India's Problem, Krishna or Christ

by John P. Jones

There is danger that missions cling too tenaciously to their right to rule. Power is sweet to the missionary no less than to other men.

I am glad to say that progress is made by missions in this matter. Slowly but surely the native Christian is entering into their counsels and is finding increasing opportunity and responsibility there.

8. Problems Concerning New Converts.

There are many interesting and important questions connected with the reception of new converts into the Christian fold in India. Some of these have a growing interest to the Cause and have found an important place in missionary discussion. I shall refer to only a few of them.

(a) Shall polygamous converts be received into the Christian Church?

In Hinduism polygamy (more especially, bigamy) is not uncommon. It is permitted and indeed fostered by that faith and is legalized by the laws of the country. As our faith makes increasing inroads upon that religion, numbers, and yet never a large number, of those who have two or more wives will accept our teaching and, with all earnestness, seek admission into our Christian communion. What shall [pg 289] we say to such? How shall we meet them and their desire? This question has, in a few cases, been sent to the societies at home, the missions seeking from them advice and guidance. From America the instruction has been received against receiving any such into the Christian Church. This is natural enough from a country which is confronted by the Mormon question. But the problem has its Eastern bearing which is not understood in the West and which has led missionary bodies in India almost invariably to decide in favour of receiving such into the Christian fold.

In the consideration of the problem many things must be kept in mind. None more important than the claims to a cordial welcome from the Church of any man who, in true faith and Christian earnestness, seeks admittance. If it be demanded of the man that he put away all but one of those wives taken in heathenism; then we ask whether it is Christian, or even just, to cast away one to whom he was solemnly and religiously pledged according to the laws of the land and with whom he has been linked in love and harmony for years and from whom he has begotten children? And if he is to put away one or more of his wives, which one shall it be? Shall it be the first wife? Certainly that would not be Christian. Or shall it be the second wife who is the mother of his children and whom he probably married at the request of the first, who was childless, in order that he might raise seed unto himself? It is not easy, on Christian grounds, to decide such a problem as this; nor is it very Christian to put a ban upon any woman who, in accordance with their religion and their country's [pg 290] laws, has formed this sacred alliance with a man and has lived with him for years. Nor can it be right to brand with illegitimacy the children born of such a wedlock.

I would not allow such persons, received into the Christian Church, to become officers of the Church. But I cannot see why there may not be an humble place in the Church of God for such and their families.

(b) Should the baptism of a person, in any case, immediately follow his confession of Christ?

This question does not pertain to those who live in Christian communities and within the circle of Christian light and influence. It refers mainly, if not exclusively, to those who accept Christ under the influence of Christian teaching at heathen festivals and who may live far away from Christian communities. In North India, some of those who have accepted Christ under these circumstances have received immediate baptism and have been sent back to their villages professing Christians. At first sight this seems unwarranted and unwise. Men who have received and made an open confession of Christ under these circumstances have not likely received a sufficient knowledge of our faith, or attained an adequate familiarity with its truths; nor have they been grounded in its principles and life, sufficiently to warrant us in the hope and assurance that they will continue this life in their heathen homes and do honour to our cause and the name of Christ which they have professed. And yet who are we to decide adversely upon the application of such a man who may find, or [pg 291] think he finds, in that public occasion the only opportunity of making an open confession of Christ? And what right have we to conclude that he will not stand firm to his pledge and promise if we are convinced that it is made in all sincerity and earnestness, and if we are convinced that the man has really accepted Christ as his Saviour? Or, more properly, what ground have we to believe that the Holy Spirit cannot carry on to perfection the work thus begun by Him in the heart of such a man? And was not this method of immediate baptism that of the Apostolic Church, even though many thus baptized subsequently denied their new faith?