India's Problem, Krishna or Christ

by John P. Jones

There are, doubtless, cases of this kind where baptism cannot be refused by the minister of God—where it is even imperative and may prove a blessing to the heathen audience as well as to the new convert. And yet, the ordinary method of delay and careful scrutiny and training should still be adhered to as a normal method of the Church in heathen lands. It is the safest way to lead to a healthy and a strong Church.

(c) Another question frequently asked is that concerning secret baptism.

Shall a missionary, at any time and under any circumstances, secretly baptize such as are anxious to make confession of Christ, but are debarred by family opposition, or by similar causes, from public baptism? This problem frequently arises in connection with work for heathen women. Under the influence of the work of a Bible woman, or a lady missionary, [pg 292] a woman may abjure her faith, accept Christ as her Saviour and yearn for baptism. But to be baptized publicly and to confess Christ before her people openly would inevitably result in her being driven from home, separated from her children and people, and robbed of all opportunity to influence them in behalf of her newly found faith. Moreover, by this public confession she is deprived of all family support and becomes a helpless dependent upon the mission for her daily bread. The question rises whether such a woman should be quietly baptized and thus left to pursue her way in her own home and with her family as a pledged, but secret, follower of the Lord. There is much to be said in favour of, as there is against, such a baptism. Many contend that such an acceptance of Christ would be unworthy and would be robbed of its saving power. But such are not conversant with Hindu life and some of its terrible conditions. Some would maintain, perhaps with more wisdom, that it would be better not to baptize such, but to encourage them to believe that they are accepted of Christ and to treat them in every way as Christ's own disciples.

Another problem in this connection is as to the right or wisdom of an unordained lady missionary to administer this initiatory rite to such women converts. This question, of course, will be largely decided in accordance with the ecclesiastical connection of those who consider it. There is a growing number of persons who believe that it would be well that ladies be authorized to administer this rite under such circumstances.

9. Another problem is connected with the revival [pg 293] of thought among the people of India whom we seek to bring to Christ.

This revival is really the result of western influence—largely the product of Christian teaching and activity in that land. In its last analysis it is therefore not to be deplored, but rather to be welcomed. At the same time this new awakening seems to be, for the present, connected with a reactionary and a militant spirit. It speaks in the interest of a new nationalism and a false patriotism which extols everything Eastern simply because it is Oriental. Its aggressiveness is manifest even in America. We are becoming familiar, in this country, with the yellow-robed Hindu monk who has probably been trained in a Christian mission college and who talks Hinduism with a strong Christian accent. Though he has violated a peremptory command of his ancestral faith in crossing the seas; and though, of necessity, he daily tramples in this land the whole decalogue of Hindu life and ritual, he feels competent to champion Hindu philosophy here! And he seems to find a coterie of admirers and quasi disciples in this land of light and privilege! Recently an old classmate of mine informed me, with all solemnity, that Eastern thought is now invading the West; and that he himself had become a theosophist! I have, since hearing this statement, travelled considerably over this country and confess that his statement does not seem so absurd as at first I thought. For, I have seen the recent phenomenal spread of Christian Science and of other vagaries with which we are too familiar in this land. What is Christian Science but the subtle, evasive idealism of India unequally yoked to a form of Christian [pg 294] truth and ritual. What is theosophy, but the stupefying philosophy and the benumbing metaphysics of the East, clothed in its own garb of Oriental mysticism and senseless, spurious occultism. It is a sad reflection upon our Western life that so many people who fail to find rest in the divinely inspiring teachings of Christ, sink into the depths of a credulity which will accept the inanities of Madame Blavatsky and the wild assumptions of Mrs. Eddy. Let these people go out to India and live there for years to see how Hindu thought and teachings have, for three millenniums, worked out their legitimate results in the life of the teeming millions of that land. Let them observe the debasing immorality, the hollow ceremonialism, the all-pervasive ignorance and superstition which rest, like a mighty pall, upon that people and which make life mean and render noble manhood impossible. The situation in India reminds one of the legendary house built upon the banks of Newfoundland. The foundation was completed when a dense fog swept over the place and rested upon all. After the superstructure was built and finished the fog lifted and it was found, alas, that the building was erected some two hundred yards away from the foundation, and rested upon nothing! Whatever one may say about Hindu thought and philosophy as a basis of conduct, that people have been living for many centuries in the dense fog of ignorance, superstition and ceremonialism; and their life has been unworthy and debased because it rested upon nothing.

A Brahman Gentleman.

Swami Vivekananda.