India's Problem, Krishna or Christ Part 13

On the other hand, there is a large and an attractive field of usefulness which can best be worked by the unmarried man and woman. There are forms of activity and lines of self-denial which can best be met by those who are not tied down by home life and who are more free to meet the rapidly changing necessities of certain departments of work. It is also true that the unmarried life represents to the Orient that type of self-denial which has always been a.s.sociated, in their mind, with the highest degree of religious attainment; and it may, for this very reason, be in the line of highest influence upon the people of the land.

So, married and unmarried life have in the mission field today their recognized place, advantage, and sphere of influence. And, working together they will exemplify to the people those forms of religious life and activity which bring highest glory to our cause.

Another question pertains to the missionary's daily life. Shall he conform to the ordinary habits of life practiced by the people among whom he lives? In other words, shall the missionary from the West conform to native customs in food and dress? It is not possible to give a categorical reply to this question. A country should be studied and the ideals of the people thoroughly investigated by the missionary before he decides upon any course of action in this matter. There are countries where such conformity would be desirable and would add considerably to the missionary's influence and success. China is such a country; and many of the missionaries in that land find it to their interest, and to the interest of the work, to adopt the Chinese costume, cue and all. They thus cease to appear foreign and peculiar in a land where to be a foreigner is to be hated, or at least to be unloved and distrusted by the people.

The same thing has been tried in India, not only in clothing, but also to a large extent in food. Many a missionary, feeling how great a barrier his foreign habits created between him and the people, and inspired by a pa.s.sionate desire to come near to them in order that he might bless them, has divested himself of European clothing, adopted the native costume (at least so far as it was possible for him to do so) and has confined himself to native food. But I have never known of any Western missionary who has continued this method for a long time and declared it a success. One of the most pathetic instances on record is that of the famous Jesuit missionary Abbe Du Bois, who, after a careful study of the situation, donned the yellow garb of the Hindu monk and became practically a Hindu to the Hindus, spending most of his time in travelling from town to town and living strictly, both as regards food, clothing, and general habits, as an ordinary Hindu in order that he might gain close access to the people and thus win many converts to the Roman Catholic Church. For many years, in a distinguished missionary career, he followed this method of life. But was it a success? In his "Life and Letters," written at the close of his missionary life, he frankly confesses that that method of approach to the people had proved an entire failure; that he had not thereby gained any added influence over them or had become better able to lead them into the Christian fold. He maintains that, so far as this style of living was concerned, he had accomplished absolutely nothing for India. I have known of ardent and able Protestant missionaries also who have tried the same method, with the same result, and have returned to their Western costume and food.

The Salvation Army, at the beginning of its work a few years ago in India, compelled all its officers fully to adopt Indian methods of life. This was enforced, in its rigour, only for a short time; but for a sufficiently long period to reveal its disastrous effects upon the health and life of its European officers. Their system has been considerably modified, but is still unsatisfactory on the score of health and usefulness.

It is now recognized by all that the differences between the natives of tropical India and the inhabitants of northern climes, and between the tropical clime and that of the temperate zone, are so great that we of the Northwest cannot, with wisdom and impunity, adopt the manners of life of that people. There are differences so great, both in clothing and in food, that it would require generations of acclimatization before the change could be wisely adopted in its entirety. It is indeed desirable that the European or American, who goes to live in the tropics, should change somewhat his diet so as to meet the changed requirements of his system there. But, to adopt the native diet is a very different thing, and will be conducive neither to nourishment nor digestion.

There is, however, another question of more importance than this and one which seriously confronted the Abbe Du Bois. What is gained in accessibility to, and power over, the people by adopting these native habits? It should be remembered that Westerners have lived in India so long as to have become perfectly well known to all the people. Moreover, the Western garb and habits of life represent to the Hindu honour, influence, power, and culture. In his heart of hearts the Hindu highly respects, and is always ready to listen to, that man of the West who is true to himself and stands before him for what he is and for what he teaches. The ordinary Hindu is not stupid enough to be deceived as to a man's nationality or true position in life because of his change of clothing or food. Indeed, to nine-tenths of all Hindus, such a change of habits, on the part of a European, would mean nothing else than that he had lost caste among his own people and had descended to a much lower social scale than formerly. It is well to remember in India that the way of access to the people is opened to the Westerner not through such outer changes of life, but through true manifestations of kindness and love to them. They are quick to understand the language of love and would never confound it with outer posings of men who are thereby seeking to win their favour.

The Rev. Geo. Bowen, of Bombay, was perhaps one of the most self-denying of all the missionaries who lived in that land. He reduced the annual expenses of his living to $150.00. It was in this path of self-denial that he sought to find greatest usefulness as a missionary. Of this life he said at one time: "I have not been wholly disappointed, but I have not been successful enough to make me feel like advising any one else to follow my example. And yet I have not so completely failed as to make me regret the course which I have pursued. I have discovered that the gulf which separates the people of this country is not a social one at all; it is simply the great impa.s.sable gulf which separates between the religion of Christ and an unbelieving world."

It may be laid down as a general principle of life in that land that the missionary should adopt that method of life which, while consistent with severe economy, shall best conduce to health and efficiency of service among the people.

And in this connection it should also be stated that there are many things which are perfectly natural and wise and desirable in the line of self help in America which should be unnecessary and unwise in such a land as India. It is a safe rule adopted by the best missionary workers in that land that a European should never do those things which can easily be done by natives in the matter of domestic service. It would be folly for a missionary man or woman to spend much time in household work and in similar duties when there are many people around whose special province that is, and who can do it for one-thirtieth his own wage, and who can thus release him for the more serious and higher duties of life.

Thus, in all these matters, one should consider fully the whole situation-the character of the climate, of the people, and the conditions of the best health and efficiency and greatest usefulness of the missionary worker.

The question as to the length of the missionary's service is an important one. Shall he enter upon it for a definite term or shall he consider it his life work? In most missions and societies the missionary service is considered a life service. It is a service so peculiar in its training and in its direction; it tends in many ways so to lead a man away from the atmosphere of work and direction of activity found at home, that it is better for him, who undertakes it at all, to consecrate himself to it as the great mission of his life. It is also a fact that the longer he continues in it, the more ability and aptness he acquires for that special work.

There are, of course, some who will find that they have mistaken their vocation and that missionary work does not suit them; or, rather, that they are not adapted to it. Such people should make no delay in returning home and in seeking a more congenial life work.

3. The Intellectual Ability and Educational Training of the Missionary.

Whatever may have been the case in the past, the day certainly has come when India demands only men and women of wide intelligence and thorough training as missionaries. Whether we regard it as a land of profound philosophy, and of a marvellously organized religion; or whether we consider the intellectual power of many of the natives of that land, the missionary must be amply prepared, through educational and intellectual equipment, to meet them. One of the saddest sights seen in India is a missionary who has absolutely no interest in the religious philosophy of the land, and who is not able to appreciate the mutual relations of that faith and his own and who is unequal to the task of discussing intelligently with, and of convincing in, matters of faith, the educated natives of the country. Such a man apparently did not know that he would meet in that land many university graduates who are still believers in, and defenders of, their ancestral faith. So he finds himself unable to stand before such men and to give reason for the faith that is in him so as to satisfy their earnest, intelligent inquiries, or to quiet their keen opposition.

It should also be remembered that, in addition to this growing host of natives of university training and culture, there is a considerable number of Europeans in government service and in other departments. They come into constant touch with the missionary, and gauge his culture and capacity, and are sure to judge of the missionary work according to their estimate of his training and qualification.

In such a land, and facing such conditions, and in the presence of such people, the missionary should be a man of thorough training and culture, and should have a mind which has ample command of the treasures of knowledge which it has acquired. He should also be able to find interest in various branches of learning. As I said above, he should, in some respects, be a man of special training with definite and high qualifications for the special department upon which he has entered; but he should also be not narrow, but of broad sympathies and of a growing interest in the general realm of culture. He should continue to cultivate his student tastes, and should grow constantly in ability and apt.i.tude to grapple with the mighty problems of the land. He should be able not only to understand the many aspects of Hinduism and of Buddhism, which has entered so largely into the Hindu faith, but he must also know considerable about Mohammedanism, since it is held by one-fifth of the population of that land.

It is well that he be thoroughly grounded in Christian doctrine before he enters upon his missionary duties. I have known men to enter the mission field who had not clear views and definite convictions concerning some of the most essential Christian doctrines; with the consequence that they drifted away from their moorings and had to recast their faith, under adverse circ.u.mstances, on the field.

The mission field is no place for a man to readjust his faith and to discover that his religious affiliations are not what they ought to be.

It is not a question whether a man's theology is of the conservative, or of the progressive, type. Both types may be needed. It is largely a question whether he has grasped clearly and with conviction _any_ doctrine-whether he has thought for himself and appropriated _any_ system of truth. Or, I should say, whether any sort of theology has gripped him in its power. Bishop Thoburn has well said that "the young missionary should have a clear and well-grounded theology before going abroad. His views of vital theological truth should be clear and settled. The Christian Church of America cannot afford to export doubts or even religious speculation to foreign fields. The people of India, and I may add of other lands, are abundantly able to provide all the doubts and all the unprofitable speculation that any church will care to contend with; and one important qualification of the missionary should be a positive faith as opposed to doubt, and a clear system of living truth as opposed to profitless speculation." Above all, the missionary should have a working faith in the gospel-not a half-grounded conviction. There may be a place _at home_ for the unsettled mind; the mission field is not for such.

In India, especially, while there is ample room and abundant opportunity and inducement for progress in thought and development in doctrinal construction, there is no place for destructive doubts and mental unsettlement. Positive teaching and not interrogations and destructive doubts should characterize the missionary. Give us a man who _knows_ something and is inspired with convictions. For, it should be remembered, the missionary is preeminently an instructor. He must give himself to the work of establishing others in living, satisfying, saving truth. He is to instruct the people, as a preacher, in the way of salvation. He is also called upon to furnish a working equipment of truth to pastors, preachers and teachers. He should be conversant with the Bible and with the various theories of interpretation. He should be possessed of a clear system of theology and should understand the best methods and principles of Christian work.

For the attaining of all this, the missionary must continue as an earnest student, he must maintain upon the field thorough habits of study. His missionary life, itself, should be to him, not only an interpreter of what he formerly studied, but an incitement to further regular study. Many temptations overtake the missionary to intellectual indolence as well as to intellectual dissipation. He is in danger, under the pressure of other interesting work and distractions, either not to read anything very seriously or to read in a haphazard, desultory way. The latter is specially a dangerous habit on the mission field. The missionary needs not only to cultivate habits of study and to devote certain hours daily, so far as possible, to that habit; he should, preeminently, keep before him some definite aim or ideal towards which all his reading should be directed. If he be specially a preacher, he should conscientiously and thoroughly prepare his sermons as if he were to preach to the most cultured audiences; or, if he instruct his agents, he should make previous, elaborate preparation for the same.

He should take an intelligent interest in, and make a thorough study of, the people, their social and religious customs, their economic conditions, their educational efforts, their history,-these and many other studies will furnish abundant and abounding interest to the thoughtful missionary and will add to his power in his work. In all these respects, no people on earth are more interesting than those of India. And for successful spiritual work among them the missionary needs to study these side issues more than he would, perhaps, among any other people.

He will find it of much help if he is apt at acquiring language. A good and usable knowledge of the vernacular of the people is a most important avenue of access to their mind and heart. The acquiring of a living language is a very different thing from the study of a dead language. A man may be a success in the one and a failure in the other. A good ear is of paramount importance in a first-cla.s.s facility for acquiring and using a modern vernacular.

I would not say that a man who has not a good command of the vernacular of a people cannot be to them a good missionary; for a few of the best missionaries I know, speak the vernacular wretchedly. But I _do_ emphasize the fact that proficiency here is of prime importance and I would also add that it should be the first work of a missionary after entering his field.

To dawdle with the language the first year, is, generally speaking, to fail in acquiring it at all.

Should a young man, who intends to become a missionary, receive a special preparatory training for missionary work? Yes, to a certain extent. I heartily approve of all recent courses established in theological inst.i.tutions with a view to training their students in missionary principles and literature. And I would that these courses were much enlarged so as to correspond with the relative importance of the missionary work. Beyond all this, I believe that every student, who intends to become a missionary, should spend time during his last year or two as a student in special preparation for his work and field. For instance, it were a great help to him who is to become a missionary in India that he study seriously the Sanskrit language and Hindu philosophy.

These two would give him an important start upon his missionary career and, probably, furnish him with initial taste for that larger equipment which is essential to the great missionary. It is of course understood that the modern science of Comparative Religion has already had his attention in the general course of study. Too much emphasis cannot be placed upon the study of this science as an aid to the modern missionary.

I would also urge here the importance of each missionary, so far as his tastes and ability permit, preparing himself for the work of enriching the Christian literature of the field and country of his choice. In India this is becoming a matter, not only of growing, but also of paramount, importance. In the past, missionaries have been too much engrossed with the other departments of work to give themselves to the production of tracts and books. Much more must be done in this line in the future. Every year adds to the need for, and the influence of, a worthy literary effort expressed in the various vernaculars of India. The growing host of readers in the Christian communities and among the non-Christians is a loud cry for missionary consecration to this specific work.

There is not one possession or element of power connected with a thorough education and high culture which will not become available and most useful in that interesting land, and which will not be trans.m.u.ted into power for the elevation and redemption of that people.

4. Spiritual Qualifications.

It would hardly seem necessary to speak on this subject. It must be everywhere understood that a life of spiritual power is, and must ever remain, the first requisite of the missionary. And yet, I fear that the missionary force of today reveals more serious delinquency at this point than at any other. If missionaries were asked, wherein lies the chief hindrance to their work, I believe they would, all but unanimously, refer to their want of spiritual power. Not that they are more defective in this respect than are the ministers at home. They are a n.o.ble band of consecrated men and women. But they greatly need, and bemoan their need of, a growing spiritual endowment, the possession of which would give to them a new joy, and, to the people, an inexhaustible gift of life, and to the missionary work a power hitherto unknown.

A man should not go out as a foreign missionary unless he has a definite call from G.o.d to go. It must be laid so strongly upon his heart that he feels the necessity of going forth unto the heathen. There must be a constraining power and a felt conviction within, that in the mission field alone can he find rest and peace and power.

The missionary should be a man of p.r.o.nounced and positive spirituality-a man who loves the Word of G.o.d, who finds meditation in it sweet, and who finds relief, strength and joy in frequent daily prayer. The depressing influences which beset his spiritual life are many. The all-pervasive, chilling influence of heathenism, and its dead and deadening ceremonialism tend to exercise an increasing power over him. He will not, at first, realize this influence; but as an insidious and an ever swelling tide of evil it will come into his soul, unless he is well guarded and daily fortified against it by frequent communion with G.o.d. In India the hardening influence of the all-surrounding heathenism is as subtle as it is potent in its influence upon the life of any Christian worker and needs to be overcome by constant spiritual culture.

The life of the European Christians who reside in that country is so far from being Christlike and is so wanting in these spiritual traits which should characterize an earnest Christian, that the missionary constantly has to guard himself against its influence upon himself.

The loneliness of the missionary-his frequent and long-continued absence from those means of grace which so largely minister to the spiritual strength of a pastor in this country-is something deeply felt. Few men realize the extent of the spiritual helps which the Christian society of America renders to the aspiring life of a man of G.o.d. In his loneliness, in the far-off land, the missionary feels its absence keenly.

Moreover, all the native Christians of the community of which he is the official head look up to him for inspiration. Is he wanting in faith, hopefulness and cheer; is he depressed and discouraged; is he lacking in the power of prayer and of sweet communion with G.o.d? It is marvellous how quickly this frame of mind is transmitted from him to the people of his charge. The pastors, catechists and other mission agents of his field all look to him for their ideal and seek to draw from him their inspiration in spiritual life. Is he down; then they are down with him. In coldness as in spiritual ardour they faithfully reflect his life and temper. It is, indeed, true that many of these live spiritual lives which bring inspiration and spiritual joy to him. The simplicity and earnestness of the faith of most of the native Christians is beautiful. Still, in many respects, he finds the community a heavy spiritual drain upon him; and, if he is to maintain himself as a worthy leader in the higher Christian life, he must live constantly with G.o.d and find daily strength in Him.

In India, specially, there are needed a few definite spiritual gifts which I desire to emphasize and which a missionary should aim to cultivate.

The first in order, if not in importance, is patience. To us of the West the Orient seems preeminently slow. To them of the East we of the West rush everything unduly and are the victims of impatience. There is much truth in that homely skit of Kipling's:

"It is bad for the Christian's peace of mind To hustle the Aryan brown; For the Christian riles but the Aryan smiles, And it weareth the Christian down.

"And the end of the fight is a tombstone white, With the name of the late deceased; And the epitaph drear, a fool lies here Who tried to hustle the East."

The ordinary Hindu will endure the white man's impatience, and he and the native Christian will submit to the same weakness on the part of the missionary. But they fail to understand it; and the missionary's power with them is very largely impaired by the manifestation of this evil spirit. Even if impatience were ever, anywhere, a virtue, in India it is always an unmixed evil and should be guarded against. The warning is the more needed because the tropical climate itself is a very bad irritant to the nervous system. Among the Hindus patience is regarded the supreme virtue of G.o.d and of man; and it should adorn every missionary who seeks to be their leader.

Humility also is a grace which needs much cultivation by the missionary.

He has constant temptation to pride. The sin of masterfulness is naturally his besetting sin; for his influence over his people and his control in the direction of his work gradually grow sweet to him and develop, if he is not very careful, into an imperiousness of will which is neither pleasant to those who come in contact with him, nor consistent with the golden grace of humility, nor in any sense pleasing to G.o.d.

Love-that essence of divine character-needs preeminent guarding, encouragement and development on the part of the missionary. There is so much that is unlovely and unlovable all about him, so little to attract and draw out his tender emotions that he needs to drink freely from the fountain of love above; or he will degenerate very easily into a hard, cold, unsympathetic, cynical missionary-a frame of mind which will utterly disqualify him for any joy or power in his work. One of the best missionaries I have known used to pray very frequently-"O Lord, save me from the sin of despising this people." It is a prayer which every missionary may find it necessary to offer frequently. True Christian love is none the less necessary, yea the more necessary on the mission field, because the missionary lives among people who are not kindred in blood to himself.

Then he needs also a large gift of faith and of hope. The smallness of the Christian Church in the midst of a dense ma.s.s of heathenism; the apparent inadequacy of earthly means to convert that great people to Christ; the slowness of progress and the fewness of results-all these tend to depress and discourage the worker. And he needs to offer for himself, as for his people, the prayer which Elisha offered in behalf of the young man,-"O Lord, I pray thee open his eyes that he may see. And the Lord opened the eyes of the young man and he saw and behold the mountain was full of chariots of fire round about Elisha."

Spiritual power, in all its forms, is not only greatly needed by the missionary, it is also highly appreciated by the people who are always ready to be led by it. I believe that the people in the East are much more amenable to this influence and much more ready to follow spiritual guidance than are the people of our own land. And this, in itself, is an added reason for deep spirituality in the missionary.