India's Problem, Krishna or Christ

by John P. Jones

Chapter XI.

Missionary Results—(Continued)

1. The Leaven of Christianity.

Our Lord compared his Kingdom to the mustard seed which grew into a tree. This wonderful growth and development of his Kingdom we considered in the last chapter. He compared it also to the leaven which was placed in the meal and which leavened the whole lump. We shall now consider the leavening or assimilating work of his Kingdom as at present witnessed in India.

If a man were to ask me, “wherein do you find the most encouragement as a Christian worker in India?” I would doubtless reply:—not in the Church and community gathered by the missions, but outside of the Christian fold, in the institutions, and among the non-Christians, of the land. It is not in the fields already harvested (though much of joy and promise we certainly find there), but in the fields whitening for the harvest, that we see the largest hope for the ultimate conquest of that great people by Christ.

There are in India, at present, a thousand results, movements and tendencies which, to the thoughtful, watchful, Christian worker, bespeak the rapid coming of the Kingdom of Christ, even though their testimony is not heard through mission statistical [pg 333] tables, and though their activity is found mostly outside the visible pale of the Church.

I appreciate the fact that, when we begin to consider these results which lie outside the life and organization of the Christian community, we need much discernment and discrimination, lest we ascribe to Christianity alone an influence and an efficiency which it only shares with Western thought and civilization. But it is not only impossible to separate these forces, in our endeavour to estimate the share of each in the results achieved; western thought and civilization, both in their origin and development, are themselves as much the product as they are the expression of Christianity; so that we need not hesitate much in ascribing to our faith all the results which the combined energy of these have produced in that land.

Another discrimination is here necessary. In the last chapter we dwelt, almost exclusively, upon Protestant missionary activity and results. These we were able to measure chiefly through the concentrated activity and published statistical reports of Protestant Missions. But, in considering the more indirect and general results there achieved we must not forget that they must be ascribed to all the Christian agencies at work in that land. I believe that Protestant Christianity is much the largest Christian power among all the forces that make for the redemption of India. And yet it would be presumptuous and unjust not to recognize the strenuous activity and pervasive influence of Roman Catholicism in the land. I am convinced that that great historic Church, with all its errors and false methods, is [pg 334] nevertheless a positive and a mighty power in the dissemination of Christian thought and principles in India. In the results which I am about to mention, this and all other Christian agencies have had their share.

Some of these activities, indeed, seem to come directly from none of the organized agencies of Christianity in the land. But they are only apparently so. They are among the thousand subtle influences which work in a quiet way in the minds and life of the people and which suddenly, from time to time, break upon our sight through their results. An illustration of this kind occurred not long ago. It is said that one of the vernacular versions of the Gospels accidentally fell into the hands of a Mohammedan Moulvi, or teacher, in North India. It had been prepared and published by the Bible Society. The Mussulman read the book with eagerness, chiefly with a view to find new arguments against the divinity of our Lord and the heavenly source of our faith. But, as he read, he was so impressed with the wonderful narrative and the unique beauty of the character of our Lord, that he surrendered himself to him as his Saviour and found in him peace and rest. Sometime later he met a Hindu fakir, named Chet Ram, who was earnestly in search of the truth. The Mohammedan convert joyfully told him of his newly found Saviour and gave him his copy of the New Testament that he might find for himself the same blessing. The Holy Spirit carried the Gospel message of life into his heart also, and he accepted Christ and at once began to preach him unto his friends and neighbours. This work he performed faithfully; and [pg 335] he gathered around himself many who accepted his following, short creed;—“I believe in Jesus Christ the Son of Mary and in the Holy Ghost and in the Father to whom prayer should be made and in the Bible through which salvation is to be received.” Chet Ram died some time ago; but there are today found, scattered through the villages of North India, thousands of his followers who subscribed to his brief creed and who always carry upon their persons a copy of the Scriptures. So far as I know, these people have never come into contact with Christian workers, but have been led simply through a study of God's Word, under the guidance of God's Spirit, unto Christ the Saviour of the world.

It is one of the most encouraging facts connected with Christian influence in India that one so often and unexpectedly meets its manifestations in individual life and institutions. Suddenly he comes across little streams of influence whose source may be unknown, but which do a great deal towards fertilizing thought and producing a harvest of religious results throughout the land.