Many of our ministers and leading men, says the Indian Mirror, are recruited from missionary schools, which, by affording religious education, prove more favorable to the growth and spread of Brahmoism than government schools with Comte and Secularism (Indian Theism, by S. D. Collet, 1870, p. 22).
[20.] Life of John Coleridge Patteson, by C. M. Yonge, ii. p. 167.
[21.] “The large body of European and American missionaries settled in India bring their various moral influences to bear upon the country with the greater force, because they act together with a compactness which is but little understood. Though belonging to various denominations of Christians, yet from the nature of their work, their isolated position, and their long experience, they have been led to think rather of the numerous questions on which they agree, than of those on which they differ, and they coöperate heartily together. Localities are divided among them by friendly arrangements, and, with a few exceptions, it is a fixed rule among them that they will not interfere with each other’s converts and each other’s spheres of duty. School books, translations of the Scriptures and religious works, prepared by various missions, are used in common; and help and improvements secured by one mission are freely placed at the command of all. The large body of missionaries resident in each of the presidency towns form missionary conferences, hold periodic meetings, and act together on public matters. They have frequently addressed the Indian government on important social questions involving the welfare of the native community, and have suggested valuable improvements in existing laws. During the past twenty years, on five occasions, general conferences have been held for mutual consultation respecting their missionary work; and in January last, at the latest of these gatherings, at Allahabad, 121 missionaries met together, belonging to twenty different societies, and including several men of long experience who have been twenty years in India.” India, Progress and Condition, 1873, p. 134.
[22.] Brahma-Samâj, the Church of Brahma, is the general title. When the schism took place, the original Samâj was called Adi Brahma-Samâj, i.e., the First Church of Brahma, while the progressive party, under Keshub Chunder Sen was distinguished by the name of the Brahma-Samâj of India. The vowels u and o are often the same in Bengali, and are sometimes used for a.
[23.] This sermon, which was preached by the Dean of Westminster in the forenoon of Wednesday, December 3d, 1873, and in which his reasons are stated for inviting a layman to speak on the subject of missions in the evening of the same day, and within the same sacred precincts, is here reprinted with his kind permission.
[24.] Prospects of Christian Missions, a sermon preached in Westminster Abbey on December 20, 1872. Strahan & Co., London.
[25.] Phil. i. 13–16.
[26.] Acts xiv. 16, 17; xvii. 23, 28; xix. 37; xxi. 26; xxii. 28; xxv. 11. Rom. ii. 6–15; xiii. 1–7; xiv. 9; 1 Cor. ix. 20–22; xx. 33. Phil. iv. 8.
[27.] 1 Cor. ix. 20–22.
[28.] In the well-known passage where, speaking of the moderation and humanity of these heretical Arians in the capture of Rome, he concludes: “Hoc Christi nomini, hoc Christiano tempori tribuendum quisquis non videt, cæecus; quisquis non laudat, ingratus; quisquis laudanti reluctatur, ingratus est.” De Civitate Dei, i. c. 7. Compare Ibid. c. 1, and Sermon cv., De. Ev. S. Luc.