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.

(b) 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.

In the first place a translated and a well-circulated 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?

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,—

1. Whither with this crushing load Over Salem's dismal road, All thy body suffering so, O, my God where dost thou go?

CHORUS:—

Whither Jesus goest thou, Son of God what doest thou, On this City's dolorous way, With that cross, O, Sufferer say?

2. Tell me fainting, dying Lord, Dost thou of Thine own accord Bear that cross, or did thy foes 'Gainst thy will, that load impose.—CHO.

3. Patient Sufferer how can I See thee faint and fall and die, Pressed and peeled and crushed and ground By that cross upon thee bound?—CHO.

4. Weary arm and staggering limb, Visage marred, eyes growing dim, Tongue all parched, faint at heart, Bruised and sore in every part!—CHO.

5. Dost thou up to Calvary go, On that cross in shame and woe, Malefactors either side To be nailed and crucified?—CHO.

6. Is it demon thrones to shake, Death to kill, sin's power to break, All our ills to put away, Life to give and endless day?—CHO.

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.

(c) In like manner the missionary educational institutions, which cover the whole land as a great network, 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.

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.

(d) 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.

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.

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 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.

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 as many as there are ordained missionaries in the same area.

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.

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.

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!

2. THE NATIVE CHRISTIAN COMMUNITY.

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!

CENSUS OF CHRISTIANS IN INDIA, MAY 2, 1901.(12)

Total of all denominations 2,923,349 European and other races 258,990 Natives 2,664,359

Total Returned. Natives.

Anglican 453,612 305,907 Baptist 220,863 216,743 Congregationalist 37,876 37,313 Lutheran and allied denominations 155,455 153,768 Methodist 76,869 68,451 Presbyterian 53,829 42,799 Friends 1,309 1,275 Roman Catholic 1,202,039 1,122,378 Salvationist 18,960 18,847 Syrian 571,327 571,320 Scattering 131,210 125,558

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 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.

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.

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.

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.

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.

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.

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.

In other missions, also, reports are being received 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.(13)

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.

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 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.

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.

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.

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 "rice Christians." 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.

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.

And when we further remember that, during many months and seasons of his life, even this is partly 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.

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.

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 of very unsatisfactory Christians of the past.

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.

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 his ancestors, and from a religion which was a part of his own deepest life.

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.

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.

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 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 "aborigines" of India, of whom there are more than sixty millions, is unworthy of our highest ambition.

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.

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 of them is Sir Harnam Singh Ahluwalia, K. C. I. E. He is a man of culture—"a true representative of educated India."

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.

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.

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 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.

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 thralldom and to build up in religious thought, ambition and spiritual blessings.

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.

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 preeminent 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 preeminent as the educated and cultured class of India.

This is as true in the higher as in the lower grades of education. There are today living 418 native 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.

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:—"The advance made (in missions) during my time," he says, "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."

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.

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 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.

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.

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 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.

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 "Roman Law," 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 "The Nineteenth Century" amply testify.

Toru Dutt, of Calcutta, one of the brilliant young stars of India, was versed in French, German and English. At twenty-one she published "A Sheaf Gleaned in French Fields." 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.

Miss Goreh is the only Indian Christian who has thus far added to our popular English hymnology. Her beautiful hymn:

"In the secret of His presence how my soul delights to hide; Oh, how precious are the moments which I spend at Jesus' side. Earthly cares can never reach me, neither trials bring me low; For when Satan comes to tempt me to the Secret Place I go,"—

has been a blessing to many in this land of ours.

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.

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.

These ladies are only a few of those who illustrate the ability, devotion, beauty and promise of the women of India. Such are preeminently the hope of that country.

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.

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.

At large centres the Indian Christian community is already beginning to feel its power and is organizing in behalf of its own highest interest.

The "Madras Native Christian Association" 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 The Twentieth Century Enterprise and the Indian Christian Industrial Exhibition. 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.

All this tends to show that the community is growing conscious both of its strength, its responsibility and its opportunity.





For the furtherance of this purpose weekly and monthly magazines, both in the English language and in the vernaculars, are being conducted by them. The Christian Patriot, 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.

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.

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 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.

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.

The organized effort of the Indian Church for self-extension is rapidly multiplying. Every endeavour is put forth to train them out of that spirit of dependence which is one of the necessary evils incident to modern missions.

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.

Work by the young for the young, also, is being conducted with increasing prevalence, zeal and success throughout the land.

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.

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.

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. M. N. Bose, and Dr. P. B. Keskar's Orphanage and Industrial School at Sholapur.

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.

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 preeminent 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 power and preeminence of one of its missions.

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.

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.

The only theological seminary which has been adequately endowed for the training of Protestant Christian workers in India, is an American one.

Perhaps the best, because the most sane and enterprising, Christian weekly newspaper in the land is American.

The only Quarterly Review conducted in that land by Protestant Christians was founded by an American.

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.

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 "an American Invasion."

The Bishop of Newcastle, England, referred to this in his last annual sermon. "So far," he says, "has 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." 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.

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 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.

While all this means a great achievement, it means also, and preeminently, 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.



Chapter XI.

MISSIONARY RESULTS—(CONTINUED)

1. THE LEAVEN OF CHRISTIANITY.

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.

If a man were to ask me, "wherein do you find the most encouragement as a Christian worker in India?" 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.

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 tables, and though their activity is found mostly outside the visible pale of the Church.

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.

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 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.

Some of these activities, indeed, seem 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 he gathered around himself many who accepted his following, short creed;—"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." 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.

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.

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 "Asia and Europe" 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 since the author of "Asia and Europe" 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.

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.

Under these new and marvellous conditions the former "mental seclusion of India," 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 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.

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.

That keen philosopher and high authority upon India, Sir Alfred Lyall, is right in his anticipation when he claims that India "will be carried swiftly through phases which have occupied long stages in the lifetime of other nations."

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.

(a) In laws which the government of India has enacted during the last century.

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.

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 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.

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 preeminently 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.

It was in the face of extensive protest and threats by orthodox Hindus that the government abolished it. "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 than 2,000 victims were rescued from sacrifice and handed over to the care of the missionaries." 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.

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!

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.

How much hath the Spirit of Christ wrought in that land during the century by saving the lives of millions of poor innocent creatures from the ravages of a savage faith and an inhuman religious devotion!

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.

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.

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 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.

(b) Moreover, Hinduism itself is being gradually transformed under the search-light of a present Christianity.

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.

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.

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.

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.

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 not sincere and who would therefore be better outside than within the Christian Church.

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 "gods many." 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 "for women and children." But of course, pantheism is the Hindu's conception of the divine unity.

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.

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 Robson,—"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."(14) 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.

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.

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 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.

And just as, under the present Christian regime, 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 aegis 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.(15)

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.

He avows, in his book on "The Spirit of Islam," that his purpose is to assist "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." "The reformers," he further writes, "are congratulated that the movement set on foot is conducted under a neutral government." Thus a Mussulman writer declares that the highest reforms can best be conducted under a Christian government!

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.

(c) 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.

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.

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.

It is not surprising therefore that we see, not only 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.

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.

They are also always glad to send their children to our schools and are willing to have them instructed 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.

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.

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.

(d) 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.





Having become dissatisfied and disgusted with their ancestral religion, they are striving in every possible way, short of being Christians, to seek for 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.

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 Prartanei Somaj (prayer society); in north India the Arya Somaj (Aryan society), and in Bengal the Brahmo Somaj (society of God).

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. 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 "The Oriental Christ" 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.

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:

"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.

"My thirst for the higher life is growing so unquenchable that I need the time and the grace to reexamine 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.

"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.

"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.

"The religious are so exclusive, the sceptical so self-sufficient that it is better to be away from both.

"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.

"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...."

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.

A much more popular movement is the Arya 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.

The following are some of the principles of the Arya Somaj:

1. God is the primary source of all true knowledge.

2. God is perfect in all His attributes and should be worshipped.

3. The Vedas are the books of true knowledge.

4. The caste system is a human invention and is evil.

5. Early marriage is prohibited.

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.

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 cooeperation 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.

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, "None but Jesus, none but Jesus, none but Jesus is worthy to wear this diadem, India, and He shall have it." Yes, even through such movements as the Brahmo Somaj, Christ is winning India for himself.

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 other thing to create an intellectual ferment and to produce a revolution of thought in all parts of the land.

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.

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.

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 to the minds of the half million students who are being trained by them.

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 "old boys"—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.

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.

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 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.

But, to return to the educated class in India. We have considered already its attitude of mind towards the supplanting religion of Jesus.





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 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.

"The West," he says, "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 'farther East' will doubtless contribute something to the thought of Christendom, of the science of the soul, and of the omnipenetrativeness and immanence of Deity."(16)

But the most encouraging aspect of this question is the present attitude of the mind of educated India towards Christ himself.

Listen to the words of an orthodox Hindu in a recent lecture delivered to his fellow Hindus:—"How can we," he says, "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."

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 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.

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' "Imitation of Christ." 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, "In His Steps."

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—"Sir, why don't you bring us more such books as this. We also want to know more of Christ and to follow 'In His Steps.' "

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 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. "Did we not," they say, "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 'descent' of our beloved Vishnu."

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.

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.

CONCLUSION.

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.

Nearly a century ago—the very time in which 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:

"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." 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. "In my judgment," he says, "Christian missionaries have done more real and lasting good to the people of India than all other agencies combined." Certainly, a no more competent witness than he, and a no more conclusive evidence than his, could be desired.