India's Problem, Krishna or Christ Part 20

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.!

a.n.a.lyzing 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 ma.s.s movements, where certain castes and cla.s.ses 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 cla.s.s 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 cla.s.ses, 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 ma.s.ses who flock unto it. Bishop Thoburn says that more than 100,000 of this cla.s.s 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 pa.s.sing 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 G.o.d 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 circ.u.mstances. 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 circ.u.mstances 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 a.s.sume 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 n.o.bly 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 cla.s.ses 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 cla.s.ses 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 cla.s.ses 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 cla.s.ses and even upon the highest cla.s.s 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 ill.u.s.trious 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 const.i.tute three-fourths of the Christian community. They were not only socially ostracized, and therefore wanting in all traits of manly a.s.sertion, 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 cla.s.s 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 s.e.xes find equal opportunity and inducement to study in the schools, will outstrip the Brahmans and stand preeminent as the educated and cultured cla.s.s 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 G.o.dly 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 cla.s.s, 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 n.o.ble 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 n.o.ble 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 inst.i.tution 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 s.e.x 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 n.o.ble 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 Pa.r.s.ees 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 s.e.x 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 cla.s.sed among the best papers produced by the pupils of that famous inst.i.tution. 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.