A great revolt from Mr. Sen's authority now took place, and the Sadharan Samaj was organized Revolt; a third Samaj.in May, 1878. An appeal had been made to the members generally, and no fewer than twenty-one provincial Samajes, with more than four hundred members, male and female, joined the new society. This number amounted to about two thirds of the whole body. Keshub and his friends denounced the rebels in very bitter language; and yet, in one point of view, their secession was a relief. Men of abilities equal, and education superior, to his own had hitherto acted as a drag on his movements; he was now delivered from their interference and could deal with the admiring and submissive remnant as he pleased. Ideas that had been working in his mind now attained rapid development. Within two "New Dispensation."years the flag of the "New Dispensation" was raised; and of that dispensation Mr. Sen was the undoubted head. Very daring was the language Mr. Sen used in a public lecture regarding this new creation. He claimed equality for it with the Jewish and Christian dispensations, and for himself "singular" authority and a divine commission.
Its creed.In the Creed of the New Dispensation the name of Christ does not occur. The articles were as follows:
a. One God, one Scripture, one Church. b. Eternal progress of the soul. c. Communion of prophets and saints. d. Fatherhood and motherhood of God. e. Brotherhood of man and sisterhood of woman. f. Harmony of knowledge and holiness, love and work, yoga and asceticism in their highest development. g. Loyalty to sovereign.
The omission of Christ's name is the more remarkable because Mr. Sen spoke much of him Omission of Christ's name.in his public lectures. He had said in May, 1879, "None but Jesus, none but Jesus, none but Jesus ever deserved this precious diadem, India; and Jesus shall have it." But he clearly indicated that the Christ he sought was an Indian Christ; one who was "a Hindu in faith," and who would help the Hindus to "realize their national idea of a yogi" (ascetic).
Let it be noted that, from the beginning of his career, Mr. Sen had spoken earnestly of the fatherhood of God and the brotherhood of man—though, these great conceptions are not of Hindu origin. It is difficult to see why, in later days, he insisted so much on the "motherhood of God." "Motherhood of God."Perhaps it was a repetition—he probably would have called it an exaltation—of the old Hindu idea, prevalent especially among the worshipers of Siva, that there is a female counterpart—a Sakti—of every divinity. Or, possibly, it may have been to conciliate the worshipers of Durga and Kali, those great goddesses of Bengal.
A public proclamation was soon issued, purporting Public proclamation said to be from God.to be from God himself, as India's mother. The whole thing was very startling; many, even of Keshub's friends, declared it blasphemous. Next, in the "Flag Ceremony," the flag or banner of the New Dispensation received a homage scarcely distinguishable from worship. Then—as if in strict imitation of the ancient adoration of Agni, or Fire—a pile of wood was lighted, clarified butter poured on it, and prayers addressed to it, ending thus—"O, brilliant Fire! in thee we behold our resplendent Lord." This was, at least, symbolism run wild; and every one, except those who were prepared to follow their leader to all lengths, saw that in a land like India, wedded to idolatry, it was fearfully perilous.
In March, 1881, Mr. Sen and his friends introduced celebrations which, to Christian minds, seemed a distressing caricature of the Christian sacraments. Other "Apostolic Durbar."institutions followed; an Apostolic Durbar (Court of Apostles), for instance, was established. There was no end to Mr. Sen's inventiveness.
In a public lecture delivered in January, 1883, on "Asia's message to Europe," he elaborately expounded the idea that all the great religions are of Asiatic origin, and that all of them are true, and that the one thing required to constitute the faith of the future—the religion of humanity—is the blending of all these varied Oriental systems into one.
It was not easy to reconcile Mr. Sen's public utterances with his private ones—though far Inconsistencies between Mr. Sen's public and private utterances.be it from us to tax him with insincerity. Thus, in an interview extending over two hours, which the writer and two missionary friends had with him a week or so before the lecture now referred to, he said he accepted as true and vital all the leading doctrines of the Christian faith, with the exception of the resurrection of Christ. But another fundamental difference remained—he avowedly dissented from the orthodox creed in rejecting the miraculous element in Scripture. At an interview I had with him some time before he earnestly disclaimed all intention to put Christ on a level with Buddha or Mohammed. "I am educating my friends," he said, "to understand and approve of Christianity; I have not yet said my last word about Christ." It is a solemn question, Had he said it when his career was ended? If so, it was far from a satisfactory Mr. Sen's policy of reserve.word. His policy of reserve and adaptation had probably kept him from uttering all that was in his heart; but it was a sorely mistaken policy. Had he temporized less he would have accomplished more.
Since the death of Mr. Sen there has been a violent dispute between his family and the "Apostolic Durbar," on one side, and one of his ablest followers, on the other; and the New Dispensation will probably split in two, if it does not perish altogether.