tihvaxy of Che theological ^tminavy PRINCETON . NEW JERSEY FROM THE LIBRARY OF ROBERT ELLIOTT SPEER BV 3280 .B4 W54 1895 Wilder, Robert Parmelee, 1863-1938. Christian service among CHRISTIAN SERVICE AMONG EDUCATED BENGA! '^O", 0^ FEB 2 1959 Logical s£^ ^ ROBERT P. WILDER, M. A. " The lamp thereof is the Lamb. And the nations Bhall walk amidst the light thereof.'* Printed for private circulation. LAHORE : CIYIL AND MILITARY GAZETTE PRESS 1805. CHRISTIAN SERVICE EDUCATED BENGALESE. CONTENTS. CHAPTER. PAGE, I THE FIELD ... 1 IT THE METHODS ... ... 5 III THE UNCONVINCED ... 14 IV THE CONVINCED ... 31 V THE STORY OF SURENDRA ... 54 VI DISTRICT WORK ... 61 YII THE DEEPENING OF SPIRITUAL LIFE 67 APPENDIX 77 PREFACE. This little book is written for the many friends in America and in Great Britain who have taken a prayerful in- terest in my wife and myself, and have made loving inquiries concerning our work. A very busy life in this trying climate renders a large correspondence impossible, so we ask each friend to receive this letter in place of a personal one. As you read its pages, fray fervent- ly for the work and for us workers. '*' The supplication of a righteous man availeth much in its working. Elijah was a man of like passions with us, and he prayed fervently that it might not rain ; and it rained not on the earth for three years and six months. And he prayed again ; and the heaven gave rain, and the earth brought forth her fruit." Egbert P. Wilder, KolhapuTj S. M. C, March 1895. India. CHAPTER I. THE FtELD. There are in Calcutta 3,900 college stu- dents, aud in addition 3,000 wlio are study- ing for admission to the colleges. Many of these 7,000 bright fellows come up from Mofussil towns and villages. Calcutta is to them what New York is to the boy from the countiy village at home ; or what London is to the Yorkshire lad. The Bengalese youth enters India's capital with eyes wide open. A new w^orld is before him. He sees the magnificent Government buildings, the strong fort, and the exten- sive shipping. As he walks during an evening along Harrison Road, his eyes are dazzled by the electric light. He is amazed by the power and wisdom of western lands 2 THE FIELD. and he longs to know the secret of tlie Sahibs' greatness. On the Sabbath he joins the crowd leading to an open square and listens ^vith them to the old, old story. He soon understands that the Sahib is speaking of the \yestern religion. The words are strange ; they tell of One who died and rose again. After the address the student approaches the siDeaker and asks for a personal interview,' and the work has begun. As their minds are recepti^'e to the daily teaching of western science, just so are they receptive to the religion of the West. Can there be a grander field ? Some of these men are in Mission Colleges where the truth is taught them system- atically. Some are in messes, i.e., student lodging houses, which are regularly visited by missionaries. Some are in Hindu, or in Brahmo Colleges ; or in homes where Christ is seldom named, and where when He is named He is robbed of His divinity. In a few years these students will constitute the brain of Bengal. They will be in- tellectual centres in their towns, and THE FIELD '^ leaders of public opinion in their villa^'es. Bat these 7,000 comprise only part of oar field. There are many thousands more of ex-students ^vho are to be found in Government Offices, in business for them- selves, as teachers, or out of employment. The last class, the unemployed, is a large one. Its members are embittered against English society in general, and against the Government in particular. They complain because there is not an official position read}' for everj' B. A., and they agitate. There is, on the whole, no class which stands in greater need of the Gospel of the good news of present salvation. Some of these ex-students are graduates of Mission Colleges ; but w'hen the doors of the Institution closed behind them, they ceased to read their Bibles, and are outside the sphere of Christian influence for the most part. And yet their apathy is no bar to an approach ; for we have splendid opportunities of building upon the founda- tion of Scripture knowledge laid in youth. One of this class said to me that he wa& proud to state that he had been a pupil 4 THE FIELD. of Dr. Duii'. These graduates are acccsi- ble ; and our words may be used by the Holy Spirit to bring them into the light. Some are hostile to Jesus because of harsh treatment from Europeans. Some are self- satisfied and indifferent. Some are poisoned by western infidelity. Others reject Chris- tianity for fear of persecution. All know Englisli more or less, and all need our sympathy, prayers and labors. CHAPTER II. THE METHODS. Experience has demonstrated that a.n excellent method of reaching these men is by means of lectures delivered both in and out of doors. On every day, or on every other day, a period is set apart by each mission college for Bible instruction. In addition, other lectures are delivered in college halls and other buildings at stated intervals. The most interesting work out of doors is done in Beadon Square and in College Square every Sunday afternoon. In the former square, the Free Churcli of Scotland workers have labored about 14 years ; and, here, one may find every Sunday afternoon 400 English-speaking men list- ening to the Gospel. The College Square <> THE MTTHODS. gatherings are not so old ; but the work is a most important one, since many men from non-Christian colleges are regulax'ly assembled. I myself have employed this most practical method, and, since my arrival in Calcntta in July 1893, have delivered 85 addresses to educated natives in Calcutta. The pen is a mighty instrument in evangelization. Literature of the right kind is a powerful agency. India offers a great field for usefulness to a Christian man or woman possessing literary talent. Many tracts and papers handed me for ^circulation I have hidden out of sight ; because they either approach the Hindu from a European stand-point, or contain incidents and illustrations which a Ben- galese cannot possibly appreciate owing to his education and environment. There is now pressing need of literature wa^itten by men who are in touch with the educated classes. Reprints from Europe and America do not meet the case. It is my purpose to employ this method more than I have done hitherto, having been urged THE METHODS. 7 to prepare papers for edncated Hindus, and to write a tract on " The Divinity of Onr Lord." Educated men can be reached in their homes, or in their messes. Sometimes one does not receive a hearty welcome : on other occasions one is overwhchiied with kindness. On one occasion. I addressed 20 students in a mess for an hour and a half. Their attention was splendid. Several questions were asked nie in a friendly spirit. Later I was escorted to a room and seated before a table of mangoes, gaavas, plantains, sweets and soda water. 1 was driven at their expense to and from the mess. They even paid the gharry fare. It was useless to remonsti-ate, for they would show their gratitude. In my judgment the most important method of all in reaching students is by means of private interviews. There are several advantages in this method. In the first place, quiet. In the Hindu home, or in the mess, it is almost impossible to have an uninterrupted interview. 8 THE METIIODS. In the second place, in one's heme one has no fear of spies. When Jesus said to the first two disciples, " What seek ye ? " They replied, *' Rabbi, where abidest thou r " Men are coming and going. We long for the quiet and privacy of Thy booth. Christ respected their reserve and invited them to His dwelling place, and in the twilight of that -wonderfnl evening they opened to Him their hearts and He revealed to them Him- self as the Messiah. Nicodemns, also, it will be remembered, came to Jesus by night. Let us remember that John, Andrew and Nicodemus were men, these students are lads ; how much stronger the argument for privacy for them. The students discuss the religion of the foreigner — the religion which, if embraced, will make them outcasts. Do we not clearly see the advan- tages of privacy ? One of m^^ enquirers told me that he had called before, but found that I was reading with another student and did not wish to interrupt. This statement suggested the gain of taking men one at a time. Another interesting case is in point here. THE METHODS. One day five men came to see me at the same time. AVe studied together the re- snrrection of Jesus. One of the men was foolish!}- argumentative. I had known him well for several months, during which time he had read with me all of St. John's Gospel with the exception of one chapter. When alone with him we had most earnest and helpful talks together; but when others were in the room he changed his attitude radically. In the third place, in one's own house helps are near at hand ; books of reference are within reach to meet any inquiries or difficulties. My experience has been limited ; hence it is with some hesitation that one so young in the work offers suggestions upon the subject, " What is required of the worker." The paramount importance of tlie theme is my excuse. First, accessibility. If the Babu comes two or three times and finds the worker ab- sent, he may never come again. Set hours are not enough, Students will not always remember hours. They wish to come when 10 THE METHODS. they feel inclined. I began by naming hours ; bat now men find the doors open all day. They have come as early as 6-30 a.m. and as late as 9 p.m. Between 10 and 2 few students ever come ;, but this is the time for graduates who are men of leisure. Hence it seems to be of importance that two should work together. While one is delivering a lecture, or visiting a mess, the other can remain at home to receive visitors. Fre- quently I have been prevented from delivering lectures for fear lest I should miss men who seek personal interviews. For these and other reasons, since leaving Calcutta, Mr. Max "Wood Moorhead of New York City has been co-operating with me. Secondly, time. It takes time to deal with men ; for personal interviews cannot be rushed through. Thirdly, sympathy. It is all important that men be won and held. Formality, impatience, irritability, ridicule, or unfair- ness in argument are most disastrous in effect; and any one of them will defeat one's end. I know, personally, an intel- ligent and open-hearted student who THE METHODS. 11 said he was lost by some missionaries because of their unfairness in argument. Fourthly, knowledge. Not only of Hin- duism, Mohammedanism, Brahmoism, and all phases of modern unbelief; but also, and I might add, chiefly, knowledge of the Bible. Once Hebrew was of use to me when a Mohammedan Qazi expressed a wish to refute my arguments in the original. On handing him the Hebrew Old Testament, I discovered that he actu- ally knew less than my little ; for he did not know a word of Hebrew ! I had hoped to make use of my knowledge of Sanscrit. To my surprise, few students whom I have known have even a rudimentary know- ledge of their sacred language ; and not a single one whom 1 have known can be said to be a thorough Sanscrit scholar. My hand illuminated text of the Bhagavad- gita has gathered dust on the shelf where it lies. Before sailing from America I made a study of Hinduism. Imagine my surprise to hear a college student say, *' We cannot talk with you about Hinduism until we have studied it ! " 12 THE METHODS. " Are joii not tanglit it in your homes ?*^ 1 said . "No," he replied. I did not waste my precious time teaching him Hinduism; but I preached Christ. I would not be understood as under-rating the value of a careful study of Indian classics and oriental religions. All knowledge is useful. My little knowledge of philosophy and Hinduism, I use to silence opposition. There is one line of argument which I always use to clear away the misapprehen- sioQ that Krishna is equal to Christ ! If a worker knows his Bible he will get inter- views. A student said to a missionary, "Your explanation of John 1 : 1 — 14 was satisfactory ; for this reason I have decid- ed to read the Bible with you. Many have tried to explain the meaning of that passage, but yours is the only satisfactory explana- tion." The one who can interpret the Scriptures most lucidly and forcibly will be most successful among these men. " The opening of God's words giveth light." Fifthly. The Power of the Spirit. In speaking of a missionary, a Brahman stu- TBE METHODS. 13 dent said, " He has got something. I see it iu his face. I am "willing to become a stone if I can get that." If we are fully saved, men will find it out. If we have full buckets, some will come and drink the water of life. A present salvation appeals to them : saltation from the power of sin as well as from its penalty. An old Babu said to me, " Christ and Krishna are the same." I replied, '" Has Krishna saved you ?" *' No," he answered. The only hope of reaching such a man is to demonstrate by our lives and lan- guage that Jesus has saved us, and is keep- ing us from sin. CHAPTER III. THE UNCOKVINCEf:. During a period of seven and a half months I have had 854 interviews at my honse ; 43 of this number were with Chris- tians. Men from the folloAving colleges have called to see me : the General Assem- bly of Scotland's Institution, the Free Church of Scotland's Institution, the London Mission College, the City College (Brahmo), the Presidency College (Government), the Eipon College (Hindu), the Metropolitan Institution (Hindu), St. Xavier's College (Roman Catholic) ; in addition I have also had visitors from four schools. On a single day I met in my study men from seven educational institutions. A number of those -who have called are graduates who are either THE UNCONVINCED. lo^ employed by Government, or arc foUowIug their respective professions. Lawyer, doc- tor, teacher, and Government emplo3-ee have come to see me. These men are of many minds. They may be grouped into twa main ciah^scs, the Unconvinced, and the Convinced. Under the Unconvinced, we find the fol- lowing four classes : 1. The Indifferent. 2. The Hostile. 3. The Honest En- quirers. 4. The Partial]}' Convinced. 1. The Indifferent. — This class is the greatest. An Indian Christian Professor S. Satthianadhan, M.A., LL.B., says : " The one sole ambition of an educated Hindu is ' to get on ' in life by secur- ing the best paid Government post within his reach. As a consequence we have a great deal of apathy and indiffer- ence characterizing the majority of the educated classes. Mere secular education, therefore, has not been an unmixed good. If my practical acquaintance with young India has convinced me of anything, it is that education is the last thing with which to reirenerate India. The educated 16 THE UNCONVINCED. Hindu uo longer opposes Christianity : he patronizes it. He tells you tliat he ad- mires and reveres the character of Christ, find that, if needed, he is ready to give our Lord and Master a place in his pantheon. The greatest obstacle at present to Chris- tian progress in India is, therefore, the apathy and indifference that characterize the educated classes. There would be greater hope for Christianity in India, if there was more downright earnest oppo- sition to Christianity from the educated classes." A Bahu applied to me one day for help in securing an appointment. I refused. He then asked to read the Bible with me. I told him that his motives in reading the Bible must be spiritual, and that he must not come to the study in the hope that ulti- mately he would secure a good Government position. He began and continued com- ing, despite the fact that he was convinced that he could expect no temporal help. When we had read together 21 chapters of St. Matthew's Gospel, it was evident ithat he could not shake off the truth THE UNCONVINCED. 17 learned. He seemed much impressed by the solemn words which I spoke to him upon the reading of the 22nd chapter of St. Matthew. When I left Calcutta for !Mussoorie, he wrote me of continued interest. Out of all Avho have come, very few have sought financial help. Their indiffer- ence is due to distrust of all religions, because tbey distrust Hinduism, or to ignorance of the Christian faith, or to lack of time for investigating, the claims of Christianity. After a few interviews with the indifferent, they will, if not con- vinced, either stop coming or pass into the second class, the hostile. 2. The Hostile. Two men of the first class c-ime and asked me to speak of my travels. I did so by telling of the mission- ary movement among the American Col- leges I had visited. One came again, much to my surprise, and asked me to speak about ray travels in Denmark. I told him of my meetings in Copenhagen, of the deep religious interest shown by members of the aristocracy and by stu- dents. I spoke of the Danish students 18 THE UNCONVINCED. "wlio had consecrated tbeir lives to ^''hrist's service in foreign lands. The next time I saw this man he was bitterly hostile to Christianity, even to the point of defending the Bhagavadgita vehement- ly. Instead of arguing, I read to him from Justice Telang's Introduction to the Bhagavadgita, which proves that the Krishna of the Gita is inconsistent in his statements. Justice Telang lived and died an ortliodox Hindu. Then I pressed home the claims of Christ. One day after arguing earnestly in favor of Hinduism, he said, '■ Let us read the life of Christ. Which is the shortest Gos- pel ?" I replied, "St. Mark." We have been reading St. Mark ever since ; and w^e have had about thirty earnest interviews. At times A — 's hostility has been painful, especially when Mrs. Annie Besant was in Calcutta. But he continued to come, and I continued to give to him God's Word. That the hostile class is not hopeless will be seen >;y an interview which I will relate. One day, after reading from St. Mark's Gospel, I prayed. A— seemed deeply THE- UNCONVINCED. 10 moved. He said, " When you pray do you imagine Christ before you as He was on the cross, or preaching on the maidan, or as rising from the dead ? " He continu- ed, " I have made resolves to be good and then I have broken them by l}^ing. After having fallen into sin I vras so ashamed that I could not draw near again to God in prayer. Once, when young, I was in trouble, and I vowed to God that I would never touch meat again." " But," he added in a discouraged tone, " I have broken these vows." I said, " You cannot carry out good re- solutions in your own strength. If Christ is allowed to enter your heart, you will be kept by Him." ' • I do not understand this," was the reply ; " for many missionaries sin grievously. Why are they not kept ? " " Both a babe and a man have life. The former creeps on the ground and gets soiled ; the latter walks erect and keeps clean. Give the child time to grow. Those who, as you say, sin so grievously, are only babes in Christ," 20 THE UNCONVINCED. Up to the very last of our stay lie came to see me, and before my final departure from Bengal we had an earnest interview. After having met tlie arguments which he again brought up in defence of Hinduism^ 1 spoke of Christ and Plis words, and said, *' You must remember that tbe words I speak to you are not my words. It is Him you have to deal with, and not me." He looked at me very strangely, and said, " I do not know why we are coming to you; for you oppose our religion and talk only about Christ. But v/e are coming. I do not know why." For fifteen months he has kept coming to see me. Outwardly he is still hostile to Christianity. Last month, this man took bis examination for the B. A. For a man of his force and character, there will doubtless be a position of far reaching m- flueiice among his countrymen awaiting him. Notwithstanding his personal pre- judice against Christianity and my uncom- promising exposure of Hinduism, he was driven under the constraining influence of the Holy Spirit to follow me up ; and I TBE UNCONVINCED. 21 confidently expect that God will continne to trouble Lim until lie finds rest in One who said, " Let not your heart be troubled: ye believe in God, believe also in Me^ 3. The Honest Enquirers. Various providences such as the loss of a loved one or a severe illness drive men out of the hostile class into the above class. One morning, a man who had had a severe attack of fever and who had lost two rela- tives by death, came to me in great ex- citement with the questions: "Where is hell?" ''What will become of those who die without hearing about Christ ? " I replied to him, " Leave your cousins with God who is both just and merciful ; but make sure of your own salvation/' Shortly after this episode a student came to me in great trouble : a few days before his wife had died ; to-day he had heard of the death of a dear uncle. His earnestness seemed evident as he knelt by my side in prayer. Frequently men are awakened to honest enquiry by an address. A fourth- jear Mohammedan student came to see me 22 THE UNCONVINCED. after liearing an address T^liicli 1 liad delivered. His questions on the Divinity of onr Lord and on the Trinity were fair- minded, and. his conduct w^as courteous. He gave me the impression of a man in search after trntli. Covering a peinod of fifteen months I have had occasional visits from a most interest- ing enquirer who has been thinking about Christianity five years, and has had no religion fcr four. He had even thrown away his sacred thread. When I first knew him, he was living with a Crahmo, but, at present, he seems to have given up all leanings towards the Brahmo Somaj, and has left both the Brahmo home and the Brahmo college. Drifting, drifting away from Hinduism and Brahmoism, willinc: to read the Bible with me and willing to attend church. How hard it is to leave him and others like him who are near the kingdom, and yet not in it ! 4. The Partially Convinced. Among honest enquirers, I have found those who jDlace Christ on the same plat- form with Krisbna, and those, on the THE UNCONVINCED. 23 ether hand, who regard Jesus as superior to all teachers, including the Hindu Avatars, but yet as not divine. I here quote from a letter which a fourth year student ■wrote : — " I am ' a heathen Hindu ' as you Christians designate us. I have much admiration for ray own religion." He writes most bitterly against many missionaries, and his attacks are especially directed against one who came to work for a few months among educated natives. " Indeed sir, has so far exasperated the natives that he has driven the missionary cause in Bengal a few years back." I invited him to call to see me. He came- with a student from a Hindu college. They attacked missionaries, and, in defence of their position, quoted the words of a missionary who said to a room full of students : " If Krishna w^ere here to-day, he would be locked up in Alipore jail." " Sir, such remarks alienate us." I preached Christ to them, instead of criticising their gods. They could not see the necessity of the Incarnation and Atonement. 24 THE UNCONVINCED. A few days after, lie brouglit me tlie Moha-Mudgara of Sankara Acharya. I asked, " What does Hinduism lay down as essential to salvation ? " Not receiving any answer, I proved to him the superiority of Christianity over Hinduism. " Ah, I see, " he replied a little scorn- fully, " you can sin as much as you like, and yet God will save you ? " "No," I replied, "you cannot. Re- pentance must precede salvation ; John the Baptist, St. Peter, and the Lord Jesus all emphasize the necessity of repentance." " In those days cometh John the Baptist snying. Repent ye; for the kingdom of heaven is at hand." " Repent ye therefore, and turn again, that your sins may be blotted out." " Except ye repent, ye shall all likewise perish." He replied, " Then you are saved by works, that is, by repentance ? " " Listen to me," I said, " and I will clear away the misapprehension in your mind : A physician refuses to under- THE UNCONVINCED. 25 take a case unless the patient promise to lead a life of correct moral habits. When the patient has ceased the violation of nature's laws, he receives medicine, and in due time he is cured. What cured him?" " The physician, " was the prompt reply. "Who has cured me? Jesus. But before He undertook the case," I went on to say, "repentance was necessary on my part." I then spoke to him of the Atone- ment. A few days later he brought to me Babn Keshub Clmnder Sen's views on the divinity of Christ. When I proved from the Bible that Jesus claimed equality with the Father, he said that a great man in India lost himself so much in God that he claimed identity with God. Afterward he told his followers that he was mad when he made the claim ! I replied, " Christ maintained this claim throughout His ministry. He never retract- ed. He never told His disciples that it was a mistaken claim. Hence He must be God, or an arch-deceiver." 2G THE UNCONVINCED. "Bat we do not like to speak so hard of the pure Christ as to call Him a deceiver. He probably lost sight of self so much as to lose Himself in God. " " That might be possible in India," I replied, "where pantheism prevails. Jesus was a Jew, and the Jews were severely monotheistic. The Jewish religion does not point to the loss of individuality; but, on the contrary, it honors individuality and ennobles it." " How do we know that the Gospels give us the exact words of Christ ? The dis- ciples may have misstated, or misunder- stood Christ's sayings. " I replied: "His enemies as well as His disciples understood that Jesus claimed equality with the Father. He allowed men to worship Him, a thing which none of His disciples allowed — a thing which even the angels did not allow." We continued the discussion about the divinity of Christ until he was silenced. He urged me to see P. C. Mozumdar who might better explain Keshub Chunder Sen's position. When this young man called upon me THE UNCONVINCED. 27 the next time, lie admitted that I had proved the divinity of Christ; but said he, " I cannot understand it. " " You look," said I, " at the divinity of Christ as an outsider : I from within. You study the Sun of righteousness with closed eyes, by hearing lectures on spiritual as- tronomy ; I with open eyes. " I kuow tliat Jesus is divine, because my spiritual eyes are open to see Him : 1 am saved." " Our religion saves." " Are you saved ? " "No. We are seeking salvation." " I have found salvation," I answered. " Try ray physician. " "We have not yet tried our own," he. suggested, " But Jesus claims to be the only physician for sin-sick souls, ' I am the way, and th e truth, and the life : no one cometh vnto the Father, hut hy me.' And if another Saviour is found, these words are not true, and Jesus is not divine." " How are you saved ? " " By receiving Christ into my heart 28 THE UNCONVI^WED. throiigli faith, just as by opeDing the windows I receive light into my room. When He comes in, the darkness of sin departs." "Bat where does free will come in ? " was the rejoinder. " In opening the windows of my sonl, " I said. " I know of a Christian punkaivalla who had neither wealth, social position, nor learning ; but he had the gift of eternal life, because he had taken Christ at His word and received the gift, while some of you wiser (?) men do not." " But one mnst feel that he is a great fiinner before he can submit to the physi- cian," he added quickly. " Yes, but whether we feel much or little, the chief thing is to believe in the Physician and snbmit ourselves to Him." "If I follow Christ's moral teachings, will not that suffice ? " "No ; for you must first have the strength to do so. We are dead through our tres- passes and sins. We must have life before we can follow." I then spoke to him of