India, Its Life and Thought

by John P. Jones

During the last century, at least twenty laws have been enacted with a view to abolishing cruel religious rites and removing revolting customs and disabilities, such as Hinduism, from time immemorial, has established among the people. These laws were enacted in the teeth of opposition from the religious rulers of the land, and, in more cases than one, led to serious riot and religious fanaticism. But the growing spirit of Christ in the land could not tolerate these heathenish customs; so they had to go.

The new spirit which has taken possession of the classes in India is in striking contrast with the spirit of the past. The new education, imparted on modern lines, in thousands of institutions scattered over the land, has brought its revenge of sentiment upon former thinking and believing. Western philosophy has had a noble share in the achievement; and the schoolmaster has been a pioneer in the work of transforming the sentiments and ideals of the people. The holy men of India,—the ecclesiastics,—by their conservatism, have lost all influence over the many thousands who have passed through the universities, and who represent the intelligence, culture, and advancing power of India.

It is no empty boast to claim that our mission schools and colleges have had a conspicuous share in this work of enlightenment, and in the transformation of popular and fundamental thoughts and sentiments.

The religious unrest of the day is one of the most prominent features of this advance. It is true that, during the last few years, there passed over India a peculiar wave of religious reaction in favour of old Hindu conceptions and ancient rites. But these are entirely the result of a new and vigorous, though not sane, patriotism. A loud cry of "Swadesha" (homeland) has swept over the country. It demands affection and acceptance for everything that is of the East, and the opposite sentiments for things western. All that is of Hindu origin, and everything of eastern aspect, is, for that very reason, regarded as sound and delectable. Of course, this reaction has found its widest utterances in matters religious; and Hindu men of western culture to-day will applaud, though they will not practise, religious customs and ideas which were laughed at by their class a quarter of a century ago. As a matter of fact, however, this wild Orientalism is a thing which should neither be discouraged nor condemned. It needs balance and sanity; but it is a true expression of the awakened self-assertion and the dawning sense of liberty among the people. In time, the movement will become chastened, and will throw off much of its present folly. It will then render for India and its redemption more than anything else has in the past.

In the meanwhile, however, there is a quiet revolution, both religious and social, doing its blessed work in all sections of the community.

New religious organizations have sprung into existence and are winning followers among the best members of the community. The Brahmo Somaj and various other Somajes furnish, as we have seen, asylum and rest for many men of culture who have abandoned polytheism and all that pertains to it. The Arya Somaj appeals to, and gathers in, men from all ranges.

Social reform has its organizations and its gatherings all over the land where the Hindu orator finds abundant opportunity to denounce the social evils which are a curse to all the people; and, alas! then returns to his home, where he meekly submits to these same social tyrannies which dominate his own family. What India needs to-day, more than anything else, is even a small band of men who are imbued with convictions and who are willing to die for the same. India's redemption will be nigh when it can furnish a few thousand such men banded together to do something or to die in the cause of reform.

It is Protestantism which has laid growing emphasis upon the ethical, rather than the ecclesiastical, aspect of our faith; and to this fact can be attributed most of its influence in the development of this new life and thought.

Of course, the British government has politically and socially represented and promoted these ideas. It could not do otherwise and be true to its own principles. Its influence has been the most pervasive and marked in the development of what is best in thought and truest in life.

Perhaps no change has overtaken Protestant missions during these two centuries greater than that which has transformed the missionaries themselves. There is a wide gulf between Ziegenbalg and Carey. There is a still wider one between the Carey of a century ago and his great-grandson who is a missionary in North India to-day. In devotion and zeal for the Master, they are all one; but in their conception of Christianity, of Hinduism, and of the missionary motive, they are much wider apart than many imagine.