Extract from Address on
Missions.
''.... What, then, it may
be asked, have missions done generally for India? What measure of success
have they had, or are they likely to have? Or such questions may be summed
up in the more general and inclusive one, What is the state and what are
the prospects of Christianity in India?
"In attempting, in the most
general manner, to deal with questions which demand volumes instead of a
speech, however long to reply to them, I shall assume for the moment that
I am addressing here, or through the reporters, those only who have not
thought or inquired much on the subject.
"Recollect, then, that we
are speaking of a country of enormous extent, with a population of at
least 180,000,000, the Bengal Presidency alone numbering more than the
whole empire of Austria—that this great country is occupied by various
races from the most savage to the most cultivated, having various
religious beliefs, and speaking languages which differ from each other as
much as Gaelic does from Italian, most of them broken up by dialects so
numerous as practically to form probably twenty separate languages.
Remember that the vast majority of this people have inherited a religion
and a civilization, of which I shall have to speak afterwards, from a vast
antiquity. Recollect, further, that the attempt to impart the truth and
life of Christianity to this great mass has been systematically begun by
the Protestant Church in British India within the memory of living men; so
that the age of our Scottish missions is represented by Dr. Duff, who
commenced them, and still lives to aid them in connection with the Free
Church. Realise, if you can, the difficulties which the missionaries
engaged in such a tremendous enterprise have had to overcome in the
ignorance and indifference, even the opposition, of professing Christians
at home, and of timid European officials abroad; their want, for a time,
of the very tools and instruments with which to conduct their operations ;
their ignorance of the language, of the religious systems, of the mental
habits and national idiosyncrasies of the people; their want of a Bible
which could be used, and of an educated people who could read it, and of
any Christian natives able and willing to interpret it to their
countrymen. Remember, finally, the agencies which are at present labouring
in India before asking the question as to results. There are in India,
say, in round numbers, five hundred European and American missionaries.
You will notice that the members of this General Assembly, with those of
the Assembly of the Free Church meeting in our immediate neighbourhood,
number more than the whole mission staff in British India. Yet these
Assemblies represent two churches only in all Scotland; while all
Scotland's inhabitants would hardly be missed out of one district of
Bengal alone! Or, let us put the proportion of missionaries to the
population in another way: There are in England and Scotland about 36,000
ordained Protestant Clergy of every denomination, supported at a cost of
several millions annually. These clergy have, moreover, connected with
them a vast agency, amounting to hundreds of thousands of Sunday-school
teachers, local missionaries, Scripture readers, elders, and deacons,
teachers of Christian schools, and pious members of churches, who are
engaged in diffusing a knowledge of Christianity, and in dispensing its
practical blessings in ways and forms innumerable. Now, suppose all this
great agency taken across the ocean and located in the Presidency of
Bengal alone, leaving all the rest of India as it is, giving not one
missionary to the Presidency of Madras with a population of twenty-two
millions; none to Bombay or Scindh with twelve millions; none to the
North-West Provinces with thirty millions; none to the Punjab with
fourteen millions; none to Oudh with eight millions; none to the Central
Provinces with six millions; none to other districts with five
millions—but giving all to Bengal, and confining their ministrations there
to a population equal to that which they left behind in all England and
Scotland, there would still remain in that Presidency a surplus population
of fourteen millions without a single missionary! Without presuming to
solve the problem when that blessed period is to arrive in which, having
no more to do at home, we may be set free to do more for India, I wish you
at present to understand what is being done by us, along with other
countries, for the diffusion of Christianity in the Eastern, as compared
with this, the Northern, portion of our great empire. Now, assuming as 1
do that the missionaries abroad are equal to our missionaries—or, what is
the same thing, our ministers at home—yet, deducting from their small band
of five hundred men those who are advanced in years, and whose day is
well-nigh done— those who are young and inexperienced, and whose day is
hardly begun—these who have not the gifts, or the knowledge, or the mental
habits, or the spiritual power which is required for thoroughly effective
work—and deducting also, as I presume we must do, a few who are unfit from
other causes, such as sloth or mere professionalism, then we necessarily
reduce the number of such men as are able to cope with the gigantic evils
and error3 of India—men able by the power of their teaching and of their
character to impress the observant and thinking natives with a sense of
the truth and glory of Christianity. In regard, however, to the moral
character of all those missionaries, I rejoice to say that our
information, derived from every quarter, fully realised our hopes that
they were worthy of the Churches which had sent them forth. Hindoos and
Christians, natives and Europeans of every rank and class, were unanimous
in their hearty testimony upon this point, and fully appreciated the
unselfishness of their motives, the sincerity of their convictions, their
intimate knowledge of and interest in the natives, and the wholesomeness
of their influence upon the whole body of Indian society. Among these
missionaries, too, there are some everywhere who, as regards mental power,
learning, and earnestness, would do honor to any Church, and who have
largely contributed to advance the interests of social science, Oriental
literature and history, as well as of Christianity, and who have a right
to deepest respect, sympathy, and gratitude from all who have at heart the
conversion of India. It is gratifying and assuring to know, also, that the
number of missionaries and of their stations is steadily on the increase,
while conversions increase in a still greater ratio.
"I have not, of course,
spoken here of the labourer influence of chaplains with reference to
missions. In numerous instances these have been very effective, but they
might be greater in many more. Nor have I alluded to the English bishops,
who, as a rule, Lave been, as gentlemen of learning and highest character,
an honour to the Church and to Christianity.
"But we have been taking
into our calculation the difficulties only on our own side, so to speak,
in the way of imparting knowledge to the natives of India. Ought we not
also to consider the difficulties on the other side in receiving our
message? Of these, as peculiar to Hindoos, I shall have occasion to speak
afterwards; but here I would have you remember that, in addition to the
difficulties common to inert, slothful, prejudiced, and self-satisfied
people in every part of the world,—in Christendom as well as
heathendom,—to change any opinion, however erroneous or indefensible, or
any habit, however foolish or absurd, the natives of India generally,
among other hindrances, have presented to them for their acceptance a
religion wholly different in kind from all they or their fathers ever
heard of or believed in. It therefore demands time, intelligence, and
patience to examine and understand it even when preached to them. It is a
religion, moreover, which they have never seen adequately embodied or
expressed in its social aspects, whether of the church or the family, but
only as a creed; and this, too, of a strange people, whom, as a rule, they
dislike, as being alien to them in language, in race, in feelings, and
manners, and who have conquered and revolutionized their country by acts,
as they think, of cruelty, injustice, and avarice.
"But let us suppose that
the intelligent and educated Hindoo has been convinced by English
education of the falsehood of his own religion. I beg of you to realize
and to sympathize with his difficulties of another kind, when
Christianity, as the only true religion, is presented to him for his
acceptance. He has brought his Brahminical creed and practices, we shall
assume, under the light of reason, conscience, and science, for their
judgment, and he has had pronounced upon them the sentence of
condemnation. He has discovered that he has hitherto believed a lie, and
been the slave of a degraded or childish superstition. But must he not
subject this new religion of Christianity, with its sacred books, to the
same scrutiny, and judge of them by the same light? Unquestionably he
must; and so far a great point is gained, and one most hopeful to the
accomplished and earnest missionary, when his teaching is examined
honestly and sincerely in the light of truth, instead of being judged by
the mere authority of custom or tradition. But such an investigation
necessarily implies a trial of the severest and yet of the noblest kind,
both to the inquirer and his teacher. And we need not be surprised if the
first and most general, indeed, I might say, the universal, result of this
scrutiny on the part of the Hindoo, should be the impression that
Christianity, as a religion whose characteristic and essential doctrines
are alleged facts, is but another form of superstition, with false
miracles, false science, and false everything, which professes to belong
to the region of the supernatural. These difficulties are moreover
increased and intensified by those schools of thought which at present,
and as a reaction from the past, exercise such an influence in Europe and
America. Their views and opinions are in every possible form reproduced in
India, and take root the more readily, owing to the remarkable inability
of the Hindoo mind, whatever be its cause, to weigh historical evidence,
and to appreciate the value of facta in their bearing on the grounds of
religious belief.
"if to this is added the
manner in which Christianity, even as a creed, has sometimes, we fear, by
truly Christian men, been represented, or rather misrepresented— with its
doctrines, if not falsely put, yet sometimes put in a harsh, distorted,
onesided, or exaggerated light, proclaimed with little love, and defended
with less logic —we shall be the more prepared to weigh the results of
Christian missions with some approximation to the truth.
"In so far as the results
of missions in India can be given by mere statistics, these have been
collected with remarkable care, and published in 1864 by Dr. Mullens,
himself an able and distinguished missionary. From these we gather that
there are in round numbers about 140,000 natives in Hindostan professing
Christianity ; 28,000 in communion ; with upwards of 900 native churches,
which contribute £10,000 annually for the support of the Gospel. About 100
natives have been ordained to the ministry, while 1,300 labour as
catechists. Upwards of 33,000 boys and 8,000 girls receive a Christian
education at mission schools. As a means as well as a result of mission
work, I may state that the whole Bible has been translated into fourteen
of the languages of India, including all the principal tongues of the
empire ; the New Testament into five more ; and twenty separate books of
the Old and New Testament into seven more. These mission agencies are
scattered over all India, and shine as sources of intellectual, moral, and
Christian light amidst the surrounding darkness of heathenism. Now, surely
some good and lasting work has been thus done, and seed sown by these
means, which may yet spring up in the hearts of men.
"But I will by no means
peril the results of missions on any mere statistics. Not that I have any
doubt as to the care and honesty with which these have been furnished or
collected, but because of the impossibility of obtaining by this method a
just impression of what has been actually accomplished by Christian
missions. To some they would seem to prove too much, unless the races, the
districts, the beliefs out of which the conversions have come are taken
into account, along with the intelligence and character of the converts.
To most they might prove less than they are capable of proving, as they
afford no evidence of the indirect results of missions, or of what is
being more and more effected by them on the whole tone and spirit of
Hindoo society, as preparatory to deeper and more extensive ultimate
results. Nevertheless, the more the real value of the work which has been
accomplished is judged of by the individual history of those returned as
converts, making every deduction which can with fairness be demanded for
want of knowledge, want of moral strength, or want of influence, there yet
remains such a number of native converts of intelligence and thorough
sincerity, such a number of native Christian clergy of acquirements,
mental power, and eloquence, and of strength of convictions and practical
piety, as commands the respect of even educated and high-caste Hindoos.
Such facts disprove, at least, the bold assertions of those who allege
that missions have done nothing in India. One fact, most creditable to
native Christians, ought not to be forgotten by us—that of the two
thousand involved in the troubles of the Mutiny, all proved loyal, six
only apostatised, and even they afterwards returned.
"But in estimating the
present condition of India with reference to the probable overthrow of its
false religions, and the substitution for them of a living Christianity,
we must look at India as a whole. Now, we are all aware of the vast
changes which have taken place during a comparatively recent period in
most of those customs, which, though strictly religious according to the
views of the Brahmins, are now prohibited by law, and have passed, or are
rapidly passing, away in practice—such as Suttee, infanticide, the
self-tortures and deaths of fanatics at great idol-festivals, &c. We know,
too, of other reforms which must be in the end successful, such as those
affecting the marriage of widows, polygamy, the education of females, &c.
Such facts indicate great changes in public opinion and that the tide of
thought has turned, and is slowly but surely rising, soon to float off or
immerse all the idols of India. In truth, the whole intelligent and
informed mind of India, native and European, is convinced, and multitudes
within a wider circle more than suspect, that, come what may in its place,
idolatry is doomed. The poor and ignorant millions will be the last to
perceive any such revolution. They will continue to visit and bathe in
their old muddy stream, as their ancestors have done during vast ages,
wondering at first why those whom they have been taught to follow as their
religious guides have left its banks, and drink no more of its waters,
wondering most of all when at last they discover these waters to be dried
up. Others of a higher intelligence may endeavour for a while to purify
them, or to give a symbolic and spiritual meaning to the very mud and
filth which cannot be separated from them. Men of greater learning and
finer spiritual mould will seek to drink from those purer fountains that
bubble up in the distant heights of their own Vedas, at the water-shed of
so many holy streams, and ere these have become contaminated with the more
earthly mixtures of ! the lower valleys. But all are doomed. For neither
the filthy and symbolic stream of the Puranas, nor the purer fountain of
the Vedas alone, can satisfy the thirst of the heart of man, more
especially when it has once tasted the waters of life as brought to us by
Jesus Christ : or, to change the simile, although the transition between
the old and new may be a wide expanse of desert filled up with strange
mirages, fantastic forms, and barren wastes, yet whether this generation
or another may reach the Land of Promise flowing with milk and honey, the
people must now leave Egypt with its idols, and in spite of murmurings,
regrets, and rebellions, can return to it no more.
"When I thus speak of the
destruction of Hindooisin, I am far from attributing this result solely to
the efforts of missionaries, though these have not only taken a most
worthy share in the work of destruction, but have also laboured at the
more difficult and more important work of construction. The whole varied
and combined forces of Western civilisation must be taken into account.
The indomitable power of England, with the extension of its government and
the justice of its administration, has, in spite of every drawback that
can be charged against it, largely contributed to this result. So also, in
their own way, have railroads and telegraphs, helping to unite even
outwardly the people and the several parts of India to each other, and all
to Europe. The light which has been shed by the Oriental scholars of
Europe upon the sacred books and ancient literature of the Hindoos, has
been an incalculable advantage to the missionary, and to all who wish to
understand and to instruct the people of India. But nothing has so
directly and rapidly told upon their intellectual and moral history as the
education which they owe solely to European wisdom and energy. The
wave-line which marks its flow, marks also the ebb of idolatry. This
influence will be more easily appreciated when it is remembered that
3,089,000 Hindoos and about 90,000 Mohammedans attend Government schools,
and upwards of 40,000 of these attend schools which educate up to a
University entrance standard, in which English is a branch of examination.
These schools have been found fault with because they do not directly
teach religion. It has been said that they practically make all their
pupils mere Deists. But apart from the difficulties which attend any
attempt on the part of Government to do more, even were it to assume the
grave responsibility of determining what system of theology should be
taught, and of selecting the men to teach it, yet surely Deism is a great
advance on Hindooism. If a man occupies a position half-way between the
valley and the mountain-top, that alone cannot determine whether he is
ascending or descending. We must know the point from which he has started
on his journey. Thus departing from the low level of the Puranas, it seems
to me that the Hindoo pupil who has reached the Theism of even the Vedas
only, has ascended towards the purer and far-seeing heights of Christian
revelation. Anyhow, the fact is certain, whatever be the ultimate results,
that education itself, which open up a new world to the native eye, has
destroyed his old world as a system of religious belief.
"I know few things, indeed,
which strike one more who for the first time comes into contact with an
educated native, than hearing him converse in the purest English on
subjects and in a manner which are associated, not with oriental dress and
features, but with all that is cultivated and refined at home. You feel at
once that here at least is a way opened up for communication by the mighty
power of a common language, and of a mind so trained and taught as to be
able thoroughly to comprehend and discuss all we wish to teach or explain.
The traveller sometimes accidentally meets with other evidences of the
silent but effective influences of English education. I remember, for
example, visiting with my friend a heathen temple in Southern India, It
was a great day, on which festive crowds had assembled to do honour to a
famous Guru. There were some thousands within and without the temple.
While seeking to obtain an entrance, we were surrounded by an eager and
inquisitive crowd, but civil and courteous, as we ever found the natives
to be. Soon we were addressed in good English by a native, and then by
about a dozen more who were taking part in the ceremonies of the place.
After some conversation I asked them, the crowd beyond this inner circle
listening to but not comprehending us, whether they believed in all this
idolatry? One, speaking for the rest, said, 'We do.' But from his smile,
and knowing the effects of such education as he had evidently acquired, I
said kindly to him, 'My friend, I candidly tell you, that I don't think
you believe a bit of it.' He laughed, and said, 'You are right, sir, we
believe nothing!' 'What?' I asked; 'nothing? not even your own existence?'
'Oh yes, we believe that,' he replied. 'And no existence higher than your
own?' I continued to inquire. 'Yes,' he said, 'we believe in a great God
who has created all things.' 'But if so, why then this idolatry?' I asked
again. 'We wish to honour our fathers,' said another of the group to my
question. On which the first speaker addressed his countryman, saying,
'What did your fathers ever do for you ? Did they give you the
steam-engine, or the railway, or the telegraph ?' Then turning to me, he
said, with a smile, 'Though we must keep up and cannot forsake these
national customs while they exist in our country, and our people believe
in them, yet, if you educate the people, they will give them up of
themselves, and so they will pass away.' Whatever may have been the
intention of the speaker, I believe this conversation gives a fair
impression, not of the deepest and most earnest minds in Hindostan, but of
the mind of the ordinary pupil who has received an English education,
though little more. It is thus, however, that all things are working
together for the ultimate conversion of India to the truth and life of
Christianity under Him who is the Head of all things to His Church.
"In endeavouring to sketch,
however rapidly and imperfectly, the general results of all the combined
forces I have alluded to, I must not omit to notice the religious school
of the Brahmo Somaj. The educated and more enlightened Hindoos occupy
almost every position of religious belief between that of a little less
than pure Brahmanism and a little less than pure Christianity. Some defend
idolatry as being a mere outward symbolic worship of the One God
everywhere the same, and also as a national custom; and, without opposing
Christianity, they would have it remain as one of many other religions,
asking, as has been done indignantly and in the name of 'Christianity
which preaches love to one's enemies,' 'Why should the God of Jesus Christ
be at daggers-drawing with the gods of heathendom ?' Others are more
enlightened and more sincere. Of these, the greatest undoubtedly was the
late Rajah Rammohun Roy, one of the most learned and accomplished men in
India. In order to obtain a religion at once true and national, he fell
back on the Vedas as embodying a pure Monotheism, rejecting at the same
time the authority of all later Hindoo books, however venerable, from the
heroic Mahabharat and Ramayana down to the Puranas. He did not, however,
despise or reject the New Testament, but gathered from it and published '
The Precepts of Jesus, the Guide to Happiness.' He called his Church,— for
his followers were organised into a society which met for worship,—'The
Brahmo' (the neuter impersonal name for the supreme) 'Shabha,' now changed
into 'Somaj,' or assembly. The position thus occupied by the Rajah is yet
to a large extent maintained by the representatives of the old Hindoo
Conservative party, whether their Church is called the 'Veda Somaj,' or 'Prathana
Somaj.' But the Vedas having been found untenable by others, as tending
necessarily to pure Pantheism, a religious system with better foundations
was accordingly sought for, and after in vain endea-vourinc to discover it
in 'Nature,' or to evolve it from ' Intuition,' the new movement has,
under the guidance of Keshub Chunder Sen, approached Christianity. After
having heard that distinguished man preach, and having seen the response
given to his teaching by his splendid audience, numbering the most
enlightened natives as well as Europeans in Calcutta, and after having had
a very pleasing conversation with him, I cannot but indulge the hope, from
his sincerity, his earnestness, as well as from his logic, that in the end
he will be led to accept the whole truth as it is in Jesus. But of one
tiling I feel profoundly convinced, that the Brahma Somaj, which numbers
thousands of adherents, is to be attributed indirectly to the teaching and
labours of Christian missionaries; and its existence, in spite of all I
have read and heard against it, brightens my hopes of India's future.
"I would here remind of
facts in the history of the Church in past ages as worthy of being
remembered, in order to modify the eager desires of the too sanguine as to
immediate results, and to cheer the hopes of the too desponding as to
future results, as well as to check the rash conclusions of those who,
arguing from the past history of a few years, prophesy no results at all
in the ages to come. As signs of the progress of that religion which,
through the seed of Abraham, was in the end to bless, and is now blessing
all nations, what conversions, let me ask, were made from the days of
Abraham to the Exodus ? How many during the long night in Egypt? Yet, each
of these intervals represents a period as long as what separates us from
the day when the first Englishman visited the shores of India, or when the
Church sprang into renewed life at the Reformation. What, again, of
results during the brief period, yet so full of teaching, under Moses,
accompanied by such mighty signs and wonders, when the Church was in the
wilderness? Why, on entering the land of promise, two men only represented
the faith of all who had left idolatrous Egypt? And yet, when it looked as
if all was lost, God spake these words, ' As truly as I live, all the
earth shall be filled with the glory of the Lord.' Recollect, too, what
long periods of confusion and darkness followed the settlement of the
tribes in Palestine. The experiment, if I may so call it, seemed to have
utterly failed of educating a peculiar people, and so preparing it for the
ulterior work of converting the world. That chosen race ended in captivity
in the country from whence Abraham, its father, began in faith, his
journey fourteen centuries before. Nevertheless, that race did its work at
last! The first forms of its religious faith yet live, being cleansed from
all idolatry since the time of the Captivity, but since that time only;
and Christianity, as its flower and fruit, lives, and, after marvellous
and strange vicissitudes, is grown into a mighty tree whose leaves are for
the healing of the nations, and which is destined to be the one tree of
life for the whole world. And so this feature in history constantly
repeats itself—a time of activity and repose, of winter and summer, of
sleep and waking, of death and resurrection ; a time of long and varied
preparations, with not unfrequently very rapid fulfilments, like sudden
outbursts of a long-seething flood, or volcano; while these fulfilments
become again beginnings of a new and as varied a course in history, ever
accumulating blessings for the whole family of man.
"Having thus spoken
generally of missions in India and their results, I must proceed more
particularly to the consideration of the various methods adopted by
missionaries for Christianising the Hindoos.
"But, before we can reply
satisfactorily to the question regarding means, we must first have a still
clearer apprehension of the nature of the end to be attained by them,
involving some knowledge of the Hindoo religion as a system of belief and
of social life. If we do so, we shall soon learn that we cannot, as is too
often done, class Hindoos with other heathen's (whether in India or beyond
its shores), nor argue from what has been done by this or that
instrumentality in the Sandwich Islands, for example, or in Africa, Burmah,
or even Tinnevelly, that the same instrumentality will necessarily be as
effectual in Calcutta or Benares. It is admitted, of course, that among
all races and in all countries the Truth, as revealed by Jesus Christ, is
the one grand means of Christianising them ; but the practical question
before us is, What is the best way of communicating this truth in certain
given circumstances? Now, to obtain the true answer to this question
necessitates other questions regarding the character, habits, and beliefs
of the people we have to deal with, and regarding those peculiar
circumstances, within and without, in which they are placed, which
materially affect their reception of Christian doctrine and life.
"With the risk, therefore,
of repeating to some extent what, as bearing on other parts of my subject,
I have already alluded to, let me direct your attention more particularly
and more fully than I have yet done to some of those characteristics of
the Hindoos which distinguish them from every other people in India or in
the world. Observe, in the first place, that they are a distinct race. I
have already said that various races make up the population of the great
continent of Hindostan. The Hindoo belongs to that Indo-Germanic or Aryan
stream of which we ourselves are a branch, and which has flowed over the
world. It entered India from the north-west, and advanced, during long
ages of the far past, towards its southern plains. It found there other
and older races, who either fled to the mountains and jungles to Maintain
their freedom, or were conquered and degraded into Sudras, or Pariahs,
without caste or social position. These Aryans, like a lava flood, poured
themselves over the land, breaking through the older formations, overlying
them or surrounding them, but never utterly obliterating or absorbing
them. Now it is not with those aboriginal races—who, though probably once
possessing a higher civilization, are now comparative savages, and have
religions peculiar to themselves, such as the Bheels, Khonds, Santals,
Coles, &c.—that we have at present to do ; nor yet with races of low caste
or no caste, like the Shanars of Tinnevelly, the Mail's of Ahmednugger, or
the lower population still of Chamba. But it is of this Hindoo race, whose
religion is Brahmin-ism, and which, above all others, constitute the
people of India, numbering about a hundred and fifty millions of its
inhabitants—it is of them only I at present speak; for if they were
Christianised, India practically would be so, but not otherwise. That
lofty, unbending portion of the community, the Mohammedan, numbering
twenty millions, is not within the scope of my present argument.
"Secondly, we must not forget that this Hindoo people represent a
remarkable civilisation, which they have inherited from a time when earth
was young. They possess a language (the Sanscrit, the earliest cultivated)
which scholars tell us is the fullest, the most flexible and musical in
existence, to which Greek, although its child, is immensely inferior ;
which is capable, as no other is, of expressing the subtlest thoughts of
the metaphysician, and the most shadowy and transient gleams of the poet.
In that language the Hindoos produced a heroic and philosophic poetry
centuries before the Christian era, which even now holds a foremost place
in the literature of the world. It has been asserted—I know not on what
authority—that they were proficient in astronomy long ere its very name
was mentioned by the Greeks; and that in comparatively recent times they
solved problems in algebra which not until centuries afterwards dawned on
the acutest minds of modern Europe. When we add to this a structure of
society—to which I shall immediately allude—so compact as to have held
together for more than two thousand years, we must feel admiration, if not
for their physical, at least for their intellectual powers, and
acknowledge that we have here no rude or savage people, but a highly
cultivated and deeply interesting portion of the human family.
"Thirdly, we must consider
the religion of the Hindoos, both as a creed and as a social system, with
its effects on their general temperament and habits of life.
"The Hindoo religion, like
Judaism and Christianity, is one which has survived the revolutions of
long ages. The religions of the Greeks and Romans, of the Egyptians,
Phoenicians, and Assyrians, with many others, are to us as fossils of a
dead world. Hindooism, older than these, still exists as a power affecting
the destinies of teeming millions. We can gaze upon it as a living
specimen of one out of many of the monster forms which once inhabited the
globe. Unlike all those extinct religions, it has its sacred books, and I
doubt not that to this written word it greatly owes its preservation.
These books have been written at intervals representing vast periods of
history. The Vedas, at once the most ancient and the most pure and lofty,
date as far back, possibly, as the time of Moses, and contain many true
and sublime ideas of a Divine Being without any trace of the peculiarities
of Brahmanism—nay, declaring positively that ' there is no distinction of
castes.' The great collection of the Puranas was compiled in the middle
ages of our era, and forms the real everyday 'Bible' of the everyday
religion of Hindoos, the Vedas being now known to and read by only a few
learned pundits, and having from the first been a forbidden book to all
except the priesthood. Now, these Puranas are one mass of follies and
immoralities, of dreaming pantheism, of degrading and disgusting idolatry.
"Mr. Wheeler, in his
recently published volume, the first of his 'History of India,' thus
writes of the great epics of Maha Bharata, or the great war of Bharata,
and the Ramayano, or 'Adventures of Rama,' with their present influence on
the Hindoos. It is his opinion, I may state, that while the events
recorded in these epics belong to the Vedic period, their composition
belongs to the Brahmanic age, when caste was introduced, a new religion
established, and the Brahmans had formed themselves into a powerful
ecclesiastical hierarchy, and when, instead of the old Vedic gods and
forms of faith, Brahma, Vishnu, and Siva took their place. These epics
are, practically, to the Hindoos, religious poems, and consequently are
the most powerful and popular props to Brahmanism. 'Few Hindoos,' writes
Mr. Wheeler, 'may perhaps be acquainted with the whole of these epics, and
none have ventured to subject them to a critical analysis and
investigation ; yet their influence upon the masses of the people is
beyond calculation, and infinitely greater and more universal than the
influence of Bible over modern Europe. The leading incidents and scenes
are familiar to the Hindoos from childhood. They are frequently
represented at village festivals, whilst the stories are chanted about at
almost every social gathering, and indeed form the leading topic of
conversation amongst Hindoos generally, and especially amongst those who
have passed the meridian of life. In a word, these poems are to the
Hindoos all that the Library, the Newspaper, and the Bible are to the
European; whilst the books themselves are regarded with a superstitious
reverence, which far exceeds that which has ever been accorded to any
other revelation real or supposed. To this day it is the common belief
that to peruse or merely to listen to the perusal of the Maha Bharata or
Ramayana, will insure prosperity in this world and eternal happiness
hereafter.' Now, making every allowance for (what appears to me to be) the
exaggerated terms in which Mr. Wheeler describes the comparative influence
of the Bible and these 'Scriptures,' there can be no doubt that, as far as
India is concerned, he is correct.
"This religion, as embodied
in its Sacred Books, affords the widest scope for the indulgence of every
phase of human thought, sentiment, and passion; furnishing as it does in
the Vedic hymns and poetry an atmosphere so rare, and presenting such
shadowy heights of speculation, as to tempt the most ambitions wing to
put. forth its powers to gain their summits ; and furnishing in the
Puranas the vilest mire, where the filthiest and most obscene may wallow.
Among its disciples, the dreamy ascetic, labouring to emancipate his
spirit by pure meditation and the destruction of the material flesh, and
the profound scholar, rare though he be, nourishing his intellectual life
by the abstract themes and endless speculative questions suggested by his
creed, may meet with the disgusting faqueer or yogi, with the ignorant
millions who care for nothing but a round of dead superstitious
observances or with the cunning or depraved crew who indulge in the vilest
practices as the natural results of their heathen principles.
"Lastly, it is in its
social aspects, as already hinted, that Brahmanism manifests its intense,
comprehensive, and tyrannous power. Its system of caste presents to us a
feature in the organization of human beings unparalleled in history. It
must not be mistaken for a mere aristocratic arrangement or accidental to
or lying outside of Brahmanism, but it is an essential element of its very
being. It is quite true, as I have said, and the fact is of importance,
that the Vedas know nothing of it ; but then the people know not the
Vedas, and those who do conceal or pervert their teaching. According to
the existing and, as long as Brahmanism lives, unalterable belief of the
people, the streams of caste, flowing side by side but never mingling, are
traced up to the very fountain of Deity; or, to change the simile, each
great caste is believed to be a development of the very body of Brahma the
Creator, and is mystically united to him as parts of his very flesh and
bones. Hence no one can become a Hindoo in religion who is not one by
birth; nor can any member belonging to this divine body break his caste
without therefore becoming dead, as a limb amputated from living communion
with the source of life, and therefor be thrown away as a curse, a
reproach— a polluted, horrible thing, to be hated and disowned. Marvellous,
indeed, are the power and endurance of such an organization as this, that
can dominate over all those political and social changes which, in other
respects alter the relative position of its possessors as to wealth or
rank, whether in the army or in the civil service.
''But Brahmanism does more
than make each man a member of this compact mass. Having fixed him there,
it holds him fast, and governs him as a mere thing in which no
personality, and consequently no will, is recognised, save that measure
which is required to consent to the destruction of his being, or its
subordination, at least, to a system of mechanical rules that fashion his
whole inward and outward life. As far almost as it is possible to
conceive, that life is in everything and every day the obedient slave of '
religion;' not, of course, in the sense which we attach to the
expression—that of all things being done, endured, or enjoyed in a right
spirit, or according to the rule of eternal righteousness towards God and
man—but according to fixed authoritative rules, professing to embrace the
whole life, obedience to which is as mechanical as can be yielded by a
human being. For to the religious Hindoo all that is to be believed and
done on earth is revealed, and as such is obligatory. All the arts and
sciences ; the methods of every trade; the manifold duties incumbent on
the architect, the mason, the carpenter, or the musician, and on the
member of the family or community—what ought to be done upon ordinary days
and on holy days; in youth, in manhood, and in old age; in health and
sickness, and in the hour of death; and what ought to be done for those
who are dead. Rules are prescribed to him as a sinner or a saint, in joy
or in sorrow ; directing him how to act towards superiors, inferiors, and
equals; towards priests and princes; towards all men on earth, and towards
all the gods on earth and in the heavens. No polype, in the vast
gelatinous mass which contributes to the building up of a great island
from the deep, can be more a part of that mysterious whole than an
orthodox Hindoo is of this marvellous religious brotherhood. His
individuality is lost. His conscience, will, and affections are in the
strong grasp of habits and customs sanctioned by Divine authority,
consecrated by the faith of his race, and made venerable by a hoary
antiquity. And, what might seem very strange to us if we could not point
to parallel phases of human nature within even the Church of Christ, this
slavery is not disliked or felt to be a heavy burden—a ' bondage to the
elements of the world'—but, on the contrary, is clung to with a desperate
tenacity. The elements which give this undying vigour to caste may
possibly be found not chiefly in sloth and indifference, or in the
supposed deliverance which it affords from the irksome sense of personal
responsibility, but in its recognition of two great principles in social
life, which, though in this case perverted, are adjusted by the Christian
creed and a true Christian Church; the first, that our place in the world
is assigned to us by Divine sovereignty; and the second, that the
co-operation and sympathy of a brotherhood are essential to our usefulness
and happiness in the world, whatever be the secret of its strength, it is
profoundly interesting to gaze on this gigantic system existing like the
Great Pyramid— each stone in its place, firmly cemented into the vast
whole, towering over the arid plain, defying hitherto the attacks of time,
which destroys all that is perishable—an object of wonder because of its
magnitude and power of endurance, yet hollow-hearted withal, and
preserving only the dust of ages.
' And yet even this
tremendous system of caste is not wholly antagonistic to the efforts of
the Christian Church. Its very strength may at last prove its weakness. If
on the side of wrong it 'moveth all together if it move at all,' it may do
so also on the side of right. Let the wall be so far sapped that it must
fall, it will do so not by crumbling down in minute fragments, or even in
separate masses, but as a whole. If the great army mutinies against
Brahmanism, it will desert, not in units, but en masse.
"It is with this system
that we have in the meantime to deal ; and it may well nerve a Christian's
courage, and make him examine his weapons, test his armour, and carefully
calculate his resources of power and patience, of faith and love, ere he
enters, with a zeal which can be vindicated and a hope that will not be
put to shame, on the grand enterprise of substituting pure Christianity in
its place. I hesitate not to express the opinion that no such battle has
ever before been given to the Church of God to fight since history began,
and that no victory if gained, will be followed by greater consequences.
It seems to me as if the spiritual conquest of India was a work reserved
for these latter days to accomplish, because requiring all the previous
dear-bought experiences of the Church, and all the preliminary education
of the world, and that, when accomplished—as by the help of the living
Christ it shall!— it will be a very Armageddon; the last great battle
against every form of unbelief, the last fortress of the enemy stormed,
the last victory gained as necessary to secure the unimpeded progress and
the final triumph of the world's regeneration!
"In these statements
regarding Brahmanism I have said nothing of its effects upon the morals of
the people, although this is a most important aspect of it, not only as
producing habits congenial to human depravity, but as raising the most
formidable obstacles against the reception of Christianity even as a pure
and uncompromising system of morals. Not that we would charge the actual
vices of a people to their religion, unless, as in the case before us,
these could be proved to be the necessary and legitimate consequences of
faith in its teaching, and of obedience to its enjoined observances and
practices. As far, indeed, as the observation of the ordinary traveller
goes, I am bound to say, as the result of our own very limited experience,
that nothing meets the eye or ear in any way offensive to good manners
throughout India, not even in its temples, unless it be in symbols for
worship to which I cannot allude, and the influence of which on the
worshippers it is difficult for any stranger to determine, not knowing
even how far their significance is understood by the multitude. I must
therefore refer to others better acquainted with India to say what its
moral condition is as flowing positively from its religion. But I have no
doubt whatever myself, from all I have heard, that, except where affected
by European influence, it is, among both Hindoo and Mahommedans, as a
rule, far below what is generally supposed. In spite of that amount of
morality, and the play of those affections among friends and the members
of the family, without which society could not hang together; and while I
refuse to believe that there are not among such a mass of human beings,
some true light and life received from Him who is the Father of light, in
ways we wot not of and may never discover; yet I have no doubt that the
description of heathendom as existing in the latter period of Roman life,
and as described by St. Paul in the beginning of his Epistle to the
Romans, is true to a fearful extent of India. Facts, besides, have come
out in trials showing how 'religion,' so called, may become the source of
the most hideous abominations, for which it is righteously chargeable.
Immortal man is seldom so degraded as not to seek some apparently good
reason, and in the holy name of 'religion' too, for doing the worst
things. Thus the Thug strangles his victim as he prays to the goddess of
murder; and the member of a hereditary band of robbers consecrates his
services to the goddess of rapine.
"But enough has been said
to give some Idea of Brahmanism, and we are thus better prepared to
entertain the question as to the means by which it can be destroyed, and
Christianity, with its truth, holiness, brotherhood, and peace, take its
place.
"As to the question of
means, I assume that, as a Church of Christ, we are at liberty to adopt
any means whatever, in consistency with the spirit of the Gospel and the
holy ends we have in view, "which, according to our knowledge as derived
from the Word of God, interpreted by sound judgment and experience, we
believe best calculated to accomplish those ends. The example of the
Apostles as recorded in the Book of Acts, that missionary history of the
early Church, and in the letters of the great missionary St. Paul, however
precious to us and invaluable as a repository of facts and principles, can
never bind us to adopt the very same methods in our day In India, if it
were even possible for us to do so, as were adopted by the Apostles in the
Asia Minor or Europe of their day, unless it can be shown that the fields
in both cases are so far similar as to admit of a similar mode of
cultivation in order to secure that crop which Christian missionaries of
every age desire and labour to obtain. St. Paul had nothing like the
heathenism of India, in its social aspects or vast extent, to deal with.
But we shall be fellow-labourers with him if we understand his 'ways,'
'manner of life, and possess his spirit. Let us only, as far as possible,
endeavour to share what, without irreverence for his inspired authority, I
may venture to call his grand comprehensive common-sense—his clear eye in
discerning the real plan of battle and all that was essential to
success—his firm and unfaltering march to the centre of the enemy's
position, in the best way practicable in the given place and time—his
determination to become all things to all men, limited only, yet expanded
also, by the holy and unselfish aim of 'gaining some,' not to himself, but
to Christ; and, in doing so, we shall not miss the best methods of
Christianising India. Right men will make the right methods.
"In reviewing the various
mission agencies at work in India, we may at once lay aside the
consideration of minor methods—such, for example, as that of orphanages,
male and female : for whatever blessings may be bestowed by them as
charitable institutions, or whatever advantages—and there are many
such—may be derived from them as furnishing Christian teachers for male,
and, above all, for female schools; and colporteurs or catechists, to aid
missionaries ; or as providing wives for Christian converts, who could
neither seek nor obtain any alliances from among the 'castes;'
—nevertheless, these institutions, however multiplied and however
successful, cannot, in my opinion, tell on the ultimate conversion of the
bulk of the Hindoos proper, more than so many orphans taken from Europe
would do if trained and taught in the same way. I am not to be understood
as objecting to orphanages, more especially when they are, as with us,
generously supported by the contributions of the young at home, and not
paid for out of the general funds of the Mission. Yet I would not have you
attach undue importance to the baptism of orphans as telling upon
Hindooism, or to weigh their number—as, alas ! I have heard done in
Scotland—against those connected with our great educational institutions,
to the disparagement of the latter as compared with the former. It seems
to me that it would be just as wise as if, in seeking to convert the Jews,
we imagined that the baptism of any number of orphan Jews within a
charitable house of refuge would tell as much on Judaism as the education
of a thousand intelligent young Rabbis in a Christian college, if such a
blessing were possible, in the intensely bigoted towns of Saphet or
Tiberias.
"Nor need I discuss here
what has been or what may be accomplished by the dissemination of the
Bible and an effective Christian literature, and other similar details of
mission work, the excellence of which is obvious and admitted, but I will
confine myself to what have been called the preaching and the teaching
systems, protesting, however, against this erroneous classification, and
accepting it only as the best at hand.
"When we speak of preaching
the Gospel to the natives of India, I exclude those who have received an
English education, for as regards preaching to them there can be no doubt
or question. Nor by preaching do I mean the giving of addresses in
churches to native congregations, but addressing all who will hear,
whether in the streets, bazaars, or anywhere else. And unquestionably
there are difficulties in the way of thus preaching which are not, I
think, sufficiently weighed by friends of missions at home. We must, for
example, dispel the idea that an evangelist, when addressing persons in
the streets of a city in heathen India, is engaging in a work—except in
its mere outward aspects—like that of an 'evangelist' preaching in the
streets or fields at home to those ignorant of the Gospel—although, in
passing, I may express my conviction that even at home such efforts are
more unavailing than is supposed, where there has been no previous
instruction of some kind. Outdoor preaching in India, as it often is at
home, is almost universally addressed to passing and ever-changing crowds,
not one of whom possibly ever heard such an address before, or will hear
even this one calmly to the end, or ever hear another. In no case,
moreover, will the educated and influential classes listen to such
preaching. Consider, also, the most utter impossibility of giving, in the
most favourable circumstances, by those means, anything like a true idea
of the simplest facts of the Christian religion; while to treat of its
evidences is, of course, out of the question. Should the evangelist adopt
another method by directly appealing to the moral instincts of his
hearers, to the wants of their immortal nature, to their conscience, their
sense of responsibility, or to their eternal hopes and fears, seeking thus
to rouse the will to action, where, we ask, are all those subjective
conditions, necessary for the reception of the truth, to be found in
hearers saturated through their whole being since childhood with all that
must weaken, pervert, deaden, and almost annihilate what we assume must
exist in them so as to respond at once to truth so revealed?
"These difficulties are
immensely increased when we learn, moreover, that there is not a single
term which can be used in preaching the Gospel, by the evangelist who is
most master of the language and can select the choicest words and nicest
expressions, but has fixed and definite though false ideas attached to it
in the familiar theological vocabulary of his audience: nor can it be
transposed by his hearer, without long and patient efforts, into the
totally opposite and Christian ideas attached to the same term. We speak
of one God; so will he: but what ideas have we in common of His character
and attributes, or even of His personality and unity? We use the words
sin, salvation, regeneration, holiness, atonement, incarnation, and so
will he, but each term represents to him an old and familiar falsehood
which he understands, believes, and clings to, and which fills up his
whole eye, blinding it to the perception of Gospel truths altogether
different although expressed by the same terms. The uneducated thus not
unfrequently confuse even the name of our Saviour, Yishu Khrishta, with
Ishi Khista, a companion of their god Khristna! If you fairly consider
such difficulties as these, even you will also cease to wonder at the
almost barren results from preaching alone to the genuine Hindoo as
distinct from low caste or no caste— and that the most earnest men have
failed to make any decided impression on the mass, any more than the rain
or light of heaven do on the solid works of a fortress. One of the noblest
and most devoted of men, Mr. Bowen, of Bombay, whom I heard thus preach,
and who has done so for a quarter of a century, informed me, in his own
humble, truthful way—and his case is not singular, except for its patience
and earnestness—that, as far as he knew, he had never made one single
convert.
"But while, in trying to
estimate the most likely means of communicating a knowledge of
Christianity to the Hindoos, I would have you fairly consider the
difficulties in the way of preaching only, I would not have you suppose
that I condemn it as useless, even although it has made few converts among
thinking Hindoos apart from the co-operative power of education. I
recognize it rather as among those influences which in very many ways
prepare for the brighter day of harvest, by prompting inquiry, removing
prejudices, accustoming people to the very terms of the Gospel, causing
new ideas of truth to enter their minds in some form, however crude and
defective, and by giving impressions of the moral worth and intellectual
power of earnest and able missionaries who have come from afar, and who
seek with so much unselfishness, patience, and love to do good to their
fellow-men. By all these means we must also ever strive and hope to gain
immediate results, as some preachers have done, in the conversion of
sinners towards God. Let us rejoice in believing that in proportion as
education of every kind advances, it prepares a wider field for the
preacher, if the seed he sows as 'the Word' is to be 'understood' so as to
be received ' into the heart.'
"It must, I think, be
admitted that, up to the period at which Christian education was
introduced as an essential element of missionary labour among the Hindoos,
every attempt to make any breach in the old fortress had failed. A
remarkable illustration of this fact is frankly given by the Abbé Dubois.
He was an able, accomplished, earnest, and honest Roman Catholic
missionary, who had laboured for a quarter of a century, living among the
people, and endeavouring to convert them. He published his volume in 1822,
and in it gives the result of his experience, summed up in a single
sentence—' It is my decided opinion that, under existing circumstances,
there is no human possibility of converting the Hindoos to any sect of
Christianity.' He illustrates and confirms this conclusion by the
peculiarities of the Hindoo religion, and by the history of all missionary
efforts down to his own day, including those of Xavier and the Jesuits. He
also gives it as his opinion that, 'as long as we are unable to make an
impression on the polished part of the nation or the heads of public
opinion—on the body of the Brahmins, in short—there remain but very faint
hopes of propagating Christianity among the Hindoos; and as long as the
only result of our labours shall be, as is at present the case, to bring
into our respective communions here and there a few desperate vagrants,
outcasts, pariahs, house-keepers, beggars, and other persons of the lowest
description, such results cannot fail to be detrimental to the interests
of Christianity among a people who in all circumstances are ruled by the
force of custom and example, and are in no case allowed to judge for
themselves.' It is no answer to this picture that it describes the failure
of Romanism only; for it holds equally true of every other effort made in
the same direction and among the same people. The Abbé had no hope
whatever of the difficulty ever being mastered ; but thought the people,
for their lies and abominations, were 'lying under an everlasting
anathema.'
"It was shortly after this
time that Christian education, although it had to some extent been adopted
previously in Western India by the Americans, was systematically and
vigorously begun in Bengal in the Church of Scotland as the best means of
making an impression upon all castes, the highest as well as the lowest.
This educational system, associated as it has become with the name of
Scotland, is one of which our Church and country have reason to be proud,
and will ever be connected with the names of Dr. Inglis as having planned
it, and Dr. Duff as having first carried it out. It is surely a
presumption in its favour that every mission from Great Britain which has
to do with the same class of people, has now adopted, without one
exception, the same method as an essential part of its operations.
"Let me now endeavour to
explain to the members of the Church what we mean by the education system,
as it is called, with some of the results at which it aims.
"First of all, a secular
education, so termed, though in this case inaccurately, is given in our
missionary institutions equal to that given by any seminary in India. The
importance and value of this fact arises from another—that education,
especially in the knowledge of the English language and its literature, is
the highroad to what is all in all in the estimation of a Hindoo—Preferment.
The opening up of lucrative situations, and of important civil offices in
the gift of Government, and the passing a University examination by every
applicant for them, are thus linked together. The privilege, moreover, of
being presented as a candidate for these examinations is confined to those
schools or institutions, missionary or others, which are 'affiliated' to
the University or Board of Examiners in each Presidency town, which can be
done only when they have proved their fitness to give the required
education, and are willing to submit to Government inspection as far as
their mere secular teaching is concerned. It is for this kind of
education, and for these ends alone, that the Hindoo youth enters a
mission school. I need hardly say that he has no desire to obtain by so
doing any knowledge of Christianity; his willingness to encounter which,
arising not from any courage—of which he has little or none—but from
self-confidence in his ability to despise, if not its' arguments, at least
its influence. When a mission school is preferred to a Government one, it
is probably owing to the fact that lower fees are charged in the former;
and, as I am also disposed to think, from the life and power and superior
teaching necessarily imparted by educated missionaries when they throw
their whole soul into their work, inspired by the high and unselfish aims
which they have in view. Be this as it may, right missionaries can, by
means of the school, secure a large and steady assemblage, day by day, of
from 500 to 1,000 pupils, representing the very life of Hindoo society,
eager to obtain education.
'While to impart this
education is itself a boon, and an indirect means of doing much real good,
yet by itself it is obviously not that kind of good which it is the
distinct function of the Christian missionary to confer. His work is to
teach men a saving knowledge of Jesus Christ, and so to reconcile them to
their God. Hence instruction in the Bible as the record of God's will
revealed to man specially through Jesus Christ, is an essential part of
his work, and distinguishes his school from every other. The acceptance on
the part of the pupil of this direct Christian instruction, accompanied by
all that can be done by the missionary to make it find an entrance into
the pupil's heart, and to keep possession of it, is a sine qua non of his
being received into the school, and is taken by him with his eyes open.
"Mere teaching, however,
whether secular or Christian, does not adequately express what is included
in the idea of education as aimed at by the intelligent and efficient
missionary. His object is, by these and all other means in his power—by
argument and appeal—by that whole personal influence emanating from head
and heart, from lip and eye—to educate the Hindoo mind out of all that is
weak, perverted, false and vain, into truth and reality as embodied in
Christian faith and life. To do this involves, as I have tried to explain,
a work requiring time and patience, the nicest handling, and the greatest
force. To quicken a conscience almost dead; to waken any sense of personal
responsibility almost annihilated; to give any strength to a will weak and
powerless for all manly effort and action; to open the long-closed and
unused spiritual eye, and train it to discern the unseen, 'Him who is
invisible;' to inspire with a love of truth, or with a perception, however
faint, of the unworthiness and vileness of falsehood, a soul which has
never felt the sense of shame in lying, and seems almost to have lost the
power of knowing what it means;—this is the education which the missionary
gives as preparatory to and accompanying the reception of Christianity. He
has to penetrate through the drifting sands of centuries in order to reach
what he believes lies deeper down, that humanity which, however weak, is
capable of being elevated as sure as the Son of God has become the Son of
Man ! In seeking to do this there is no part of his work, the most common
or the most secular, which cannot be turned by the skilful workman to
account. 'Every wise-hearted man in whom the Lord puts wisdom and
understanding' will thus 'know how to work all manner of work for the
service of the sanctuary. While everything is thus made subservient to the
highest end, most unquestionably the Gospel itself, by the very ideas
which it gives, through doctrine and precept, history and biography—above
all, through the life, death, and resurrection of Jesus Christ—regarding
the character of God and man, is, by its own divine light, the most
powerful means of opening and educating the eye which is itself to see and
appreciate this light. The Gospel, therefore, must ever accompany, as
master and guide, every other kind of instrumentality employed in an
educational Christian mission.
"Another object originally
contemplated by these institutions was to raise up a native ministry from
among the converts, who should be able to carry on the work of
evangelization among their brethren as no foreigners or temporary
residents in the country could possibly do, and thus ultimately to obtain
from among the people themselves that supply of missionaries which should
permanently meet the wants of the country. The advantages of such a class
are so obvious that I need do little more than allude to the subject. When
India is Christianised it must be by her own people. We are strangers and
foreigners, and, as far as we can discover, must ever be so. Nature
decrees, 'Hitherto shalt thou come, but no further. Immigration and
permanent settlement are for us impossible. Our work towards India must
therefore be from without, and in order to quicken and develop from within
her own individuality in a Christian form. At present we are singularly
and almost profoundly ignorant of the inner life of the people of India,
almost as much as if we had visited a different race in a different
planet. We come into outward contact with them, but oceans of thought,
feeling, association, habits, and beliefs, separate us mentally, socially,
and spiritually, until we can meet in the fellowship of a common
Christianity as well as of a common citizenship. It is thus evident that
we must ultimately rely upon native evangelists and pastors to educate the
masses of the natives in the Christian religion, and to form them into a
Christian Church. Every method, therefore, which can be devised for the
raising up and thoroughly educating such men, suited to meet the various
ranks and castes of Hindoo and Mohammedan society, the most learned as
well as the most ignorant, should engage the most earnest attention of the
Christian Church. At present we are but feeling our way towards this
all-important end.
"You will now very
naturally inquire how far our school system has succeeded. after having
had a fair trial, in adding converts and native evangelists to the
Christina Church. The results of Dr. Duff's missionary schools may be
taken as the most favorable example. He had the honour not only of
beginning the system in Calcutta, but of carrying it on for the long
period of thirty-live years; for although he left the Church of Scotland
and joined the Free Church in 1843, yet he continued his mission in other
buildings with unabated vigour and unwearied zeal. He was assisted,
moreover, by a staff of missionaries who, in learning and ability, were
worthy of their distinguished leader; so that the system, it must be
confessed, has had the fairest possible trial, without interruption or
weakness. Its agency, too, has always been strong and effective. The
number of its principal and branch stations in Bengal is 12, with 51
Christian agents, including 4 ordained European missionaries; an average
attendance of upwards of 3,000 scholars, male and female. Two ordained
native evangelists are employed, and 5 agents are engaged in vernacular
preaching in the Mofussil, or in 'the country.' Now, the number of
converts since the beginning of the mission until the present year has
been 206. Not one, as far as I can discover, is reported for last year. As
to ordained missionaries, three only have been contributed by the
institution since its commencement. The same general results have been
obtained from the in-stitulion at Madras and Bombay, hitherto conducted by
as able, accomplished, and devoted missionaries as have laboured in India.
The names of the late John Anderson of Madras, and of the venerable and
learned Dr. Wilson, of Bombay, whom God has spared to labour, will ever be
associated with the history of missions in India.
"Looking only to such
results as can be expressed by mere statistics, those I have given may
possibly be recognised as proofs of failure by one ignorant of India, on
comparing them with those gathered from other fields of missionary labour.
I might, however, easily show the value of those results, and defend them
from the charge of insignificance, by showing the quality and influence of
the converts who form the native churches connected with that mission and
with other mission schools in India, and thus prove the greatness of the
victory by the difficulty of the battle, and the strength and importance
of the position which it has thus secured with reference to the final
conquest of the land; or I might even compare the number of those converts
with the number of missionaries employed, as proving a success equal to
that of any other mission in similar circumstances. But putting aside
these and many other elements of a success which, in my opinion, is
unquestionable and remarkable, even as tested by statistics, I could most
conscientiously defend it on a lower but sufficiently solid and hopeful
ground. Were its work confined to the walls of the institution, and had it
as yet never made a single convert, would it, I ask, in this case, however
painful and disappointing it might be to the ardent and hopeful missionary
or to the Church, be unworthy of our continued confidence and unfaltering
support? I can anticipate but one reply by those who have at all
comprehended the actual condition of Hindoo society, even as I have tried
to describe it, and the nature and difficulty of the work to be done
before its heathenism can be given up, and a genuine living Christianity
substituted in its place. For realise if you can what the effect must be,
as preparing the way for Christianity, of thousands of youth nearly every
year sent forth into society to occupy positions of trust and influence
from all the mission schools in India; not a few of their pupils truly
converted to God, and all well instructed in Christianity, in its
evidences, facts, and moral teaching; the minds of all considerably
enlightened, their knowledge and means of knowledge vastly increased, and
their whole moral tone and feelings changed and elevated! I am compelled
to reiterate the idea that the work thus done by the mission school is not
the taking down a brick here or there from the beleaguered wall, but that
of sapping it from below, until, like the walls of Jericho, and by the
same Almighty power, though differently applied, it falls in one great
ruin to the ground while at the same time it is preparing the ground,
digging the foundations, and gathering materials for building up a new
living temple to the Lord.
"In regard to the rising up
of a native ministry, that too may be pronounced a failure, if those who
have been ordained are counted merely and not weighed. But that the
different mission schools in India have raised from among their converts a
must intelligent, educated, and respected body of native clergy, cannot be
denied. I remember a caste native gentleman of wealth and education
speaking of one of those clergy, and saying to me, 'that is a man whose
acquaintance you should, if possible, make. He was of my caste, and became
a Christian; but he is a learned and thoroughly sincere man, and people
here honour him.' This said much for both Hindoo and Christian. Nor do I
think such cases so rare as people at home or abroad are apt to imagine.
It is, no doubt, greatly to be desired, that we had many more such
men—hundreds, or even thousands, instead of a few dozen or so; but the
diffi-i culties are at present great, not only in finding the right kind
of men, but, when found, in supporting them where as yet no congregations
exist, and in inducing them to be the subordinates of foreign missionaries
with comparatively small salaries, when so many better paid and more
independent positions can be found in other departments of labour. For
while there are many cases of unselfish and disinterested labour among
native pastors, yet the demands of others for 'pay and power' make the
question of native pastors in towns embarrassing at times to the home
Churches. But, in spite of those difficulties, good men have been and are
being ordained, and we can at present see no more likely source of
obtaining them, for the cities at least, than by our missionary
educational institutions. Before closing this part of my subject and
proceeding to offer a few practical suggestions as to present duties with
reference to our Missions, permit me to repeat a conviction which I stated
at our great missionary meeting at Calcutta as to our keeping steadily
before the mind of the Churches at home and abroad the vast importance of
a native Church being organized in India. By a native Church I do not
certainly mean—what, in present circumstances, we thankfully accept
—native Churches in ecclesiastical connection with the different European
and American missions. It surely cannot be desired by any intelligent
Christian. I might use stronger language, and assert that it ought not to
be tolerated by any reasonable man unless proved to be unavoidable, that
our several Churches should reproduce, in order to perpetuate in the new
world of a Christianized India, those forms and symbols which in the old
world have become marks, not of our union as Christians, but of our
disunion as sects. We may not, indeed, be responsible for these divisions
in the Church, which have come down to us from the past. We did not make
them, nor can we now, perhaps unmake them. We find ourselves born into
some one of them, and so we accept of it, and make the most of it as the
best we can get in the whole circumstances in which we are placed. But
must we establish these different organizations in India? Is each part to
be made to represent the whole ? Is the grand army to remain broken up
into separate divisions, each to recruit to its own standard, and to
invite the Hindoos to wear our respective uniforms, adopt our respective
Shibloleths, learn to repeat our respective war cries, and even make caste
marks of our wounds and scars, which to us are but the sad mementoes of
old battles? Or, to drop all metaphors, shall Christian converts in India
be necessarily grouped and stereotyped into Episcopal Churches,
Presbyterian Churches, Lutheran Churches, Methodist Churches, Baptist
Churches, or Independent Churches, and adopt as their respective creeds
the Confession of Faith, the Thirty-nine Articles, or some other formula
approved of by our forefathers, and the separating sign of some British or
American sect? Whether any Church seriously entertains this design I know
not, though I suspect it of some, and I feel assured that it will be
realised in part, as conversions increase by means of foreign missions,
and be at last perpetuated unless it is now carefully guarded against by
every opportunity being watched and taken advantage of to propagate a
different idea, and to rear up an independent and all inclusive native
Indian Church. By such a Church I mean one which shall be organized and
governed by the natives themselves, as far as possible, independently of
us. We could of course claim as Christians and fellow subjects, to be
recognised as brethren and to be received among its members, or, if it
should so please both parties, serve among its ministers, and rejoice
always to be its best friends and generous supporters.
"In all this we would only
have them to do to us as we should feel bound to do to them. Such a Church
might, as taught by experience, mould its outward form of government and
worship according to its inner wants and outward circumstances, guided by
history and by the teaching and spirit of Christianity. Its creed—for no
Christian society can exist without some known and professed beliefs
—would include those truths which had been confessed by the Catholic
Church of Christ since the first; and, as necessary to its very existence
as a Church it would recognise the supreme authority of Jesus Christ and
His apostles. It would also have, like the whole Church, its Lord's-day
for public worship, and the Sacraments of Baptism, and the Lord's Supper.
Thus might a new temple be reared on the plains of India unlike perhaps
any to be seen in our western lands, yet with all our goodly stones built
up in its fabric, and with all our spiritual worship within its walls of
the one living and true God, Father, Son and Holy Spirit. A Church like
this would, from its very nationality, attract many a man who does not
wish to be ranked among the adherents of Mission Churches.
It would dispose, also, of
many difficulties inseparable from our position, whether regarding baptism
or the selection and support of a native ministry. And, finally, it would
give ample scope, for many a year to come, for all the aid and efforts
which our home Churches and Missionaries could afford by schools and
colleges, personal labour, and also by money contributions, to establish,
strengthen, and extend it.
"Moreover it seems to me
that India affords varied and remarkable elements for contributing many
varied gifts and talents to such a Church as this. The simple peasant and
scholarly pundit, the speculative mystic or self-torturing devotee, the
peaceful South-man and the manly North-man; the weak Hindoo who clings to
others of his caste for strength, and the strong aborigines who love their
individuality and independence;—one and all possess a power which could
find its place of rest and blessing in the faith of Christ and in
fellowship with one another through Him. The incarnate but unseen Christ,
the Divine yet human brother, would dethrone every idol; God's word be
substituted for the Puranas; Christian brotherhood for caste; and the
peace of God, instead of these and every weary rite and empty ceremony,
would satisfy the heart. Such is my ideal, which I hope and believe will
one day become real in India. The day, indeed, seems to be far off when
'the Church of India,' worthy of the country, shall occupy its place
within what may then be the Christendom of the world. A period of chaos
may intervene ere it is created; and after that, how many days full of
change and of strange revolutions, with their 'evenings' and 'mornings,'
may succeed, ere it enjoys a Sabbath rest of holiness and peace ! But yet
that Church must be, if India is ever to become one, or a nation in any
true sense of the word. For union, strength, and real progress can never
hence-forth in this world's history either result from or coalesce with
Mohammedanism or Hindooism, far less with the cold and heartless
abstractions of an atheistic philosophy. Hence English government, by
physical force and moral power, must, with a firm and unswerving grasp,
hold the broken fragments of the Indian races together, until they are
united from within by a Christianity into aliving organism, which can
then, and then only, dispense with the force without. The wild olive must
be grafted into the ' root and fatness' of the good olive-tree of the
Church of Christ; and while the living union is being formed, and until
the living sap begins to flow from the root to every branch, English power
must firmly bind and hold the parts together. Our hopes of an Indian
nation are bound up with our hopes of an Indian Church ; and it is a high
privilege for us to be able to help on this consummation. The West thus
gives back to the East the riches which it has from the East received to
be returned again, I doubt not, with interest to ourselves.
"But when shall there be a
resurrection in this great valley of death When shall these dry
bones live! Lord, thou knowest, with whom one day is as a thousand years,
and a thousand years as one day ! Let us have faith and patience. There
may at first be but a noise and a shaking, and then the bones of the poor
broken-up and disjointed skeletons of humanity may come together, and
after a while sinews and flesh may cover them, and yet no breath be in
them ! But these preparatory processes are not in vain. A resurrection-day
of his and power will dawn in the fulness of time, and the Lord of Life
will raise up prophets, it may be from among the people of India, who will
meekly and obediently prophesy as the Lord commands them; and then the
glorious result will be witnessed from heaven and earth which we have all
prayed and laboured and longed for; the Spirit of Life will come, and
these dead bodies will live and stand on their feet an exceeding great
army'. 'I beheld, and lo, a great multitude, which no man could number, of
all nations, and kindreds, and people, and tongues, stood before the
Throne, and before the Lamb, clothed with white robes, and palms in their
hands; and cried with a loud voice saying, Salvation to our God which
sitteth upon the Throne, and unto the Lamb.' 'Amen: Blessing, and glory,
and wisdom, and thanksgiving, and honour, and power, and might, be unto
our God for ever and ever. Amen.'" |