouring +people? Isolation has everywhere given way to intercourse +and mutual dependence; and that means +community of life and thought which produces +fundamental action and reaction. +</p> + +<p> +Under these new and marvellous conditions the +former <q>mental seclusion of India,</q> so unduly emphasized +by Mr. Townsend, is rapidly yielding and +must utterly pass away. It will, however, not pass +away simply because of the influence of the West +upon the East, but rather because of the mutual action +<pb n='337'/><anchor id='Pg337'/> +and reaction of East and West. The East will +approach the West because, to a large extent, the +West will have learned to appreciate, and to draw in +sympathy towards, the East. Herein lies the secret +of the future oneness, or at least of the communion, +of the two great hemispheres. +</p> + +<p> +India is, therefore, in this matter, facing today such +conditions as never before existed there; and these +are to further considerably the work of revolution +which our religion is bringing to pass in that land, +and which such pessimists as Mr. Townsend are +wont to ignore. +</p> + +<p> +That keen philosopher and high authority upon +India, Sir Alfred Lyall, is right in his anticipation +when he claims that India <q>will be carried swiftly +through phases which have occupied long stages in +the lifetime of other nations.</q> +</p> + +<p> +Considering, then, the leavening influences and the +general results of our faith in that land we shall see +them in many institutions and departments of life. +</p> + +<p> +(<hi rend='italic'>a</hi>) In laws which the government of India has +enacted during the last century. +</p> + +<p> +There has been a steady conflict between the enlightened +government of the white man and the +inhuman customs of the people of that land. The +Christian sentiment of the members of the government, +and of other Christians outside of that circle, +has ever rebelled against and sought to put down the +grossest evils which obtain there. +</p> + +<p> +And the fact which we need to emphasize here is +that these evils have been directed and protected by +Hinduism itself and are an integral part of its ceremonies +and teachings. Whenever the government +<pb n='338'/><anchor id='Pg338'/> +has sought, by legislation, to do away with these +inhuman rites and customs it has been bitterly opposed +by Hinduism and has been met by a general +uprising of its followers against what they have +called religious interference and persecution. Thus +the suppression of Thuggism was a definite attack +upon a religious institution, for the Thuggs never +committed a murder, save as a part of their worship +of the goddess Bhowanee to whose service they had +dedicated themselves and to which the blood of the innocent +traveller (as they thought) was the most welcome +sacrifice its devotee could offer. Hence the +difficulty which faced the government in bringing +these religious murders to an end. +</p> + +<p> +Suttee was also regarded as a high type of religious +devotion. For the widow to immolate herself upon +the funeral pyre of her dead husband was not only +the supreme test of wifely devotion, it was also preëminently +the highest religious act possible to her; +and it brought to her a future bliss which was painted +in glowing and attractive colours by the sacred books +of her faith. It was not strange, therefore, that the +State hesitated, for a long time, to abolish by law this +hideous custom, whereby in the year 1817, for instance, +two widows were burned daily in the Bengal +Presidency alone. +</p> + +<p> +It was in the face of extensive protest and threats +by orthodox Hindus that the government abolished +it. <q>Previous to 1857, 150 human sacrifices are said +to have been annually offered in Gumsur, a city in +East Central India; and the abolition of that horrible +custom raised such a storm of opposition among the +Hindus that an eight years' war was the result. More +<pb n='339'/><anchor id='Pg339'/> +than 2,000 victims were rescued from sacrifice and +handed over to the care of the missionaries.</q> In like +manner infanticide was encouraged for centuries in +the land as an act of religious devotion which was +possessed of great efficacy. In the name of religion +and with the promise of its highest blessings mothers +were led to feed the crocodiles of the sacred Ganges +by throwing to them their own infants. +</p> + +<p> +It seems hardly possible that human beings could +regard the prohibition of that inhuman and unnatural +act as a piece of injustice and an interference with +the rights of conscience. And yet it was so regarded! +</p> + +<p> +Not fewer than twenty laws have thus been enacted +in that land, during the last century, with a +view to putting an end to religious customs which +robbed thousands of people, annually, of life itself +and deprived many thousands more of the most elementary +and inalienable rights of human beings. So +it has become penal to do any one of the following +things, all of which were regarded as expressions of +the highest religious devotion and were committed +with the sanction of the ancestral faith and under the +inspiration of its benediction: to burn widows; to +expose parents to death on the banks of the Ganges; +to offer up human sacrifice; to murder children, +either by throwing them into the Ganges, or by the +Rajpoot secret method of infanticide; to encourage +men to throw away their lives under temple cars +and in other ways of religious devotion; to encourage +various forms of voluntary self-torture and self-mutilation; +to outrage girls under a certain age. +</p> + +<p> +How much hath the Spirit of Christ wrought in +that land during the century by saving the lives of +<pb n='340'/><anchor id='Pg340'/> +millions of poor innocent creatures from the ravages +of a savage faith and an inhuman religious devotion! +</p> + +<p> +Thus, in India today the laws protect the people, +old and young, from the old murderous customs of +its religion, and gives a sanctity to life and a protection +to the innocent and a check to the mad, suicidal +tendency of the religious fanatic, such as India never +before knew. And all this has been done in the +teeth of their religion and notwithstanding the persistent +cries and protests of the religious leaders of +the people. +</p> + +<p> +I have already mentioned the fact that the obscene +and the impure have in many ways been fostered by +that faith, and that the government has thus far been +unable to find courage to apply to religious temples, +symbols and rites that legislation which it has enacted +against the obscene in literature and in the ordinary +life of the people. And yet, we are encouraged to +find there this anomaly today,—that men, for translating +and publishing obscene portions of the Hindu +scriptures, have been punished in accordance with +this law. The day will, doubtless, soon come, it +must come, when this legislation against obscenity +will be enforced without exception in favour of temple +cars and sacred objects and rites. +</p> + +<p> +In reference to caste observance the State has been +more courageous and has absolutely ignored class +distinction among its subjects. No one who has not +lived in the East can realize how radical and important +this policy is in that land of class distinctions +based upon religious injunction and revelation. It +seemed absurd and unrighteous to that people that +the august and sacred Brahman and the unclean and +<pb n='341'/><anchor id='Pg341'/> +outcaste Pariah should be regarded as equal before +the law, and that a pauper should enjoy, with a +prince, the same protection and blessings from the +State. Regardless of immemorial custom and religious +injunction, the government has become the great +leveller—it has ignored entirely, in all the rights and +privileges which it has to confer, every caste distinction +and class privilege and disability which Hinduism +had created and sacredly maintained for centuries. +And it adheres stiffly to its Christian principle of the +equal rights of all its subjects. +</p> + +<p> +(<hi rend='italic'>b</hi>) Moreover, Hinduism itself is being gradually +transformed under the search-light of a present +Christianity. +</p> + +<p> +Not only has it been compelled, from without, to +give up some of its inhuman practices, it has also +voluntarily, from very shame, relinquished some of +its grossest evils. +</p> + +<p> +There is a very interesting conflict now going on +in Hinduism—between the ultra-conservatives and +the progressives. This latter class is composed almost +entirely of men who have been educated in +mission and government schools, and who have been +influenced by Christian light and life. +</p> + +<p> +I do not expect much from a Christianized Hinduism +any more than I do from a Hinduized Christianity. +And yet we cannot be unmindful of, nor ungrateful +for, that growing sense of shame which leads that +faith to conceal, if not to abandon entirely, some of +its worst crimes against man and to adorn itself in +such a way that it may not too violently shock the +sensibilities of a people who are living under the +growing light of a Christian civilization. +</p> + +<pb n='342'/><anchor id='Pg342'/> + +<p> +This is what the ancestral faith of India is now intent +upon doing, at least so far as the changing situation +compels. The influence of educated Hindus +upon the pundits and other religious guides of the +land is increasing annually, and is steadily in favour of +religious reform and of a broad and enlightened interpretation +of Shastraic deliverances upon religious +customs. For example, a few years ago, sea voyages +were strictly prohibited to all Hindus. No exceptions +were allowed and excommunication was the inevitable +penalty for the violation of this religious injunction. +Today hundreds of Hindus, impelled by an +ambition for the best education and for a broad +culture, annually travel to England and to other +foreign lands. Though some of those men are punished +for their temerity in defying this sacred injunction +of their faith, it is remarkable how many +pundits arise to defend such travel and to reduce +the opprobrium which overtakes a sea-travelled +man. Indeed, every year adds to the ease with +which such a man can avoid punishment for going +abroad. +</p> + +<p> +Until recently, Hinduism had no way of reinstating +a man who had deserted his ancestral faith and had +thereby broken caste. Today this subject is up for +discussion, and many of the religious leaders are +pointing to passages from their Scriptures which justify +such a reinstatement and are showing methods +by which it can be effected. In consequence of this +not a few back-sliding Christians have recently found +an open door to reenter their ancestral faith. This is +an important move; but I doubt whether it will cause +Christians to lose any converts save those who are +<pb n='343'/><anchor id='Pg343'/> +not sincere and who would therefore be better outside +than within the Christian Church. +</p> + +<p> +A generation ago few Hindus in the villages of the +land would fail to defend polytheism and idolatry as +an essential part of their faith. At present the Christian +preacher, as he travels among these same people, +finds universal assent to his declaration concerning +the unity of God. I have hardly met one villager in +the land who maintains today that there are really +<q>gods many.</q> Polytheism is not defended but explained +away, and idolatry, it is claimed, is only an +accommodation—a kind of religious kindergarten—for +the sake of the very ignorant, and <q>for women +and children.</q> But of course, pantheism is the Hindu's +conception of the divine unity. +</p> + +<p> +Whenever an educated Hindu defends his faith, in +an argument with a Christian, he never quotes as +scriptural authority the more recent writings of their +faith—the Tantras and Puranas, which are the storehouse +of legend and myth, of myriad rites and customs +and are the refuge and joy of the orthodox and +conservative pandits;—he discards these and falls +back upon the most ancient writings, which are the +exponents of nature worship and of vedantic philosophy. +Or he will extol the Bhagavat Gita, which is +an eclectic attempt to unify and approve the conflicting +philosophies of Brahmanism. +</p> + +<p> +In these, and in many other ways, Hinduism finds +today new presentation and defence. It is not the +thing it used to be. And yet in matters of fundamental +importance it is and will remain unchanged. +In some respects these changes make that ancient +faith less vulnerable to attack. In the words of Doctor +<pb n='344'/><anchor id='Pg344'/> +Robson,—<q>The influence of Christianity upon +Hinduism has been rather to strengthen its rival by +forcing it to abandon certain positions which weakened +it, and bringing it more into accordance with +natural religion. But Hinduism remains the same. +The contest is coming to be between the ultimate +principles of the two religions, and these are +irreconcilable.</q><note place='foot'>Hinduism and Christianity, page 248.</note> +Yes, it will be a good day for Christianity +when the great contest is thus narrowed down, and +when the deepest teachings of the two faiths will be +placed in clear and simple juxtaposition. +</p> + +<p> +One serious source of danger in this controversy +lies in the Neo-Hinduism which interprets Hinduism +in the light of Christian truth and modern thought. +Hindus formerly maintained that the teachings of +Christianity were false. Now they tell us that most +of its truths were taught by their own faith even before +the Christian era! Through the allegories of +their Shastras, and under the guidance of the fertile +imagination of that Englishwoman, Mrs. Besant, they +find equally the best Christian truth and most recent +results of modern scientific discovery taught by their +ancient scriptures! Mrs. Besant has even discovered +that the ten incarnations of Vishnu are based on strict +evolution principles and follow that order. +</p> + +<p> +She claims, indeed, that many of the most recent +discoveries in the physical universe were anticipated +and promulgated three millenniums ago by Hindu +rishis. This of course is a method of insanity which +will soon give way to a newer craze. For the present +it helps to evade or confuse the issue in certain +<pb n='345'/><anchor id='Pg345'/> +minds; but as it is in itself a substitution of nonsense +for argument and reason it will not long deceive any +one, not even the poor Hindu. +</p> + +<p> +And just as, under the present Christian régime, +Hinduism is rapidly being transformed, no less truly +does the Mohammedan faith undergo change. There +is a new Islam arising in India. That faith cannot be +preserved in its rigid integrity under the ægis of a +Christian government; therefore in India the faith of +the great Arabian prophet has undergone marked +transformation during the last century and a half. Its +religious leaders there are rationalists who scrutinize +and criticise the Koran with the boldness of the +higher critics of the Bible. They both urge that the +Koran has no permanent authority on moral questions, +and also insist upon progress in all religious +matters.<note place='foot'>See Dr. Sell's article, <q>The +New Islam,</q> in <hi rend='italic'>Contemporary Review</hi>, +August, 1893.</note> +</p> + +<p> +This young Mohammedan party of progress have +found a vigorous leader in Judge Amir Ali Sahib, a +brilliant writer, who hesitates not to explain away +or antagonize all those teachings of his faith +which lie athwart the path of progress and enlightenment. +</p> + +<p> +He avows, in his book on <q>The Spirit of Islam,</q> +that his purpose is to assist <q>the Muslims of India to +achieve intellectual and moral regeneration under the +auspices of the Great European Power that now holds +their destiny in its hands.</q> <q>The reformers,</q> he +further writes, <q>are congratulated that the movement +set on foot is conducted under a neutral government.</q> +Thus a Mussulman writer declares that the highest +<pb n='346'/><anchor id='Pg346'/> +reforms can best be conducted under a Christian +government! +</p> + +<p> +All this is illustrative of that leavening influence of +our faith as it comes into contact with and permeates +the spirit and teaching of these and other religions of +that land. +</p> + +<p> +(<hi rend='italic'>c</hi>) Another marked result of Christianity in that +country is seen in the attitude of many thousands of +Hindus who live contiguous to the Christian communities +found there. +</p> + +<p> +In the first place we see it among the common people. +I have already referred to mass movements +which have largely helped to strengthen the Christian +Church in the past. Those movements have only +just begun; they will continue and increase in the +land. Day by day Christianity is commending itself +to the people in a thousand ways. In times of famine, +when the old religious leaders of the people—the +Brahmans—render no help and manifest no sympathy, +yea more, are as rapacious as ever, the loving sympathy +of Christians there and in far off lands, and +their outgoing charity and their substantial help to the +famine stricken and the suffering—all this does not +fall in vain upon the susceptible mind of the people. +</p> + +<p> +This work of Christianity in uniting the world +through brotherhood and sympathy seems wonderful +to a people who are crushed and robbed by the +wretched divisiveness of their own terrible caste system. +They recognize also the truth and the life +which Christianity presents in contrast with the debasing +idolatry and the senseless, all-pervasive ceremonialism +which haunt them. +</p> + +<p> +It is not surprising therefore that we see, not only +<pb n='347'/><anchor id='Pg347'/> +certain mass movements towards our faith but also, on +the outskirts of the Christian community in every district, +a growing number of doubting, halting ones—those +who have done with their ancestral faith and +who are attracted by the religion of Christ, but who +are so much afraid of the terrible demon, caste, that +they dare not openly accept Christ and unite with +God's people through baptism. They linger on the +outside, hoping for some great tide of influence to +come, soon, to carry them, without persecution, into +the kingdom. Their attitude of mind is encouraging, +and the missionary hopes for the day which will furnish +the strength and opportunity for this great host +of weak and doubting ones to make its decision for +Christ and to enter, in ever-increasing numbers, into +His Kingdom. +</p> + +<p> +I have come into daily, close touch with many men +and women of this class. They, at the same time, +encourage and exasperate one. They give evidence +of the strong influence of our faith upon them—they +have ceased to visit Hindu temples, they decline to +worship the family and tribal gods, they lose no opportunity +to denounce the idolatry and superstitions +which have debased them, and they always speak to +their friends a warm word for Christianity and often +attend its meetings in their village. But there they +continue to stand. They are the slaves of caste fear +and of social inertia. While, however, they stand +and wait they often say the word and give the encouragement +which enable others to accept Christ +openly and to enter the Christian fold. +</p> + +<p> +They are also always glad to send their children to +our schools and are willing to have them instructed +<pb n='348'/><anchor id='Pg348'/> +in the truth and guided into the life of our faith. +They often contribute towards the support of Christian +pastor or teacher, and in various other ways +evince their sympathy and reveal their intellectual +assent. +</p> + +<p> +For instance:—In Tinnevelly there is a hall built by +such a Hindu to commemorate the late Queen Victoria, +in which lectures and entertainments are held. +Christian ministers are frequently asked to pray at +these gatherings; and former years have witnessed +requests by the donor for prayer, from well-known +ministers and bishops. Such appreciation of Christian +worship is very pleasing, particularly as the +proprietor is a member of a committee that has the +oversight of nearly 300 Sivite temples in the district. +</p> + +<p> +They also show their appreciation of the medical +work of Christian missions. In the city of Madura +stands one of the finest hospitals in the country. It +is the property of the American Board, but was +erected, at an expense of $14,000 by members of the +orthodox Hindu community as a monument of their +appreciation of the mission physician and of their +confidence in the mission and its work. +</p> + +<p> +(<hi rend='italic'>d</hi>) Another marked feature of the religious life +of India, at present, is the existence there of several +new cults or religions. They not only add picturesqueness +to the religious situation, they also reveal +the unrest of the people and their desire for something +better than the orthodox faith of their fathers +furnishes them. +</p> + +<pgIf output='txt'><then> + <p rend='text-align: center'>[Illustration: Sacred Tank In Madura Temple.]</p> + <p rend='text-align: center'>[Illustration: Hospital For Men, American Madura Mission.]</p> +</then><else> + <p rend='text-align: center'> + <figure url="images/024.png" rend="width: 100%"> + <head>Sacred Tank In Madura Temple.</head> + <figDesc>Sacred Tank In Madura Temple.</figDesc> + </figure> + </p> + <p rend='text-align: center'> + <figure url="images/025.png" rend="width: 100%"> + <head>Hospital For Men, American Madura Mission.</head> + <figDesc>Hospital For Men, American Madura Mission.</figDesc> + </figure> + </p> +</else></pgIf> + +<p> +Having become dissatisfied and disgusted with +their ancestral religion, they are striving in every possible +way, short of being Christians, to seek for +<pb n='349'/><anchor id='Pg349'/> +something better and higher. This is what we +should expect. In the many schools and colleges of +the land the subtle metaphysics of the East is supplanted +by the modern philosophy of the West; +their own bewildering ancient rules of logic are replaced +by the more rational processes of the West. +So that every university matriculate and graduate of +India is today crammed with ideas, and trained in +methods of thinking, which make a belief in practical +Hinduism and in much of its philosophy an impossibility, +if not an absurdity. +</p> + +<p> +Thus we see in that land today a number of movements +and organizations which are a protest against +orthodox Hinduism and are carrying the people, in +thought and sympathy, from the past to the present, +from the old to the new. Most of these movements +are merely half-way houses between Hinduism and +Christianity. They are with faces more or less turned +towards the light and possess the progressive spirit +which, in some cases, cannot fail of landing their +members, at no distant date in the Christian fold. +For instance, we have in western India the <hi rend='italic'>Prartanei +Somaj</hi> (prayer society); in north India the <hi rend='italic'>Arya Somaj</hi> +(Aryan society), and in Bengal the <hi rend='italic'>Brahmo Somaj</hi> +(society of God). +</p> + +<p> +These are healthy movements, away from a general, +old-fashioned view of religious things. Take, +for example, the Brahmo Somaj. Though not as +large in membership as the Arya Somaj it represents +more culture and power. Nearly all the members +are men of education and of western training, and +represent much more influence than their number +(4,000) would suggest. Their new faith is an eclecticism. +<pb n='350'/><anchor id='Pg350'/> +It has adopted a little of Hinduism and of +Buddhism and of Mohammedanism and a great deal +of Christianity. The movement, especially that progressive +branch which was under the leadership of +Protab Chunder Mozumdar, is largely Christian in +drift and spirit. Mozumdar accepts Christ, though +not in the fullness of belief in His divinity or in His +atoning work; nevertheless with an amount of appreciation, +affection, devotion and loyalty not met +even among many Western Christians today. His +book on <q>The Oriental Christ</q> is full of appreciation +and reveals a wonderful knowledge of the eastern +Christ from an Eastern standpoint. I shall not be +surprised to see the members of this society landing, +at an early date, through a full confession of Christ, +in membership of the Christian Church. +</p> + +<p> +In the meanwhile it is disappointing to find this +organization divided, already, into so many mutually +antagonistic sects. It is also a reason for regret that +Mozumdar, who is a man of great culture, intelligence +and deep spiritually, has recently relinquished +the leadership of the movement. Having retired to +the Himalayas, he communicates his reasons in these +truly oriental, pathetic and pessimistic words: +</p> + +<p> +<q rend="pre">Age and sickness get the better of me in these +surroundings, I cannot work as I would—contemplation +is distracted, concentration disturbed, though I +struggle ever so much. These solitudes are hospitable; +these breadths, heights and depths are always +suggestive. I acquire more spirit with less struggle, +hence I retire.</q> +</p> + +<p> +<q rend="pre">My thirst for the higher life is growing so unquenchable +that I need the time and the grace to +<pb n='351'/><anchor id='Pg351'/> +reëxamine and purify and reform every part of my +existence. The Spirit of God promises me that grace +if I am alone. So let me alone.</q> +</p> + +<p> +<q rend="pre">The rich are so vain and selfish, the poor are so +insolent and mean, that having respect for both I +prefer to go away from them.</q> +</p> + +<p> +<q rend="pre">The learned think so highly of themselves, the +ignorant are so full of hatred and uncharitableness, +that having good will for both I prefer to hide myself +from all.</q> +</p> + +<p> +<q rend="pre">The religious are so exclusive, the sceptical so self-sufficient +that it is better to be away from both.</q> +</p> + +<p> +<q rend="pre">Where are the dead? Have not they too retired? +I wish my acquaintance with the dead should grow, +that my communion with them should be spontaneous, +perpetual, unceasing. I will invoke them +and wait for them in my hermitage.</q> +</p> + +<p> +<q>What is life? Is it not a fleeting shadow, the +graveyard of dead hopes, the battlefield of ghastly +competitions, the playground of delusions, separations, +cruel changes and disappointments? I have +had enough of these. And now with the kindliest +love for all, I must prepare and sanctify myself for +the great Beyond, where there is solution for so +many problems, and consolation for so many +troubles....</q> +</p> + +<p> +This seems an unworthy ending to a very worthy +life. And yet a movement which has created two +such men as Chunder Sen and Protab Mozumdar is a +compliment to Christianity and has a mission before +it. But it must undergo many changes ere it can exercise +a commanding influence in the land. +</p> + +<p> +A much more popular movement is the Arya +<pb n='352'/><anchor id='Pg352'/> +Somaj. The recent census reports 40,000 members +of this organization. If Brahmo Somaj represents the +working of that Hindu mind which has been imbued +with European culture and Christian thought towards +a solution of its religious doubts and problems; the +Arya Somaj represents a strong Theistic movement +springing forth out of Hinduism itself. This latter +movement is possessed of unwonted vigour and has +a future before it. The founder of this Somaj was +Dyanand Sarasvati, a Brahman who was born about +the year 1825. He was a man of much thought and +of deep religious interest. He was entirely ignorant +of the English language. He broke with orthodox +Hinduism after reading the Christian Scriptures. +And yet he also attacked the character of Jesus. He +accepted the Hindu Vedas as Scriptures, but interpreted +them so freely that he was able to find in +them all that he desired of religious reform. He +vigorously opposed caste. +</p> + +<p> +The following are some of the principles of the +Arya Somaj: +</p> + +<p> +1. God is the primary source of all true knowledge. +</p> + +<p> +2. God is perfect in all His attributes and should +be worshipped. +</p> + +<p> +3. The Vedas are the books of true knowledge. +</p> + +<p> +4. The caste system is a human invention and is +evil. +</p> + +<p> +5. Early marriage is prohibited. +</p> + +<p> +The movement has assumed the aspect of a sect of +Hinduism. But some of its fundamental contentions +are so directly antagonistic to most cherished institutions +of Hinduism that it is a mighty disintegrator of +that religion in the land. +</p> + +<pb n='353'/><anchor id='Pg353'/> + +<p> +It must be confessed that the Arya Somaj is, in its +present spirit, anti-Christian. It champions the cause +of home religion in the East as against the aggression +of the great rival, Christianity. But the teachers of +our faith in India find encouragement equally in the +hostility of this movement and in its coöperation in a +common attack upon modern Hinduism. Any movement, +that effectively calls the attention of the people +to the weakness and defects of its ancestral religion, +cannot fail, in that very process, to invite their attention +to the claims of its rival, Christianity. +</p> + +<p> +The chief function of all these movements is to +reveal the general religious interest of the people. +Indeed, they forward greatly the spirit of discontent +towards the ancestral faith. And while they do this, +they themselves furnish a no more satisfying or soul-inspiring +substitute. And in this way they emphasize +the need of a new faith and draw the thought of +many to the new supplanting religion of the Christ. +Chunder Sen, even twenty years ago, declared that, +<q>None but Jesus, none but Jesus, none but Jesus is +worthy to wear this diadem, India, and He shall +have it.</q> Yes, even through such movements as +the Brahmo Somaj, Christ is winning India for himself. +</p> + +<p> +The educated classes of India are largely permeated +and influenced by Western thought. They may not +be inclined to join any of the reform movements +which I have mentioned; but they are now thinking +on absolutely different lines from those of their ancestors +fifty years ago. The dissemination of Western +literature, and especially the conduct of so many +Christian schools have done more, perhaps, than any +<pb n='354'/><anchor id='Pg354'/> +other thing to create an intellectual ferment and to +produce a revolution of thought in all parts of the +land. +</p> + +<p> +One cannot unduly emphasize the importance of +Christian schools in India. The government schools +and the Hindu institutions of learning are acknowledged +to be the hot-beds of rationalism and of unbelief. +They not only furnish no religious instruction to the +youth, they too often give the impression that all religion +is a mere superstition and is unworthy of being +taught. +</p> + +<p> +To such an extent is this trend and influence observable +that the government experiences much concern, +coupled with an expressed, though vague, +desire, that this evil be arrested by the introduction, +into all public schools, of some method of imparting +at least the fundamental principles of religion. But +to discover the method of accomplishing this, without +violating the principle of religious neutrality, +seems beyond its power. +</p> + +<p> +In the meanwhile mission schools have a grand +sphere opened to them on this line. They are not +only a common agency, with governmental and all +other higher institutions, in the work of undermining +and destroying vain credulity and the whole brood of +superstitions which are legion in India; they are also +a positive and constructive force in the impartation of +those principles of morality and teachings of religion +which will ennoble life here and hereafter. And in +this connection it should not be forgotten that all +mission schools—higher and lower—enjoy unlimited +opportunity to teach, daily, to all their students God's +Word and to apply its principles and its saving message +<pb n='355'/><anchor id='Pg355'/> +to the minds of the half million students who +are being trained by them. +</p> + +<p> +I desire to emphasize again the importance of all +these schools as the most potent agency, apart from +the native Church itself, in the transformation of the +thought and life of India. It is a noteworthy fact +that the only statue erected to a missionary in India +was that recently unveiled by the Governor of Madras +in the city of Madras to Dr. Wm. Miller. This noble +missionary educator has wrought mightily, through +his great institution in Madras, for the upbuilding of +Christian truth in the minds of Christian and non-Christian +youth alike. And this statue is a unique +tribute of gratitude from his <q>old boys</q>—most of +them still Hindus, indeed—to the man who has been +instrumental in opening before them the broad vistas +of Western thought and of Christian truth and life. +But more enduring than marble will abide the blessed +results which he and his colabourers have wrought +in the thought and life of the more than 2,000 graduates +who have been educated by them. Of these there +are 1,800 who represent the Hindus of thought and +culture in South India at present. Such is the influence +of one Christian school. +</p> + +<p> +If the work of the thousands of village Christian +schools is more humble in its aim it is much more +pervasive in its reach, and it marvellously directs +thought and inspires life in remote villages. +</p> + +<p> +Twelve years ago I opened one little primary school +in a small unlettered heathen village. Ten bright +Hindu boys sought instruction at the hands of the +devout old Christian teacher placed there. Today +these boys have grown into manhood and, with one +<pb n='356'/><anchor id='Pg356'/> +or two exceptions, have entered into the Christian +life and have been formed into a Christian congregation. +They are not only intelligent, but firm and +beautiful in their new-found Christian hope. Moreover, +the whole village is permeated with Christian +truth and it resounds with the appeal of our faith. In +this way have come into existence many of the best +and strongest congregations of the Christian Church +in India. +</p> + +<p> +But, to return to the educated class in India. We +have considered already its attitude of mind towards +the supplanting religion of Jesus. +</p> + +<pgIf output='txt'><then> + <p rend='text-align: center'>[Illustration: Madras Christian College.]</p> + <p rend='text-align: center'>[Illustration: Bombay Railway Station.]</p> +</then><else> + <p rend='text-align: center'> + <figure url="images/026.png" rend="width: 100%"> + <head>Madras Christian College.</head> + <figDesc>Madras Christian College.</figDesc> + </figure> + </p> + <p rend='text-align: center'> + <figure url="images/027.png" rend="width: 100%"> + <head>Bombay Railway Station.</head> + <figDesc>Bombay Railway Station.</figDesc> + </figure> + </p> +</else></pgIf> + +<p> +Their opposition to Christianity, as it is now presented +to them, I can appreciate. They are beginning, +for the first time, to think seriously and philosophically +about religion. They are, more than ever +before, impatient with their past, and annoyed with +the inadequacy of their present faith. It is not +strange if this feeling is shown in their attitude towards +the only supplanting faith. In this matter +they are on the way to light and truth. The under-current +is strongly right and in the direction of an +enlightened and an enlightening religion. They are +more earnestly in quest of truth than ever before. +Moreover it is not substantive Christianity, but adjectival +Christianity—the too Western type of our +faith—which arouses their antagonism. And I must +again express my belief that, before Christianity is +to gain universal acceptance by the people of India, +it must be dissociated from many Western ideas and +practices which seem to us essential even to its very +life. When we learn to forget our antecedents and +prejudices and to study well the Hindu mind and its +<pb n='357'/><anchor id='Pg357'/> +tendency, then perhaps shall we be prepared to present +a Christianity which will commend itself universally +to that land. The Rev. G. T. E. Slater in his +new book, wisely emphasized this same need. +</p> + +<p> +<q>The West,</q> he says, <q>has to learn from the +East, and the East from the West. The questions +raised by the Vedanta will have to pass into Christianity +if the best minds of India are to embrace it; +and the Church of the <q>farther East</q> will doubtless +contribute something to the thought of Christendom, +of the science of the soul, and of the omnipenetrativeness +and immanence of Deity.</q><note place='foot'><q>The Higher +Hinduism in Relation to Christianity,</q> page 291. +This valuable book has only just been published after my manuscript +was written.</note> +</p> + +<p> +But the most encouraging aspect of this question is +the present attitude of the mind of educated India +towards Christ himself. +</p> + +<p> +Listen to the words of an orthodox Hindu in a +recent lecture delivered to his fellow Hindus:—<q>How +can we,</q> he says, <q>be blind to the greatness, the unrivalled +splendour of Jesus Christ. Behind the British +Empire and all European Powers lies the single +great personality—the greatest of all known to us—of +Jesus Christ. He lives in Europe and America, in +Asia and Africa as King and Guide and Teacher. He +lives in our midst. He seeks to revivify religion in +India. We owe everything, even this deep yearning +towards our own ancient Hinduism, to Christianity.</q> +</p> + +<p> +All former antipathy to, and depreciation of Jesus, +our Lord, have given way to appreciation and admiration. +They vie with each other in a study of His +life and regard Him as the only perfect Exemplar of +<pb n='358'/><anchor id='Pg358'/> +man. That great land which has never found in its +old faith an ideal of life is now finding it in our +blessed Lord. This movement towards Him is remarkable. +They are enthroning Him in their imagination +and are drawing Him to their hearts. +</p> + +<p> +A Braham friend of mine—a devout Hindu, a university +graduate, a barrister and a leader of the Hindu +community, requested me to purchase for him a +pocket copy of Thomas a Kempis' <q>Imitation of +Christ.</q> He possessed a large copy, but desired a +small one which he could carry with him and could +use for devotional purposes on his journeys. Some +of his friends sought other copies through him. +Thus they bought all the copies that I could find for +sale in South India. He also asked me to buy for him +a copy of Dr. Sheldon's book, <q>In His Steps.</q> +</p> + +<p> +I bought four dozen copies and sold all to Brahmans +and to native Christians. One of our pastors +bought a copy. He soon handed it to a Brahman +friend—a government official and a university graduate—requesting +him to read it. This he did, and, +returning with the book a few days later, he earnestly +said—<q>Sir, why don't you bring us more such books +as this. We also want to know more of Christ and +to follow <q>In His Steps.</q></q> +</p> + +<p> +Indeed, I find a wonderful eagerness among Hindus +of culture to know all that can be known about the +life and teaching of our Lord, even though they are +not prepared to accept his atonement as their salvation. +The same fact is true among the common people. +There are not a few who believe that the tenth—that +is, the coming—incarnation of Vishnu (Kalki +avatar) refers to Christ. A Hindu Saivite devotee +<pb n='359'/><anchor id='Pg359'/> +told me once that they proposed soon to place in +their monastery an image of Christ (as they had one +of Vishnu) and thus render to Him worship in common +with the others. I am confident that Hindus, +all but unanimously, would, today, vote to give him +a place in their pantheon and a share in their worship, +if Christians would accede to this. <q>Did we +not,</q> they say, <q>thus appropriate Buddha, the arch-enemy +of Brahmanism, twenty-five centuries ago, +and make him the ninth incarnation of Vishnu? +And why should we not regard Christ, also, as the +tenth <q>descent</q> of our beloved Vishnu.</q> +</p> + +<p> +I deem this trend towards Christ, and it is marked +especially among the educated in all parts of India, +as the greatest encouragement to the Christian worker +in that land today. +</p> + +<p> +I care not so much whether they accept our faith +in its Western form and spirit, so long as I see them +growing in their appreciation of, and devotion to the +Christ. Through Him I am sure they will pass on to +some outer expression or other of their faith in Him—an +expression which will doubtless correspond with +their own oriental turn of thought and life. +</p> + +<p> +<hi rend='smallcaps'>Conclusion.</hi> +</p> + +<p> +Thus, whether we look at the growing Christian +community and its many cheering features of life and +of activity; or whether we study the non-Christian +community and all the social and national institutions +of that land, we find large encouragement and a rich +assurance of the speedy coming of the Kingdom of +our Lord. +</p> + +<p> +Nearly a century ago—the very time in which +<pb n='360'/><anchor id='Pg360'/> +America, through the America Board, sent its first +missionaries to that great land—the Directors of the +East India Company placed on record their sentiments +in the following words: +</p> + +<p> +<q>The sending of Christian missionaries to our +Eastern possessions is the maddest, most expensive, +most unwarranted project that was ever proposed by +a lunatic enthusiast.</q> This was, at that time, the +conviction and the confession of the English rulers +of India. It was the voice of unbelief and the declaration +of defiant opposition. How different the +attitude and the words of Sir Rivers Thompson; the +Lieutenant Governor of Bengal, near the close of that +same century. <q>In my judgment,</q> he says, <q>Christian +missionaries have done more real and lasting +good to the people of India than all other agencies +combined.</q> Certainly, a no more competent witness +than he, and a no more conclusive evidence than his, +could be desired. +</p> + +<p> +In my compound in South India, for a quarter of a +century, a date palm tree grew and flourished. Years +later a seed was carried by a bird and dropped at the +foot of this palm tree. It was the seed of the sacred +<hi rend='italic'>boh</hi> tree. It also sprouted and its slender, subtle +shoot wound round the sturdy palm. Every year it +grew higher until it finally towered above the date +palm; and the higher it grew the more its winding +stem thickened; and as it thickened it began to +tighten its grip upon the other tree. That grip, +so weak and innocent at first, soon became to the +palm tree a grip of death. For every day so added +to the encircling power of the <hi rend='italic'>boh</hi> tree that, about +three years ago, it completely enshrouded and killed +<pb n='361'/><anchor id='Pg361'/> +the palm. Today that <hi rend='italic'>boh</hi> tree stands alone, indicating, +by its spiral form, where the unfortunate palm +found its death; and it stretches forth its beautiful +branches in rich verdure and in welcome shade to all +who seek refuge from the heat of the tropical sun. +</p> + +<p> +This is only a parable of the struggle which is witnessed +in India today. For many centuries the tree +of Brahmanism has flourished. It covers that whole +land. But at its very root has been sown the seed of +God's Word and there is growing out of it, in its +beauty and strength, the sacred tree of our Faith. +Already it has the old tree in its almighty grip. The +work of death is progressing and the final issue is +sure. +</p> + +<p> +But it will not transpire in a day. The victory will +come, is now coming. +</p> + +<p> +But the resources of Hinduism are legion, and its +strange fascination, to some extent, continues. +India, which is increasingly becoming Christ's in +thought and ideals, will become his in worship and +ritual, when his name shall be heard in every home +throughout the land. But we need patience; and the +grand result to be achieved is worthy of the noblest +endurance and of the most patient waiting. +</p> + +<p> +Christian workers in that great land are faithfully +labouring and hopefully waiting until the fruitful +branches of the sacred tree of Christianity shall have +spread over the whole land, so that its shade may be +the refuge of all souls in distress and its fruit shall +abound for the healing of all the nations of India. +</p> + +<p> +The resources and the agencies of our Faith, which +are now utilized for the furtherance of the truth in +that land, are already wonderfully varied and potent; +<pb n='362'/><anchor id='Pg362'/> +but they are also increasing annually in prevailing +power as in bewildering variety. Every Christian +drawn from Hinduism and added to the fold of +Christ becomes, in himself, a force to draw and to +win others to Christ. This power has already become +the main agency in the growth of the church, +and its efficiency is to grow in geometric ratio as the +years increase. +</p> + +<p> +The great need of India today is the power of the +Holy Spirit of God. His people must bring themselves +much more into subjection to his Spirit, that +they may, the more fully, be the vehicles of His +grace to others and the channel of His power in the +land. The dangers of God's Church are, and will preëminently +be, dangers from within rather than from +without. It is Hinduism, godlessness and sin within +which must be fought with an eternal vigilance and +an uncompromising hostility. And for this a larger +baptism will mean a mighty fire of God kindled in +the whole Church such as will burn all its dross and +consume all opposition. And then shall we speedily +witness the great desire of our heart—a happy, prosperous +India, because it will be Emmanuel's land—a +part of the great Fold of Christ. +</p> + +<p> +This consummation is as sure as God's own +promises, for, in all his work, the missionary is not +only encouraged by results achieved and by assurances +given, but also by the double promise of God. +First he has the promise of the Father to the Son: +</p> + +<p> +<q>Ask of me and I will give to thee the heathen for +thine inheritance and the uttermost parts of the earth +for thy possession.</q> The Son <emph>has</emph> asked and is seeking +the possession of the earth; and in the confidence +<pb n='363'/><anchor id='Pg363'/> +of his assurance he exclaims, <q>All authority is given +unto me in heaven and in earth.</q> And, to his waiting +disciples, he adds, <q>Go ye therefore and make +disciples of all nations.</q> And with this all-embracing +command he coupled the all-satisfying promise, +<q>Lo, I am with you always, even unto the end of the +world.</q> Amen. +</p> + +</div> + +<pb n='365'/><anchor id='Pg365'/> + +<div rend='page-break-before: always'> +<index index="toc"/> +<index index="pdf"/> +<head>Index.</head> + +<p> +Administration, Mission, <ref target="Pg264">264-286</ref> +</p> + +<p> +Advaitha, <ref target="Pg082">82</ref> +</p> + +<p> +Agency employed by Hinduism and Christianity, <ref target="Pg089">89</ref> +</p> + +<p> +Agents, Mission, <ref target="Pg304">304</ref> +</p> + +<p> +Aims of the Two Faiths, <ref target="Pg087">87</ref> +</p> + +<p> +American Effort in India, <ref target="Pg179">179</ref>, <ref target="Pg329">329</ref> +</p> + +<p> +American Board of Commissioners for Foreign Missions, <ref target="Pg180">180</ref> +</p> + +<p> +American Push, <ref target="Pg187">187</ref> +</p> + +<p> +Amir Ali Sahib, <ref target="Pg345">345</ref> +</p> + +<p> +Anglo-Saxon Effort in India, <ref target="Pg172">172</ref> +</p> + +<p> +Appliances, Missionary, <ref target="Pg300">300</ref> +</p> + +<p> +Army, The, <ref target="Pg044">44</ref> +</p> + +<p> +Aryans, <ref target="Pg015">15</ref>, <ref target="Pg289">289</ref>, <ref target="Pg316">316</ref> +</p> + +<p> +Arya Somaj, <ref target="Pg313">313</ref>, <ref target="Pg315">315</ref>, <ref target="Pg349">349</ref>, <ref target="Pg351">351</ref> +</p> + +<p> +Asceticism of Hindus, <ref target="Pg120">120</ref> +</p> + +<p> +<q>Asia and Europe,</q> <ref target="Pg335">335</ref> +</p> + +<p> +Atchison, Sir Charles, <ref target="Pg191">191</ref> +</p> + +<p> +Australian Effort, <ref target="Pg177">177</ref> +</p> + +<p> +Avatar, <ref target="Pg079">79</ref> +</p> + +<p> +Banerjee, Kali Churn, <ref target="Pg295">295</ref>, <ref target="Pg316">316</ref> +</p> + +<p> +Banerjee, Dr. K. M., <ref target="Pg316">316</ref> +</p> + +<p> +Banerjee, Surendra Nath, <ref target="Pg051">51</ref> +</p> + +<p> +Baptism—shall it be administered immediately upon confession? <ref target="Pg290">290</ref> +</p> + +<p> +Baptism—shall it be administered secretly? <ref target="Pg291">291</ref> +</p> + +<p> +Baptism—shall ladies administer? <ref target="Pg292">292</ref> +</p> + +<p> +Baptists, American, <ref target="Pg292">292</ref>, <ref target="Pg309">309</ref> +</p> + +<p> +Barth, <ref target="Pg069">69</ref>, <ref target="Pg082">82</ref>, <ref target="Pg094">94</ref> +</p> + +<p> +Basil Mission, <ref target="Pg285">285</ref> +</p> + +<p> +Benevolence of Native Christians, <ref target="Pg225">225</ref> +</p> + +<p> +Besant, Mrs. Annie, <ref target="Pg344">344</ref> +</p> + +<p> +Bhagavada Gita, <ref target="Pg096">96</ref>, <ref target="Pg124">124</ref> +</p> + +<p> +Bhakti, Doctrine of, <ref target="Pg076">76</ref> +</p> + +<p> +Bible—Influence of, <ref target="Pg090">90</ref> +</p> + +<p> +Bible, Translated, <ref target="Pg178">178</ref>, <ref target="Pg301">301</ref> +</p> + +<p> +Bowen, Rev. George, <ref target="Pg202">202</ref> +</p> + +<p> +Brâhm, <ref target="Pg084">84</ref> +</p> + +<p> +Brahmo Somaj, <ref target="Pg349">349</ref> +</p> + +<p> +Buddha, The, <ref target="Pg059">59</ref> +</p> + +<p> +Buddhism, <ref target="Pg054">54</ref> +</p> + +<p> +Burma, <ref target="Pg181">181</ref> +</p> + +<p> +Canadian Effort, <ref target="Pg188">188</ref> +</p> + +<p> +Carey, William, <ref target="Pg173">173</ref> +</p> + +<p> +Caste, <ref target="Pg026">26-107</ref>, <ref target="Pg124">124</ref> +</p> + +<p> +Caste and Government, <ref target="Pg340">340</ref> +</p> + +<p> +Caste in the Church, <ref target="Pg131">131</ref>, <ref target="Pg171">171</ref>, <ref target="Pg270">270</ref>, <ref target="Pg271">271</ref> +</p> + +<p> +Ceremonialism, <ref target="Pg121">121</ref>, <ref target="Pg122">122</ref> +</p> + +<p> +Chaitanya, <ref target="Pg065">65</ref> +</p> + +<p> +Character of Native Christians, <ref target="Pg320">320</ref> +</p> + +<p> +Child Marriages, <ref target="Pg025">25</ref>, <ref target="Pg154">154</ref> +</p> + +<p> +Christian Community, The, <ref target="Pg307">307</ref> +</p> + +<p> +Christian Science, <ref target="Pg293">293</ref> +</p> + +<p> +Christian Schools, <ref target="Pg354">354</ref> +</p> + +<p> +Christianity and Hinduism Contrasted, <ref target="Pg080">80</ref> +</p> + +<p> +Chunder Sen, <ref target="Pg150">150</ref> +</p> + +<p> +Church Missionary Society, <ref target="Pg174">174</ref> +</p> + +<p> +Clarke, Dr. W. N., <ref target="Pg267">267</ref> +</p> + +<p> +Climates of India, <ref target="Pg014">14</ref> +</p> + +<p> +Comparison of present and past Methods of Work, <ref target="Pg188">188</ref> +</p> + +<p> +Comparative Religion, <ref target="Pg209">209</ref> +</p> + +<pb n='366'/><anchor id='Pg366'/> + +<p> +Contrast of the two Faiths, <ref target="Pg088">88</ref> +</p> + +<p> +Contrast of the two Races, <ref target="Pg046">46</ref> +</p> + +<p> +Converts—from what Social Strata? <ref target="Pg315">315</ref> +</p> + +<p> +Coöperation among Missions, <ref target="Pg238">238</ref> +</p> + +<p> +Coronation Address of Indian Christians, <ref target="Pg086">86</ref> +</p> + +<p> +Credentials of Hinduism and Christianity, <ref target="Pg183">183</ref> +</p> + +<p> +Danish, <ref target="Pg173">173</ref> +</p> + +<p> +Demonolatry, <ref target="Pg063">63</ref> +</p> + +<p> +Denmark, <ref target="Pg168">168</ref> +</p> + +<p> +Direction of Missions, <ref target="Pg234">234</ref> +</p> + +<p> +Discipling the Nations, <ref target="Pg266">266</ref> +</p> + +<p> +Dress and Food of the Missionary, <ref target="Pg199">199</ref> +</p> + +<p> +Du Bois, The Abbe, <ref target="Pg200">200</ref>, <ref target="Pg201">201</ref> +</p> + +<p> +Dravidians, <ref target="Pg015">15</ref> +</p> + +<p> +Drink Evil, The, <ref target="Pg042">42</ref> +</p> + +<p> +Duff, Alexander, <ref target="Pg175">175</ref> +</p> + +<p> +Dutch, <ref target="Pg178">178</ref> +</p> + +<p> +Dutt, Toru, <ref target="Pg322">322</ref> +</p> + +<p> +East and West, <ref target="Pg297">297</ref> +</p> + +<p> +East India Company, <ref target="Pg176">176</ref>, <ref target="Pg180">180</ref>, <ref target="Pg360">360</ref> +</p> + +<p> +Eastern Thought, <ref target="Pg141">141</ref> +</p> + +<p> +Economic Conditions, <ref target="Pg018">18</ref> +</p> + +<p> +Economic Problems, <ref target="Pg282">282</ref> +</p> + +<p> +Educated Classes and Christ, <ref target="Pg357">357</ref> +</p> + +<p> +Educated Classes and Western Thought, <ref target="Pg353">353</ref>, <ref target="Pg356">356</ref> +</p> + +<p> +Education, <ref target="Pg027">27</ref>, <ref target="Pg193">193</ref>, <ref target="Pg248">248</ref>, <ref target="Pg277">277</ref>, <ref target="Pg280">280</ref> +</p> + +<p> +Education of Christians, its Extent, <ref target="Pg281">281</ref> +</p> + +<p> +Emancipation of Woman, <ref target="Pg159">159</ref> +</p> + +<p> +English Missions, <ref target="Pg175">175</ref> +</p> + +<p> +Eschatology, <ref target="Pg075">75</ref> +</p> + +<p> +Ethnic Faith, <ref target="Pg109">109</ref> +</p> + +<p> +European Effort in India, <ref target="Pg178">178</ref> +</p> + +<p> +Evangelistic Department, <ref target="Pg242">242</ref> +</p> + +<p> +Evolution, <ref target="Pg264">264</ref> +</p> + +<p> +Exclusive Spirit of Christianity, <ref target="Pg108">108</ref> +</p> + +<p> +Faith Missions, <ref target="Pg231">231</ref> +</p> + +<p> +<q>Failure of Missions,</q> <ref target="Pg298">298</ref> +</p> + +<p> +Fairbairn, Dr., <ref target="Pg121">121</ref> +</p> + +<p> +Family Life, <ref target="Pg024">24</ref> +</p> + +<p> +Famine, <ref target="Pg021">21</ref> +</p> + +<p> +Fatalism, <ref target="Pg122">122</ref> +</p> + +<p> +Frederick IV, King, <ref target="Pg168">168</ref> +</p> + +<p> +Gautama, <ref target="Pg059">59</ref> +</p> + +<p> +God, Doctrine of, <ref target="Pg081">81</ref> +</p> + +<p> +Goreh, Miss, <ref target="Pg322">322</ref> +</p> + +<p> +Government, The Educational Department of, <ref target="Pg278">278</ref> +</p> + +<p> +Government of India, <ref target="Pg037">37</ref> +</p> + +<p> +Government Service, <ref target="Pg034">34</ref> +</p> + +<p> +Grain of India, <ref target="Pg015">15</ref> +</p> + +<p> +Hall, Stanley President, <ref target="Pg281">281</ref> +</p> + +<p> +Haskell-Barrows Lectureship, <ref target="Pg186">186</ref> +</p> + +<p> +Harris, Lord, <ref target="Pg187">187</ref> +</p> + +<p> +Harrison, Ex-President Benjamin, <ref target="Pg323">323</ref> +</p> + +<p> +Heavens and Hells of Hinduism, <ref target="Pg088">88</ref> +</p> + +<p> +Hindu Character, <ref target="Pg125">125</ref>, <ref target="Pg128">128</ref> +</p> + +<p> +Hindu Joint Family System, <ref target="Pg024">24</ref>, <ref target="Pg133">133</ref> +</p> + +<p> +Hinduism, <ref target="Pg062">62</ref> +</p> + +<p> +Hinduism Conservative, <ref target="Pg107">107</ref> +</p> + +<p> +Hinduism an Ethnic Faith, <ref target="Pg109">109</ref> +</p> + +<p> +Hinduism—is it Tolerant? <ref target="Pg310">310</ref> +</p> + +<p> +Hinduism Transformed, <ref target="Pg341">341</ref> +</p> + +<p> +History of Christianity in India, <ref target="Pg163">163</ref> +</p> + +<p> +Hopkins, <ref target="Pg069">69</ref> +</p> + +<p> +Humility necessary to the Missionary, <ref target="Pg213">213</ref> +</p> + +<p> +Hymnology of India, <ref target="Pg302">302</ref> +</p> + +<p> +Ideals of the Two Faiths, <ref target="Pg101">101</ref> +</p> + +<p> +Ideals of the Hindu, <ref target="Pg118">118</ref> +</p> + +<p> +Incarnation, <ref target="Pg072">72</ref>, <ref target="Pg094">94</ref> +</p> + +<p> +Independent Work of Indian Christians, <ref target="Pg326">326</ref> +</p> + +<p> +Individualism in Missions, <ref target="Pg236">236</ref> +</p> + +<p> +Industrial Mission, <ref target="Pg179">179</ref> +</p> + +<p> +Industrial Problems, <ref target="Pg282">282</ref> +</p> + +<p> +Infanticide, <ref target="Pg158">158</ref> +</p> + +<p> +Influence of Woman in India, <ref target="Pg148">148</ref> +</p> + +<p> +Inter-caste Marriages, <ref target="Pg274">274</ref> +</p> + +<pb n='367'/><anchor id='Pg367'/> + +<p> +Irrigation Schemes, <ref target="Pg022">22</ref> +</p> + +<p> +Islam, The New, <ref target="Pg345">345</ref> +</p> + +<p> +Jaffna Mission, <ref target="Pg182">182</ref> +</p> + +<p> +Jones, Sir William, <ref target="Pg082">82</ref> +</p> + +<p> +Jordanus, <ref target="Pg166">166</ref> +</p> + +<p> +Judaism, <ref target="Pg055">55</ref> +</p> + +<p> +Judson, Adoniram, <ref target="Pg181">181</ref> +</p> + +<p> +Kali, <ref target="Pg066">66</ref> +</p> + +<p> +Kalki Avatar, <ref target="Pg078">78</ref> +</p> + +<p> +Karma, <ref target="Pg092">92</ref> +</p> + +<p> +Kipling, Rudyard, <ref target="Pg212">212</ref> +</p> + +<p> +Languages, <ref target="Pg016">16</ref> +</p> + +<p> +Last Commission of our Lord, <ref target="Pg265">265</ref> +</p> + +<p> +Laws of India Changed, <ref target="Pg337">337</ref> +</p> + +<p> +Leaven of Christianity, <ref target="Pg332">332</ref> +</p> + +<p> +Leipzig Lutheran Mission, <ref target="Pg178">178</ref> +</p> + +<p> +Length of Missionary Service, <ref target="Pg203">203</ref> +</p> + +<p> +Lex talionis, <ref target="Pg111">111</ref> +</p> + +<p> +Life of the Missionary, <ref target="Pg197">197</ref> +</p> + +<p> +Literacy, <ref target="Pg027">27</ref> +</p> + +<p> +Literary Work, <ref target="Pg252">252</ref> +</p> + +<p> +Literature, Christian, <ref target="Pg301">301</ref> +</p> + +<p> +London Missionary Society, <ref target="Pg174">174</ref> +</p> + +<p> +Love—a Missionary Qualification, <ref target="Pg213">213</ref> +</p> + +<p> +Lyall, Sir Alfred, <ref target="Pg063">63</ref> +</p> + +<p> +Macedonian Cry, <ref target="Pg219">219</ref> +</p> + +<p> +Mackensie, Sir Alexander, <ref target="Pg320">320</ref> +</p> + +<p> +Madras Native Christian Association, <ref target="Pg324">324</ref> +</p> + +<p> +Madura Mission, <ref target="Pg182">182</ref>, <ref target="Pg325">325</ref> +</p> + +<p> +Magna Charta of Missions, <ref target="Pg180">180</ref> +</p> + +<p> +Mahabarata, <ref target="Pg144">144</ref> +</p> + +<p> +Mahratta Mission, <ref target="Pg181">181</ref> +</p> + +<p> +Man, Doctrines concerning, <ref target="Pg085">85</ref> +</p> + +<p> +Manu, Code, <ref target="Pg108">108</ref> +</p> + +<p> +Marriage among Hindus, <ref target="Pg156">156</ref> +</p> + +<p> +Martyn, Henry, <ref target="Pg174">174</ref> +</p> + +<p> +Mass Movements, <ref target="Pg308">308</ref>, <ref target="Pg346">346</ref> +</p> + +<p> +Matheson, Dr., <ref target="Pg070">70</ref> +</p> + +<p> +McKinley, President, <ref target="Pg336">336</ref> +</p> + +<p> +Medical Work, <ref target="Pg255">255</ref> +</p> + +<p> +Metempsychosis, <ref target="Pg097">97</ref> +</p> + +<p> +Methodist, American, <ref target="Pg184">184</ref>, <ref target="Pg309">309</ref> +</p> + +<p> +Miller, Dr. William, <ref target="Pg299">299</ref>, <ref target="Pg355">355</ref> +</p> + +<p> +Mills, Samuel, <ref target="Pg179">179</ref> +</p> + +<p> +Mission Administration, <ref target="Pg286">286</ref> +</p> + +<p> +Mission Agents, <ref target="Pg304">304</ref> +</p> + +<p> +Mission of Great Britain in India, <ref target="Pg045">45</ref> +</p> + +<p> +Mission Enterprise as a Christian Principle, <ref target="Pg230">230</ref> +</p> + +<p> +Mission Schools, <ref target="Pg029">29</ref>, <ref target="Pg277">277</ref> +</p> + +<p> +Missionary, The, <ref target="Pg193">193</ref> +</p> + +<p> +Missionary and the Mission, <ref target="Pg222">222</ref> +</p> + +<p> +Missionary and Missionary Societies, <ref target="Pg219">219</ref> +</p> + +<p> +Missionary Appliances, <ref target="Pg300">300</ref> +</p> + +<p> +Missionary's Attitude towards the Non-Christian World, <ref target="Pg215">215</ref> +</p> + +<p> +Missionary as an Organizer, <ref target="Pg224">224</ref> +</p> + +<p> +Missionary Organization, <ref target="Pg228">228</ref> +</p> + +<p> +Missionary Results, <ref target="Pg298">298</ref> +</p> + +<p> +Missionary Societies, <ref target="Pg228">228</ref> +</p> + +<p> +Missionary Success—What is it? <ref target="Pg298">298</ref> +</p> + +<p> +Mohammedanism, <ref target="Pg056">56</ref>, <ref target="Pg345">345</ref> +</p> + +<p> +Moral Standards of Christianity and Hinduism, <ref target="Pg110">110</ref> +</p> + +<p> +Morality and Piety, <ref target="Pg135">135</ref> +</p> + +<p> +Motive of Missionary, <ref target="Pg215">215</ref>, <ref target="Pg265">265</ref> +</p> + +<p> +Motives of Christian Converts, <ref target="Pg312">312</ref> +</p> + +<p> +Mozumdar, Protab, <ref target="Pg350">350</ref> +</p> + +<p> +Muir, Sir W., <ref target="Pg191">191</ref> +</p> + +<p> +Müller, Max, <ref target="Pg067">67</ref> +</p> + +<p> +Multiplication of Missionary Activities, <ref target="Pg284">284</ref> +</p> + +<p> +National Congress, <ref target="Pg034">34</ref> +</p> + +<p> +Native Christian, <ref target="Pg126">126</ref> +</p> + +<p> +Native Christian Character, <ref target="Pg130">130</ref> +</p> + +<p> +Native Christian Community, <ref target="Pg307">307</ref>, <ref target="Pg318">318</ref> +</p> + +<p> +Native Christian Women, <ref target="Pg320">320</ref> +</p> + +<p> +Native Church and Evangelism, <ref target="Pg244">244</ref> +</p> + +<p> +Native Officials—Their Attitude Towards Mission Schools, <ref target="Pg279">279</ref> +</p> + +<p> +Native States, <ref target="Pg039">39</ref> +</p> + +<pb n='368'/><anchor id='Pg368'/> + +<p> +Neo-Hinduism, <ref target="Pg344">344</ref> +</p> + +<p> +Newcastle, Bishop of, <ref target="Pg330">330</ref> +</p> + +<p> +New Converts, <ref target="Pg288">288</ref> +</p> + +<p> +New Religious Movements in India, <ref target="Pg348">348</ref> +</p> + +<p> +Obscenity in the East, <ref target="Pg126">126</ref>, <ref target="Pg340">340</ref> +</p> + +<p> +Offerings of Native Christians, <ref target="Pg325">325</ref> +</p> + +<p> +Opium Traffic, <ref target="Pg042">42</ref> +</p> + +<p> +Organic Structure of a Mission, <ref target="Pg240">240</ref> +</p> + +<p> +Organizations of the Native Church, <ref target="Pg259">259</ref> +</p> + +<p> +Oriental Christianity, <ref target="Pg296">296</ref> +</p> + +<p> +Origin of Hinduism, <ref target="Pg070">70</ref> +</p> + +<p> +Pantænus, <ref target="Pg164">164</ref> +</p> + +<p> +Parseeism, <ref target="Pg057">57</ref> +</p> + +<p> +Passive Virtues of India, <ref target="Pg127">127</ref> +</p> + +<p> +Pastoral Work in Missions, <ref target="Pg245">245</ref> +</p> + +<p> +Path of Works, <ref target="Pg121">121</ref> +</p> + +<p> +Patience, an Equipment of the Missionary, <ref target="Pg212">212</ref> +</p> + +<p> +<q>Patriot, The Christian,</q> <ref target="Pg325">325</ref> +</p> + +<p> +Pax Britanica, <ref target="Pg044">44</ref> +</p> + +<p> +People of India, <ref target="Pg015">15</ref> +</p> + +<p> +Persecution, <ref target="Pg309">309</ref>, <ref target="Pg315">315</ref> +</p> + +<p> +Pessimism of Hinduism, <ref target="Pg089">89</ref> +</p> + +<p> +Physical Features of India, <ref target="Pg013">13</ref> +</p> + +<p> +Physical Fitness of the Missionary, <ref target="Pg194">194</ref> +</p> + +<p> +Plato, <ref target="Pg090">90</ref> +</p> + +<p> +Plutscho, <ref target="Pg167">167</ref> +</p> + +<p> +Political Condition of India, <ref target="Pg031">31</ref> +</p> + +<p> +Polygamous Converts, <ref target="Pg288">288</ref> +</p> + +<p> +Poverty of Christians, <ref target="Pg312">312</ref> +</p> + +<p> +Poverty of the Land, <ref target="Pg019">19</ref> +</p> + +<p> +Prakriti, <ref target="Pg085">85</ref> +</p> + +<p> +Prartanei Somaj, <ref target="Pg349">349</ref> +</p> + +<p> +Preaching to the Heathen—Its Character, <ref target="Pg245">245</ref> +</p> + +<p> +Prepossessions of a Hindu, <ref target="Pg116">116</ref> +</p> + +<p> +Presbyterian Mission, <ref target="Pg182">182</ref> +</p> + +<p> +Problems, Missionary, <ref target="Pg263">263</ref> +</p> + +<p> +Problems Concerning New Converts, <ref target="Pg288">288</ref> +</p> + +<p> +Products of Christianity and Hinduism, <ref target="Pg114">114</ref> +</p> + +<p> +Profanity, East and West, <ref target="Pg126">126</ref> +</p> + +<p> +Progressive Spirit of Christianity, <ref target="Pg108">108</ref> +</p> + +<p> +Property of Missions in India, <ref target="Pg300">300</ref> +</p> + +<p> +Protestant Christian Effort, <ref target="Pg166">166</ref> +</p> + +<p> +Provincial Governments, <ref target="Pg039">39</ref> +</p> + +<p> +Puranas, <ref target="Pg094">94</ref>, <ref target="Pg105">105</ref>, <ref target="Pg343">343</ref> +</p> + +<p> +Railroads in India, <ref target="Pg022">22</ref> +</p> + +<p> +Ramabai, Pandita, <ref target="Pg321">321</ref>, <ref target="Pg327">327</ref> +</p> + +<p> +Ramanuja, <ref target="Pg066">66</ref> +</p> + +<p> +Reactionary Spirit in India, <ref target="Pg293">293</ref>, <ref target="Pg295">295</ref> +</p> + +<p> +Religions of India, <ref target="Pg054">54</ref> +</p> + +<p> +Religious Instruction in Mission Schools, <ref target="Pg280">280</ref> +</p> + +<p> +Religious Mendicancy, <ref target="Pg020">20</ref>, <ref target="Pg120">120</ref> +</p> + +<p> +Religious Toleration, <ref target="Pg054">54</ref>, <ref target="Pg109">109</ref> +</p> + +<p> +Rest and Recreation for Missionaries, <ref target="Pg195">195</ref> +</p> + +<p> +Results, Missionary, <ref target="Pg298">298</ref>, <ref target="Pg332">332</ref> +</p> + +<p> +Revival of Thought in India, <ref target="Pg293">293</ref> +</p> + +<p> +Right of the Christian Church to Send Missionaries, <ref target="Pg264">264</ref> +</p> + +<p> +Rivers of India, <ref target="Pg014">14</ref> +</p> + +<p> +Robert de Nobilibur, <ref target="Pg167">167</ref> +</p> + +<p> +Robson, Dr., <ref target="Pg072">72</ref>, <ref target="Pg344">344</ref> +</p> + +<p> +Roman Catholic Effort in India, <ref target="Pg165">165</ref> +</p> + +<p> +Roman Catholics and Caste, <ref target="Pg271">271</ref> +</p> + +<p> +Rural People, Hindus a, <ref target="Pg018">18</ref> +</p> + +<p> +Saivism, <ref target="Pg064">64</ref> +</p> + +<p> +Sakti Worship, <ref target="Pg066">66</ref> +</p> + +<p> +Salvation Army, <ref target="Pg176">176</ref>, <ref target="Pg200">200</ref> +</p> + +<p> +Sanskrit, <ref target="Pg016">16</ref> +</p> + +<p> +Sattianathan, Mrs., <ref target="Pg323">323</ref> +</p> + +<p> +Schools for Christian Children, <ref target="Pg249">249</ref> +</p> + +<p> +Schools for Non-Christians, <ref target="Pg248">248</ref> +</p> + +<p> +Schools, Mission, <ref target="Pg303">303</ref> +</p> + +<p> +Schultze, <ref target="Pg169">169</ref> +</p> + +<p> +Schwartz, <ref target="Pg170">170</ref> +</p> + +<p> +Scottish Missions, <ref target="Pg175">175</ref> +</p> + +<pb n='369'/><anchor id='Pg369'/> + +<p> +Self-Extension of the Native Church, <ref target="Pg260">260</ref> +</p> + +<p> +Self-Government of the Native Church, <ref target="Pg032">32</ref>, <ref target="Pg259">259</ref> +</p> + +<p> +Self-Support of the Native Church, <ref target="Pg261">261</ref>, <ref target="Pg274">274</ref> +</p> + +<p> +Sell, Dr. E., <ref target="Pg345">345</ref> +</p> + +<p> +Serampore, <ref target="Pg173">173</ref> +</p> + +<p> +Shanars, <ref target="Pg308">308</ref> +</p> + +<p> +Sherring, Rev., <ref target="Pg171">171</ref> +</p> + +<p> +Sikhism, <ref target="Pg061">61</ref> +</p> + +<p> +Sin, Hindu and Christian Conception of, <ref target="Pg089">89</ref> +</p> + +<p> +Singh, Sir Harnam, <ref target="Pg317">317</ref> +</p> + +<p> +Sita, <ref target="Pg145">145</ref> +</p> + +<p> +Slater, Rev. G. T. E., <ref target="Pg357">357</ref> +</p> + +<p> +Social Life in India, <ref target="Pg023">23</ref>, <ref target="Pg026">26</ref> +</p> + +<p> +Sorabjis, The, <ref target="Pg322">322</ref> +</p> + +<p> +Soul, Doctrine of, <ref target="Pg086">86</ref> +</p> + +<p> +S. P. C. K., <ref target="Pg170">170</ref> +</p> + +<p> +S. P. G., <ref target="Pg172">172</ref> +</p> + +<p> +<q>Spirit of Islam,</q> <ref target="Pg345">345</ref> +</p> + +<p> +Spirituality of Hinduism, <ref target="Pg074">74</ref> +</p> + +<p> +Spiritual Qualifications of the Missionary, <ref target="Pg210">210</ref> +</p> + +<p> +Statistics, Religious, <ref target="Pg055">55</ref> +</p> + +<p> +Strachey, Sir John, <ref target="Pg159">159</ref> +</p> + +<p> +Study of Christian Missions, <ref target="Pg267">267</ref> +</p> + +<p> +Supreme Soul, <ref target="Pg086">86</ref> +</p> + +<p> +Survival of the Fittest, <ref target="Pg264">264</ref> +</p> + +<p> +Syrian Church of Malabar, <ref target="Pg165">165</ref> +</p> + +<p> +Tamil Bible, <ref target="Pg178">178</ref> +</p> + +<p> +Tantras, <ref target="Pg105">105</ref>, <ref target="Pg343">343</ref> +</p> + +<p> +Taxation in India, <ref target="Pg040">40</ref> +</p> + +<p> +Telegu Baptist Mission, <ref target="Pg309">309</ref> +</p> + +<p> +Theological Seminaries, <ref target="Pg244">244</ref> +</p> + +<p> +Theology of the Missionary, <ref target="Pg205">205</ref> +</p> + +<p> +Theosophy, <ref target="Pg293">293</ref> +</p> + +<p> +Thoburn, Bishop, <ref target="Pg185">185</ref>, <ref target="Pg206">206</ref>, <ref target="Pg277">277</ref>, <ref target="Pg309">309</ref> +</p> + +<p> +Thomas, St., <ref target="Pg163">163</ref> +</p> + +<p> +Tinnevelly Mission, <ref target="Pg308">308</ref> +</p> + +<p> +Toleration, Religious, <ref target="Pg310">310</ref> +</p> + +<p> +Townsend, Meredith, <ref target="Pg335">335</ref> +</p> + +<p> +Training of the Missionary, <ref target="Pg204">204</ref> +</p> + +<p> +Tranquebar, <ref target="Pg167">167</ref> +</p> + +<p> +Triad, Hindu, <ref target="Pg065">65</ref> +</p> + +<p> +Turanians of South India, <ref target="Pg316">316</ref> +</p> + +<p> +Universe, Doctrine of the, <ref target="Pg084">84</ref> +</p> + +<p> +Vaishnava Sects, <ref target="Pg065">65</ref> +</p> + +<p> +Vaishnavism, <ref target="Pg065">65</ref> +</p> + +<p> +Vasco da Gama, <ref target="Pg166">166</ref> +</p> + +<p> +Vedantism, <ref target="Pg067">67</ref> +</p> + +<p> +Vernaculars of India and the Missionary, <ref target="Pg208">208</ref> +</p> + +<p> +Vicarious Atonement, <ref target="Pg073">73</ref> +</p> + +<p> +Webb, Rev. E., <ref target="Pg302">302</ref> +</p> + +<p> +Wifely Devotion, <ref target="Pg145">145</ref> +</p> + +<p> +Williams, Sir Monier, <ref target="Pg085">85</ref> +</p> + +<p> +Wilson, Dr., <ref target="Pg176">176</ref> +</p> + +<p> +Witness Bearing, <ref target="Pg266">266</ref> +</p> + +<p> +Women of India, <ref target="Pg143">143</ref>, <ref target="Pg147">147</ref>, <ref target="Pg151">151</ref>, <ref target="Pg320">320</ref> +</p> + +<p> +Women of India, their Disabilities, <ref target="Pg152">152</ref> +</p> + +<p> +Women in Missionary Organization, <ref target="Pg237">237</ref> +</p> + +<p> +Work for Women, <ref target="Pg256">256</ref> +</p> + +<p> +Xavier, <ref target="Pg166">166</ref> +</p> + +<p> +Yesuthasan, <ref target="Pg302">302</ref> +</p> + +<p> +Yoga, <ref target="Pg093">93</ref>, <ref target="Pg119">119</ref> +</p> + +<p> +Young, Work for the, <ref target="Pg185">185</ref>, <ref target="Pg257">257</ref>, <ref target="Pg329">329</ref> +</p> + +<p> +Young, Sir William Mackworth, <ref target="Pg227">227</ref> +</p> + +<p> +Ziegenbalg, <ref target="Pg167">167</ref> +</p> +</div> +</body> +<back rend="page-break-before: right"> + <div id="footnotes"> + <index index="toc" /> + <index index="pdf" /> + <head>Footnotes</head> + <divGen type="footnotes"/> + </div> + <div rend="page-break-before: right"> + <divGen type="pgfooter" /> + </div> +</back> +</text> +</TEI.2> diff --git a/27270-tei/images/001.png b/27270-tei/images/001.png Binary files differnew file mode 100644 index 0000000..0387ece --- /dev/null +++ b/27270-tei/images/001.png diff --git a/27270-tei/images/002.png b/27270-tei/images/002.png Binary files differnew file mode 100644 index 0000000..d16fe4b --- /dev/null +++ b/27270-tei/images/002.png diff --git a/27270-tei/images/003.png b/27270-tei/images/003.png Binary files differnew file mode 100644 index 0000000..eb88779 --- /dev/null +++ b/27270-tei/images/003.png diff --git a/27270-tei/images/004.png b/27270-tei/images/004.png Binary files 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