It is needless to multiply further such sketches of the unfitness of the shepherds, for the reader will easily find them, and generally much more strongly drawn, in any impartial work on British India. Let us, however, take a glance at the moral and social status of the spiritual flocks, whose members, before the arrival of Montgomery and Lawrence, found it so difficult to obtain situations. Captain Hervey, in his Ten Years in India, tells us that, whenever a native convert wishes employment as a servant, “he is not taken, because all Christians, with but few exceptions, are looked upon as great vagabonds, drunkards, thieves, and reprobates.” A writer in the Edinburgh Review, vol. xii., assures us that “whoever has seen much of Christian Hindoos must perceive that the man who bears that name is very commonly nothing more than a drunken reprobate who conceives himself at liberty to eat or drink anything he pleases.” The Baptist “converts,” we are assured by Rev. John Bowen, in his Missionary Incitement, etc., are accused of wallowing in every crime that “degrades human nature,” and deserve the accusation. The Rev. Mr. Schneider, writing from Agra, in Dr. Butler’s neighborhood, assures us that the “motives of the Hindoos for embracing Christianity were chiefly the desire of employment and to have their bodily wants provided for.” “It is a fact,” he adds, “that many new converts have, after their baptism, not adorned their Christian profession, and so have ever proved great offences and stumbling-blocks to the cause of Christ.” Of the Baptist converts in the same place, we learn from their seventieth report (1862), that “what with members who have left the station, and others (including paid catechists) who have been cut off for immoral conduct, our loss has been heavy; while in the city of Delhi in the same year sixty-six persons were baptized and seventy-five excluded from the churches.” The author of India and the Gospel, a Protestant missionary of Central India, candidly says: “I have met with native Christians who have been baptized, some on the eastern, some on the western coast, and others at some southern stations—lamentable to say, they were not to be known from the heathen but in name.” Mr. Marsh declared some years ago in the English House of Commons, speaking of Indian converts generally: “They are drawn from the Chandalahs, or Pariahs, or outcasts—a portion of the population who are shut out from the Hindoo religion, and who, being condemned to the lowest poverty and most sordid occupations, are glad to procure by what the missionaries call conversion whatever pittance they are enabled to dole out for their subsistence.” But it appears that the bad character of the Protestant converts has even a more disastrous effect than that produced on the reputation of their sponsors. Mr. David Hopkins, of the Bengal Medical Establishment, in his work on India, asserts, in reply to some overzealous advocate of Protestantism, “the outcasts have indeed joined the missionaries, and have appeared as of their faith; but the conduct of these outcasts has generally proved that they professed what they did not feel, and has considerably influenced the higher orders in their prejudices against Christianity.”
If we proceed still further, we will find from these reiterated complaints of the influence of Protestantism in the East, how much it perverts whatever sense of natural justice may remain in the heathen, and, by appealing to his basest passions, renders him an object of contempt and mistrust even to his less enlightened fellows—for there are few of the Indian population so mentally obtuse as not to recognize the rankest hypocrisy and mendacity, though they be covered with the garb of religion. How far such men as Dr. Butler is justified in claiming three hundred and fifty thousand native Christians (Protestants) as the result of sectarian teaching and zeal in India is not easily determined. In 1850, General Briggs noticed that the missionaries reckoned but one in every six nominal converts as church members; the Rev. Mr. Ward, a missionary, states that of the number of converts of every sort reported to the home societies not one in ten is actually converted.[193] A writer in the United Service Gazette, who had served as an officer in India in 1856, declared that, though the missionaries reported their disciples by thousands, an omnibus would hold all the sincere native Protestants then in the peninsula, while a later authority, Rev. E. Storrow, in his book on Indian Missions, etc., is not willing to claim more than one-fifth of all the so-called converts as Christians even in his indefinite sense of that term. Following the Storrow method of computation, therefore, and applying it to the doctor’s tables, we arrive at the following results: There are at the present day three hundred and fifty thousand men, women, and children in India claimed to belong to the various denominations, seventy thousand of whom Mr. Minturn, in his From New York to Delhi, emphatically says “are mostly of the most degraded classes,” and no less than two hundred and eighty thousand who disgrace the name of Christianity by debauchery, theft, hypocrisy, and immorality of every sort in its most degrading shapes. Of the former we freely accord to Methodism six hundred, and of the latter four times the number.
But Dr. Butler has many arrows in his quiver to be discharged against that target of sectarian animosity, Romanism, and other claims to public sympathy and patronage broadly set forth in his manifold tables. It is the question of education, and on this his figures assume a prodigious magnitude. The Methodist day-schools in India, he tells us, number one hundred and sixteen, the teachers two hundred and thirty-four, and the pupils four thousand four hundred and sixty-two. If these children were all Protestants, it might indeed be a source of some congratulation to his friends, but unfortunately only a little over a thousand of them attend Sunday-school, and the balance, considerably over three thousand, are being “educated” to stigmatize the Methodists themselves as infidels, and to deny the first principles upon which all religion is founded. That this, though a startling view to some persons, is nevertheless a correct one, we have the most indisputable Protestant evidence, and what applies to the Methodists in particular, is general to all the sects in Hindostan; who, collectively, are said in Table II. to be educating one hundred and thirty-seven thousand children, of whom more than one hundred thousand are not brought up in any form of faith known to Christianity. “The colleges of India,” says Major H. Bevan, “receive fanatical idolaters, they disgorge only hypocrites.”[194] The author of Tropical Sketches avers, in allusion to the same institutions, “the results have been great intellectual acuteness and total want of moral principle; utter infidelity in religion, etc.” According to the Parliamentary reports, out of over seventeen thousand pupils educated at the public expense, only three hundred even professed the religion of the state. At Benares, where there are fourteen missionary schools, not one conversion is reported; and the Rev. Mr. Percival, in his Land of the Veda, goes the length of saying that “in almost every part of India the spread of the English language and literature is rapidly altering the phases of the Hindoo mind, giving it a sceptical, infidel cast,” while the Rev. Mr. Clarkson goes further, and adds: “Some have argued that the Indians, by receiving an education which undermines their superstitions, are being prepared for the reception of Christianity. We believe that they are being prepared for occupying a position directly antagonistic to it. Several documents from missionaries at Bombay, Poonah, Surat, Calcutta, Delhi, Madras, and Benares corroborate all that I have stated.... None can doubt that infidelity in its most absolute sense is on the increase. There is no connection between the natives ceasing to be Hindoos and becoming Christians.”[195] Dr. Grant also gives his testimony of the effects of missionary schools: “It is the universal confession,” he says, speaking for his brother missionaries, “that but very few of the children so educated embrace the Christian faith”; and even the orphans, we are told by Count Warren, “when they grow up, all return to the religion of their ancestors.” Lastly, the Indian correspondent of the leading organ of public opinion in England thus sums up the whole question:
“Missionary schools do not make more converts to Christianity than Government schools. A most zealous missionary in India assured me, with tears in his eyes, that, after twenty-five years’ experience, he looked upon the conversion of the Hindoos under present circumstances to be hopeless, without the interposition of a miracle.”[196]
We pause here, for the subject becomes too deeply painful for contemplation, even at a distance. To think that, in this age of boasted civilization and religious progress, one of the fairest portions of the habitable globe, filled with millions and millions of our fellow-men, in many respects at least our equals in natural gifts, should still not only be ignorant of the worship of the true God, but that, through the instrumentality of the ministers of the discordant, jarring Protestant sects, and from their desire to forward their own selfish ends, the natives, instead of being taught the beauties of Christianity, are actually led to deny even the existence of a superior power, and by the miserable examples set before them, are forced to despise and hate the very name of Christ’s followers. We arraign Protestantism of this great crime, and we ask the serious attention of every candid man, no matter what may be his religious opinions, to the authorities above cited in support of our indictment. The British Government, through its armed mercenaries and no less corrupt civil officials, have doubtless inflicted dire and manifold cruelties on the Indians, but the evils perpetrated by the sectarian missionaries of this country and Europe on those unfortunate people are beyond all comparison greater, for they are more far-searching and permanent. Human laws and agencies may strip a conquered nation of its wealth and liberties, but it requires the aid of the missionary and colporteur to rob it of even the semblance of religion and morality, and by the means of what is so falsely called “education,” to plunge it into the depths of unbelief and complete spiritual degradation. This is what Protestant England is endeavoring, and, as we have seen, with some success, to do in Hindostan, and in what the generous but easily-duped people of America are endeavoring to rival it. To christianize, in any sense, the Hindoos has been found an impossibility by the well-paid and well-fed sectarian missionaries, so they are now trying to earn their salaries by utterly demoralizing the people they have failed to convert.
They are aided in this by the active countenance of the dominant power, by no less than twenty-seven distinct societies, and have at their disposal unlimited funds; a great portion of which is made up of the annual contributions of the people of the United States. Of the five and a quarter millions subscribed by the various Protestant societies of the world in 1871, considerably over a million and a half of dollars came out of the pockets of Americans, as we learn from Table IV., and doubtless money will continue to flow into the coffers of these organizations as long as they can continue to delude the charitable by false hopes and bombastic reports of missionary successes. We are not of those who are disposed to consider the conversion of souls from a commercial point of view; on the contrary, we are rather in favor even of the lavish expenditure of money, if by that means we can win men to Christ and to the inheritance of his kingdom; but when it becomes an instrument to rob the parent of his child, to convert the heathen not through his mind but his stomach, to bring Christianity into disrepute by sustaining the dissolute and degraded, to pervert the mental gifts of Providence by teaching the heathen that all religion is imposture,[197] and by supporting and sustaining thousands of lay and clerical officials who are as destitute of real sympathy for the pagan as they are ignorant of the first principles of Christian charity and responsibility—all of which it has done and is doing in India—we consider that it may justly be asserted that what was meant for a blessing becomes a curse to the donor as well as the recipient.
Dr. Butler in one of his tables shows that the Catholic Church missions, embracing nearly nine millions of Christians, expend less than a million dollars annually, while those of the Protestant sects, ostensibly counting about a third of that number, cost five and a half times that amount, and would have us believe from this that Protestantism exhibits more vitality and zeal in the cause of religion than does the church. But the contrary is the fact. Unlike the sectarian, whose inducement arises out of and is in proportion to the amount of his salary, the Catholic missionary goes forth into the pagan world, without money, friends, or family encumbrances; he forsakes all comforts and material pleasures to preach Christ crucified; his energy is not of the earth, earthy, his inspiration is from a power higher than that of man, and as his life is one long-continued sermon on temperance, forgiveness, and self-abnegation, his success is always in proportion, not to the money employed, but to the sanctity of the preacher. He does not distribute badly translated and often unreadable copies of the Word of God, “in thirty-seven languages” as claimed for the Protestants by Dr. Butler, to persons who can neither read nor appreciate them; but, living sparingly, dressing humbly, and conforming in all respects his daily practice to his clerical professions, he wins to the standard of Christ the rich as well as the poor, the ignorant pariah as well as the learned and disputatious pundit. Even Protestants, missionaries at that, have seen through their prejudices, the uniform success of the Catholic teachers, and while their system does not allow them to imitate their example, they have nevertheless borne unwilling testimony, and therefore more valuable, to the superiority in point of morality and ability of the servants of the church. In India to-day, even Dr. Butler is forced to admit there are close on a million actual practical Catholics, with hundreds of churches, and a ministry of foreign and native priests amounting to seven hundred and seventy-nine, who are supported at an expense to the Society de Propaganda Fide of twenty-eight thousand dollars, while their schools, numbering according to the Catholic Register of 1869 one thousand, contain over thirty thousand native pupils. Dr. Butler has called our attention to his tables, we have given them serious attention, and have even taken his own figures as thoroughly exact, and we have come to the conclusion that he must either have had a very limited appreciation of the perspicacity of his readers, or recklessness of character in thus exposing the hollowness of Protestant professions of progress, superinduced by the complete failure of himself and his co-laborers to vitalize in the far East the decaying body of Protestantism, which is so fast degenerating into materialism and scepticism in the West.
There are one or two points more, overlooked in passing, of which we wish to take note. Dr. Butler has included that part of Farther India in his tables, which will help him to swell the number of his converts, and excluded that part of it in which the Catholic religion flourishes. Include the whole, and you add 500,000 to the number of native Catholics in India. Again, he repeats the unmeaning, silly twaddle which we hear without ceasing from writers of the same sort, that Protestant missionaries make real Christians, Catholic missionaries only nominal ones. Methodist religion consists in emotion and excitement, the most unreal of all things. So far as it is worth anything, there is far more sensible devotion, although of a more quiet and sober kind, among Catholics than among any class of Protestants. But this is not the essence of religion. To be a Christian is to believe the revelation and keep the commandments of God. Whoever says that Catholic missionaries do not carefully instruct their converts in the doctrines of the faith and in sound morals, and endeavor to make them both pious and virtuous, is either a slanderer or the dupe of some slanderer. Let every one who wishes to know the truth read the work of Dr. Marshall, and ponder the evidence he has collected. Dr. Butler’s effort to weaken its influence, like every other attempt of the same sort, has proved abortive.