V.
HINDUISM IN CONTACT WITH CHRISTIANITY.
We have used the word reformer in this Tract. Attempted reforms.We formerly noted that, in India, there have arisen from time to time men who saw and sorrowed over the erroneous doctrines and degrading rites of the popular system.
In quite recent times they have had successors. Some account of their work may form a fitting conclusion to our discussion.
With the large influx into India of Christian ideas it was to be expected that some impression would be made on Hinduism. We do not refer to conversion—the full acceptance of the Christian faith. Christianity Advance of Christianity in India. has advanced and is advancing in India more rapidly than is generally supposed; but far beyond the circle of those who "come out and are separate" its mighty power is telling on Hinduism. The great fundamental truths of the Gospel, when once uttered and understood, can hardly be forgotten. Disliked and denied they may be; but forgotten? No. Thus they gradually win their way, and multitudes who have no thought of becoming Christians are ready to admit that they are beautiful and true; for belief and practice are often widely separated in Hindu minds.
But it was to be expected that the new ideas pouring into India—and among these we include not only distinctively Christian ideas, but Western thought generally—would manifest their presence and activity in concrete forms, in attempted reconstructions of religion. The most remarkable example of such a reconstruction is exhibited in The Brahma Samaj.the Brahmo Somaj (more correctly Brahma Samaj)—which may be rendered the "Church of God."
It is traceable to the efforts of a truly distinguished man, Rammohun Roy. He was a person of Rammohun Roy.studious habits, intelligent, acute, and deeply in earnest on the subject of religion. He studied not only Hinduism in its various forms, but Buddhism, Mohammedanism, and Christianity. He was naturally an eclectic, gathering truth from all quarters where he thought he could find it. A specially deep impression was made on his mind by Christianity; and in 1820 he published a book with the remarkable title, The Precepts of Jesus the Guide to Peace and Happiness. Effect of Christianity upon him.Very frequently he gave expression to the sentiment that the teachings of Christ were the truest and deepest that he knew. Still, he did not believe in Christ's divinity.
In January, 1830, a place of worship was opened by Rammohun Roy and his friends. It was intended for the worship of one God, without idolatrous rites of any kind. This was undoubtedly a very important event, and great was the interest aroused in connection with it. Rammohun Roy, however, visited Britain in 1831, and died at Bristol in 1833; and the cause for which he had so earnestly labored in India languished for a time. But in the year 1841 Debendernath Debendernath Tagore.Tagore, a man of character and wealth, joined the Brahmo Somaj, and gave a kind of constitution to it. It was fully organized by 1844. No definite declaration, however, had been made as to the authority of the Vedas; but, after a lengthened period of inquiry and discussion, a majority of the Somaj rejected the doctrine of their infallibility by 1850. "The rock of intuition" now began to be spoken of; man's reason was his sufficient guide. Still, great respect was cherished for the ancient belief and customs of the land. But in 1858 a new champion appeared on the scene, in the well-known Keshub Chunder Sen. Keshub Chunder Sen.Ardent, impetuous, ambitions—full of ideas derived from Christian sources[34]—he could not brook the slow movements of the Somaj in the path of reform. Important changes, both religious and social, were pressed by him; and the more conservative Debendernath somewhat reluctantly consented to their introduction. Matters were, however, brought to a crisis by the marriage of two persons of different castes in 1864. In February, 1865, the progressive party formally severed their connection with the original Somaj; and in August, 1869, Formation of a new Samaj.they opened a new place of worship of their own. Since this time the original or Adi Somaj has been little heard of, and its movement—if it has moved at all—has been retrogressive. The new Somaj—the Brahmo Somaj of India, as it called itself—under the guidance of Mr. Sen became very active. A missionary institute was set up, and preachers were sent over a great part of India. Much was accomplished on behalf of women; and in 1872 a Marriage Act for members of the Somaj was passed by the Indian legislature, which legalized union between people of different castes, and fixed on fourteen as the lowest age for the marriage of females. These were important reforms.
Mr. Sen's influence was naturally and necessarily great; but in opposing the venerable leader of the original Somaj he had set an example which others were quite willing to copy.
Several of his followers began to demand more Discontent growing.radical reforms than he was willing to grant. The autocracy exercised by Mr. Sen was strongly objected to, and a constitution of the Somaj was demanded. Mr. Sen openly maintained that heaven from time to time raises up men endowed with special powers, and commissioned to introduce new forms or "dispensations" of religion; and his conduct fully proved that he regarded himself as far above his followers. Complaints became louder; and although the eloquence and genius of Keshub were able to keep the rebellious elements from exploding it was evident, as early as 1873, that a crisis was approaching. This came in 1878, when Mr. Sen's daughter was married to the Maharaja of Kuch Behar. The bride was not fourteen, and the bridegroom was sixteen. Now, Mr. Sen had been earnest and successful in getting the Brahmo Marriage Act passed, which ruled that the lowest marriageable age for a woman was fourteen, and for a man eighteen. Here was gross inconsistency. What could explain it? "Ambition," exclaimed great numbers; "the wish to exalt himself and his daughter by alliance with a prince." But Mr. Sen declared that he had consented to the marriage in consequence of an express intimation that such was the will of heaven. Mr. Sen denied miracles, but believed in inspiration; and of his own inspiration he seems to have entertained no doubt. We thus obtain a glimpse into the peculiar working of his mind. Every full conviction, every strong wish of his own he ascribed to divine suggestion. This put him in a position of extreme peril. It was clear that an enthusiastic, imaginative, self-reliant nature like his might thus be borne on to any extent of fanaticism.