The Seeker

    Ye shall know the Truth and the Truth shall make you Free

— Jesus Christ (John 8:32)

Khristpanthi Ashram Benares

1. Position: a co-operative non-partisan Fellowship of all who confess Jesus Christ as personal Saviour and God.

2. Objects:

   1. Study of the Bible, of Hinduism, of early Church
   2. Purposeful creative thinking
   3. Adventures in faith under the Holy Spirit
   4. Indigenous expression of Christianity

3. Methods:

   1. Worship
   2. Fellowship
   3. Service
   4. Literature

4. Membership: Open to all Christians without distinct

5. Activities:

   1. Direct and frank evangelism especially among orthodox groups such as Pilgrims and Sanyasis as well as students and educated men.
   2. Retreats and Conferences
   3. Meetings and addresses of special character
   4. Manual labour and service to of the needy.

Gifts will be gratefully acknowledged.

Office — Working centre - Library and Reading room at:

129, Dashashwamedh,
R.C. Das
Benares
India

Printed by A. Bose, at the Indian Press Ltd, Benares.

This little occasional pamphlet will stand for:

1. Review and criticism of important events and opinions.

2. Advocacy of radical and independent thinking.

3. Encouragement of new experiments, progressive movements, ventures of faith and indigenous efforts such as:

   1. Christian Ashrams,
   2. Study of Hinduism,
   3. Indian form of Christian worship,
   4. An indigenous church in India,
   5. An Indian Christian Theology,
   6. Christian Literature etc.

4. Promotion of peace and concord among all men on the basis of truth.

5. Freedom and toleration.

6. Justice for the oppressed, neglected, deprived, weak and helpless.

Brief articles and concise opinions along the above lines will be welcome and published.

129, Dashashwamedh,
R.C. Das
Benares
India

Contributions will be gratefully acknowledged.

Why and How I Became a Christian

I was born of humble parents in the year 1890 in a tiny village near Sabhar a commercial centre 16 miles away from the city of Dacca, second capital of the Bengal Presidency. All the influences of society and environment were practically against my getting any education worth the name. But my father had a noble heart and a good intention. Against all traditions and to the surprise of all his fellow villagers he made arrangements for my education which would at least enable me to live a respectable life among an agricultural people. So early in my boyhood I passed through about half a dozen small Pathshalas and village Gurumahasayas and at last entered the Government aided Middle English School at Sabhar where after the usual period of study I passed my Middle Vernacular Exam, and secured a Government scholarship. My father was at once glad and sorry because in order to enjoy the scholarship I was to continue my studies in English in some H.E. School away from home. But he did not like the idea very much. However, being persuaded by my teachers who loved me sincerely and wished my welfare and progress he became reconciled to the idea of sending me to Dacca for secondary education. I was perhaps 13 years old when I was admitted in the K.L. Jubilee H. School, Dacca and took up lodgings in a students mess.

In my boyhood days I was perhaps a little too gentle and shy and had a religious turn of mind. All of which combined to give my parents and friends the false impression that I was going to be a fool in the world. However, they did not disturb my studies and did not cross my wishes because my pundits and the educated people of the neighbourhood spoke well of me and assured my father of my future prospects. Early in these days being disgusted with unsatisfactory surroundings I discovered within my breast a craving for a higher ideal in life. It was rather inarticulate. I always used to seek good company, loved religious meetings and conferences and had a great passion for Jatras and Rammangals - semi-theatrical performances representing the lives and deeds of great kings and religious heroes of ancient India such as Ram and Krishna, Ng father as a Vaishnava had some reputation of being a devout man and used to have fellowship with other Vaishnavas of the locality. According to the wishes of my father I read the Ramayana and the Mahabharata from beginning lo end. Shri Krishna, Sri Ram and Sri Chaitanya, the Central personalities of Vaishnab faith, were the objects of my devotion and worship. As I had a somewhat strong imagination the other gods of Hinduism except Saraswati (goddess of learning) had a second place in my heart because of their unsatisfying character. Though I had a passionate love for and a deep faith in Krishna, doubts often arose in my mind whether the Hindus were justified in worshipping the physical image of Krishna. Krishna to me was rather an ideal and with that I was for the time being satisfied. I remember to have heard from time to time Christian preachers but no definite impression was made upon me. I remember to have bought a few books from them most probably the Psalms and the story of Joseph and his brothers. These books appealed to my impressionable heart. But I am not sure whether I heard or read anything about Jesus at that time when I was in the village.

In the students mess where I was living in Dacca there w young man who had acquaintance with the local Baptist Missionaries also with the ministers of the Brahmo Samaj. He frequented both the Christian and Brahmo places of worship, attended their lectures and had conversations on religious topics. I liked his company and he began to take me with him wherever he went. By and by I became acquainted with the Rev. J.D. Morris and Rev. W.S. Page of the Baptist Mission and with the Rev. Gurudas Chakravarty, Amrita Lal Gupta and Bhai Banga Chandra Roy — three Brahmo ministers. Mr. Morris came to love me and began to take special interest in me. His pious life and noble character led me to revere him and I became a regular visitor at his place. He arranged a Bible class for both of us. My friend and I used to read the simple story of Jesus’ life and death, His wonderful words of life. I found them so real, consoling and lifesaving that these simple words began to take root in my heart.

However, I used to visit regularly the Brahmo Samaj also attend their Sunday services, hear their lectures and hold religious conversations with their ministers. Above all Bhai Banga Chandra Roy, minister of the New Dispensation Church, an old saintly man produced a deep impression upon me. I liked very much his sermons and prayers and devoured them eagerly. I was surprised to see that though a Brahmo he used to speak of Jesus more than Buddha or Muhammad and drew his texts from the New Testament more than from any other scripture. But what is most notable in my connection with the Brahmo Samaj is the fact that as a regular active member of the East Bengal Students Association (of Brahmo Samaj). I had the opportunity of studying a good deal of valuable literature on biography, religion, criticism, history, morals, poetry and so forth. I was a passionate lover of books especially books on morals and religion and read as many as I could from the Brahmo Samaj Library. I remember on one of the first occasions when I attended the Brahmo Samaj Sunday Service. 1 actually shed tears on hearing a most touching hymn. Their form of worship, hymns and sermons appealed to me most strongly. Study of Brahmo literature, constant attendance at their services and meetings and private personal inquiry as to what Brahmoism is resulted in a gradual and total collapse of my faith in Hinduism. Idolatry was now abominable to me. Shri Krishna became an inglorious personality enveloped in mythical mist. Nevertheless, Brahmoism had not given me anything tangible on which I could lay a firm bold. It gave me a vague idea of a spiritual Being, loving, beautiful and sublime. To Him, I was taught, every human being is individually responsible for right living and from Him alone one was to draw all inspiration and guidance in life. Buddha, Chaitanya, Christ, Muhammad and others were great prophets having a greater knowledge of divine things than ordinary mortals. They were our ideals and guides in so far as their teachings and actions tallied with reason and intuition. I tried to realise the presence of this God and tried to pray and worship in spirit and in truth. But to remove the uneasiness which destructive Brahmoism had created in me, I resorted to other means. I had heard about the Ram Krishna Mission and the Arya Samajists and my friend had already acquaintance with some people of these missions. To pacify my restless spirit I began to inquiry of their faith by reading and by personal interviews. Thus, I read a good deal of most fascinating but unsound literature on Neo-Hinduism. The Satyarth Prakash of Swami Dayanand Saraswati successfully shook my faith in popular Hinduism altogether. But later experience showed it was not an unmixed blessing. But their new ways of interpretation of Hinduism did not seem to me very conclusive and justifiable especially when I judged them in the light of Brahmoism. However, these contacts left some permanent impressions which were later on useful in my understanding of some of the deeper aspects of Christianity.

Gradually I discovered my friend who was almost always my companion was somewhat shallow and of a trifling nature. He sought for information regarding religion just to satisfy his intellectual curiosity. He tried to know only for the sake of knowing, not for applying his knowledge in life. Simple knowledge and not sincere action was his principle in the inquiry into religious truth. So gradually I came to dislike him and tried to avoid him whenever I could. I felt that as a man I must act according to the light that I was receiving. My friend also became somewhat suspicious of me and henceforth our mutual intimacy became loosened, and we remained friends only in appearance. This man gradually took the role of a social reformer and was a member of the Legislative Assembly of East Bengal.

My student friends noticed my movements and tested my attitude to religion. It became known to all very soon that I had no longer any real faith in Hinduism though I conformed to some of its rules and regulations such as bowing before idols, observance of the rules of caste etc. But I did all these only to avoid social disturbance. I broke caste secretly long before and could no longer believe in it. My relatives and friends devised means to prevent me from breaking away with Hinduism. But secretly and carefully I got on well though I often met with opposition and various troubles. Both my Christian and Brahmo friends encouraged me and gave me timely advice. My father tried to get me married several times but was not successful owing to my flat refusals. All through this restlessness of spirit and heart I was getting on well with my studies and practically became almost independent of all financial help from my father by securing government scholarship stipends at school and help from other sources. Such as subscriptions from classmates who were attached to me for my brains and good conduct. This independence of means enabled me to get on without any serious disturbance.

I became attached to Brahmoism and to Christianity almost simultaneously though during the earlier part of my residence in Dacca. I was inclined more to Brahmoism than to Christianity. Had I not kept with connection with Christianity (for which I thank God) perhaps I could not have become what I am today. There is sufficient reason for my partiality to Brahmoism at that time. Firstly it is indigenous in every way and so naturally appealed to my heart. Secondly it possesses a most excellent literature in the vernacular which, I believe, is the most effective instrument to change men’s opinions. Thirdly it offers a reconciliation of all the conflicting religions of the world though I discovered the fallacy of its eclecticism not very late. Lastly the Brahmo community is highly developed in point of education, morals and religion and is a pleasant halfway house between Hinduism and Christianity. All these attracted my attention to it. I hardly found any considerable: amount of good Christian literature and hardly frequented the Christian Chapel. I remember to have gone to the Bengali service once or twice, but it gave me hardly any satisfaction. Everything even the very atmosphere seemed to me foreign and alien to my taste. But it must be noted that I never broke my connection with Mr. Morris. I had made considerable progress in the study of the Bible. We used to have prayers together after reading the Word of God. All this wag exerting a secret influence upon my soul. Brahmoism stirred my whole being because it was more critical than constructive; while I found a sure and lasting consolation whenever I read of the gentle Jesus. I noticed there was something real and living behind the simple words of the gospels. Gradually the personality and character of Christ began to capture my imagination. I found that the words of the gospels were not merely dead letters but full of inspiration and power-above all soothing and lifesaving. As days went on a dignified, sedate but yet most glorious and dazzling ideal appeared above my mental horizon. I was experiencing the power and winning influence of the personality of Jesus. The gospel message gave me hope and gladness and supplied me with an ideal. But if it had ceased there I could not have been what I am.

The living word of God warned me of a serious fact in my life. The life and death of Jesus convinced me of the fact that God is not only loving, beautiful and almighty but that above all He is holy and righteous. The character that has been revealed through the gospel pages brought out my own character in its true colouring. It told me plainly that I was a miserable sinner unworthy of the Heavenly Father’s love and affection. My whole life became gloomy. At this time I was most unhappy not knowing how to relieve my pain. I had not yet understood the meaning of the death of Christ and so resorted to Brahmoism to seek for relief of my anguish. I thought that through sorrow and repentance I would be able to wash away the stain on my soul and secure God’s forgiveness. So I decided to accept Brahmoism not knowing definitely why, only thinking that thereby I would be able to quell the storm that had arisen in my moral life. This period of my life-about a year-was most unhappy, time for me. I tried but could not become a Brahmo. Not that any human force kept me back, but I felt a supernatural power always working within my soul, heart and spirit. It was somewhat later that I became clearly conscious that it was the ever living Jesus of Nazareth that was inwardly controlling my life.

All through this stormy period I felt that I must be honest and since with myself. True to conviction I must try my best to follow the light and the truth as far as I knew it. All through my inquiry about religious truth I used to pray and meditate for light and truth. True to the rationalistic principles of Brahmoism I could not take Christ or any other great man as my sole spiritual guide and ideal. But I was now finding myself unable to resist the influence of the Son of God. Often did I utter unconsciously and unwillingly the simple name “Jesus” when in despair and sorrow, often did I lisp the expression “in Jesus name” silently after a solemn and earnest prayer. Mr. Morris often spoke about Jesus, about his love and my sin, but he never persuaded me to believe in Christ or to become a Christian. He often advised me in his letters to follow the right and shun the false when I knew it. Often did I write to him almost unwillingly about my faith in and love for Jesus. Very soon I came to find in Jesus my personal Saviour my Friend. My Guide and Ideal. I believed because I could not help believing. In this conviction and experience I was helped by Dr. Lenwood of the L.M.S. who at that time was on a lecturing tour in India and visited us in Dacca. His main theme was Man’s sin and God’s redemption.

Now came another conflict in my soul between Brahmoism and Christianity. Brahmoism taught me to be critical. I felt I must not take Christ so easily. My faith in Jesus may be the product of a charm not necessarily an intelligent response to truth I must question Him and test Him. If He can stand the test I will accept Him or else not. This is a period of intellectual doubts, conflict and struggle. The supernatural element in Christianity was for a long time a great stumbling block to me, until through the agency of both human and divine help I was led to see that all true religion as such and especially Biblical revelation is inseparable from supernaturalism. The possibility of a special revelation was a knotty problem, but soon I was convinced that for a perfect, adequate and vital religion revelation was absolutely necessary. I believed quite sincerely that truth must triumph in the long run. So I applied this rational criticism against Christianity and Brahmoism alike. Under the pressure of this criticism my faith in Brahmoism came to pieces. I found Brahmoism is a mental abstraction and a philosophic speculation having little reality behind all its teachings and no organic unity amongst its principles. I discovered the unsoundness of its eclecticism. I found that it was Christianity divorced from the living personality of Jesus Christ and my surprise knew no bounds. It taught me that God is loving, but it overlooked that He is also holy and righteous which I learned at the feet of Jesus. It talked loudly of the fatherhood of God and brotherhood of man. But all this is meaningless without the Son hood of Jesus. Brahmoism stirred the depths of my soul, created a restless spirit in me but gave no adequate consolation and peace. It told me to repent and turn to God, but I was unable to work out true repentance. I often shed tears but found no peace, no assurance of God’s love and forgiveness. It increased my restlessness and dryness of heart. I chased after the shadowy ghost of the God of Brahmoism in vain. It eluded my grasp and I could not worship unless I created a God in my heart. But I was not to be satisfied with imagination. I wanted reality which would at once satisfy my conscience and intellect. Brahmoism hardly told me anything of the stain and impurity which blackened my soul and heart and dimmed my vision of God and defiled His image in me. Brahmoism hardly offered me an adequate means of salvation except a false repentance which has to be worked out. It tells man to go to God but does not undertake to remove the barrier between. Reason and intuition are the ultimate criteria of truth according to Brahmoism. Revelation is an absurd impossibility. Well did my whole nature revolt against such a system when I arrived at the age of discretion. Christianity I found to be the most national faith which satisfied the intellect as well as the deepest needs of the human soul. I tested Christ and found Him true and strong. In Him, I found my highest moral ideal and the perfect assurance of a Divine Reality who is our loving and just Heavenly Father. The purpose and necessity of Christ’s death on the Cross of Calvary became clear to me and as I looked myself on to Him through faith and trust and surrendered my will to His I found myself electrified with His spirit. My sense of guilt removed, the black stain washed away by the sacred blood of the Lamb of God. The heavens were opened as it were and a new vision of life crossed my mind. I decided to accept Christ as my Saviour and Lord publicly through baptism I told my father of my conversion and decision. He wept bitterly and apparently did not oppose. My friends and people also became alarmed and all combined to prevent me from, becoming a Christian. They offered me many strong temptations. To some of them I yielded. But Christ would not let me go astray, He raised me as soon as I fell because I looked up to Him even when I was falling. At last through the weeping and sorrowing of my parents and friends I was led nearest to my Saviour and was baptised in 1908 by the Rev. P. Noble of the Baptist Mission, Dacca.

“Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me. For I am meek and lowly in heart and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.” That gracious tender call of Jesus the like of which I have not heard anywhere else arrested my attention. The whole process of my conversion was completed when I became convinced of the legitimacy, authority and force of the unique claim of Christ when He says, “I am the way, the truth and the life, no man cometh to the Father by me”

My Aim in Life

Before I became a Christian I had no definite idea as to what work I should do in my life. My only anxiety then was to find out a moral ideal spiritual standpoint and when once I found that I thought, it would be all right with me. I thought rightly. It was after my baptism that in lonely prayer before the throne of God that I found out His will and purpose for my life. It was after cool deliberation and through God’s guidance that I arrived at the final decision with regard to my life work. I felt my humble life, all my energy and ability must be used in the service of my Master on whom I owe all that I am.

I have all along been much pained to see the degradation and misery of my own people. This huge body of people have for ages been subject to the tyranny of wrong custom and idea. The majority of them are poor, ignorant and morally degraded. My firm conviction is that no moral or spiritual dynamic less than the power of Jesus Christ is able to lift them up. The saving power of Christ, His love and inspiration alone can elevate them in any real sense of the term. So I felt I must hold up before them the Saviour and Ideal which I have in Christ and try to give the highest I know and the best I have.

My short residence in the premier city of India has given me a good deal of helpful experience. My daily contact with hundreds of young men of the Calcutta University and the educated men has convinced me that they have got no definite religious faith. They are practically religionless. Western education and civilisation have hopelessly battered their faith in their ancestral religion, but they have not accepted any other instead. It is high time that educated Indian Christians try to win them for Jesus.

I firmly believe that India will not be conquered for Christ unless and until educated Indian Christians take up the responsibility of her evangelisation and until an adequate indigenous Christian literature is produced. The feeling is widespread in India that Christianity is a foreign religion and so does not suit India’s genius. Indian Christians have to show by a harmonious combination of genuine Christian faith and true national life that the impression is not correct.

All these and other considerations have led me to give myself ap to the service of my Master. I must help by whatever little strength I have got in the extension of His Kingdom in this my native land. Though I believe that genuine faith in Christ and Christlike life are the primary requisites for a successful preacher of the gospel I would be the last man to minimise the great value and importance of good education, intellectual ability and sound theological knowledge. It is for this reason that I wish after getting my degree, to take a course of training in Christian theology and Comparative religion at the Serampore Divinity College.

I am thankful to God almighty that He has shown me the fountain of life and that through His grace I am daily advancing in Christian life through failure and struggle. No less am I grateful to my Missionary friends for their keen interest and loving solicitude for my welfare. Especially do I owe lifelong gratitude to the Rev. J.N. Rawson who has been a brother and a friend to me since my baptism. It is right that Christian Missionaries take so much care and trouble for converts who have to leave behind them home, friends and relatives for the sake of their Saviour. I believe if sufficient care is taken and Christian charity shown Christian younger will come forward and give themselves up for the glory of their Lord and Master.

Rajendra Chandra Das

Written in 1911 after baptism.

N.B. - The above statement is a description of my inward search and attainment. There is not much reference to incidents or circumstances relating to my conversion and life since then. I have a mind to write a supplement and call it “My struggle for truth, freedom and love,”, 129, Dashashwamedh, Benares, U.P. (India) R.C. Das, 18-7-1948.

Hindu Monotheism

III

We have seen that in the development of Hinduism one was evolved out of many - Monotheism out of polytheism. Two ways of ascent have already been described. Indra attained one status of Supreme God by survival and Siva and Vishnu invaded the original Aryan pantheon and established themselves as Supreme Lords displacing earlier occupants of Olympus. The integrated single God represents the third process. In order to understand this path of ascent to monotheism, it is necessary to study one peculiar religious phenomenon, perhaps universal in scope but of which traces are not so clearly seen outside Hinduism. The scaffolding remains in India and in Hinduism and this enables us to trace the steps in the evolution.

We have ample evidence in Hinduism that we start with tribes and communities each having their own Gods or God, Goddesses or Goddess. Primitive religion has no scruples in attributing sex to the ultimate and supreme. In all probability the matriarchal communities conceived God as a female, a mother and patriarchal societies - God as a male - father or Lord. In each community the primitive polytheism yielded place to primitive monotheism. In Dravidian India where the Society was divided according to the nature of the land occupied, and each land had a God or Goddess worshipped by the settlers thereon. The sea coast people, forest people, inhabitants of the mountains and deserter, cultivators and shepherds had each their own God. The Indian polytheism arose out of union of tribes and communities having their own single God or Goddess. The group worshipping Siva united with the group worshipping Vishnu and the united Group worshipped both Siva and Vishnu. Devi or Kali is the highest monotheistic expression of female polytheism and worshippers of Kali when they united with Saivites worshipped Siva and Kali. Now within the united group we perceive again a process of scaling the heights of new polytheism and reaching a larger and higher monotheism. Original Rudra and Vishnu or Yal are tribal gods relatively small in stature. But Siva and Vishnu who ultimately succeeded in establishing their Supremacy are cast on a cosmic scale. We have thus a Siva of original Dravidian tribes and a Siva - one Maheshwara. Western scholars have not perceived this phenomenon of Hinduism that its polytheism at one stage was made up of monotheistic tribal Gods - (re) the polytheism of Hinduism carried a congenital tendency towards Higher mono-theism for the reason that higher polytheism was made up of a group of monotheistic Gods.

We can trace this process in two or three aspects of Hindu Gods which stand in contrast with Jewish development of Godhead.

1. The Hindu trinity - Brahma Vishnu, Siva is an attempt to fuse into one Almighty God, three monotheistic Gods who came out at the end of three processes culminating in a single God, Siva, Vishnu, Brahma. These three Gods are fused into one God having three faces or murthis. The attempt failed because Siva, Vishnu, Brahma were too far set to fuse into each other. In any comparative story of the doctrine of Trinity in Hinduism and Christianity, these facts have to be kept in mind.

2. A far more interesting synthesis relates to matriarchal Goddesses and patriarchal Gods. The synthesis was effected by making the monotheistic female Goddess the wife of monotheistic male God. Siva and Parvati, Vishnu and Lakshmi, Brahma and Saraswati represent the process by which the unity between two tribes over worshipping Siva, Vishnu or Brahma and the other Durga, Lakshmi or Saraswati was effected. Every member of the Hindu Trinity has a female counter-part. In the case of Siva the unification reached a more intimate synthesis in the concept of Ardhanariswara - In the conception of an all God who partakes of the nature of male and female in one biological framework. When theology reflected on earlier monotheistic synthetic processes it evolved the theory that the male and female counter-parts of Hindu Trinity represent the knowledge and power aspects of a single homogenous ultimate personality. We are drawing attention to this aspect, in order to establish later the proposition that both Hindu and Christian concepts of Trinity fail to satisfy because they were unable to reach the idea of multiple personality of God. In the Advaitic and Vishishtadvaitic controversy Sri Ramanuja came nearer to the Idea of multi-personality though even he was not able to reach it. Ramanuja held that individual souls are personal centres operating within the larger personality of Vishnu - the individual souls representing the female principle. It is an interesting fact - the importance of which gains value in the light of modern, psychical researches that in the past our conception of divine personality was singular and homogenous and the conception of multi-personality was never reached except by means of logical and artificial synthesis lacking inner unity and psychological basis.

One in three and three in one are two aspects of the same movement. When we come across three factors which we feel better represent reality in synthesis we seek to trace them into a common matrix. Having believed this, we reverse the process and regard the three as expression or manifestations of the one, ultimate reality. We first bring together Brahms, Vishnu, Maheswara and now hold that these three are three aspects of one. Father, son and Holy Spirit — emerge separately in history and are put together by the tendencies of Christian experience and then Theology reverses the logic and asserts that the one manifests itself in three and then struggles to formulate some intelligible conception of non-homogenous, multiple variety of one which does not disintegrate the original unity - thus reaching a sort of logical Bheda-Abheda principle of reality. Theism in the past lacked an adequate concept of multi-personality which modern psychology may yet supply.

— P. CHENCHIAH

Looking Ahead

Shall we continue to ruminate on what has gone before and happened elsewhere ? Or shall we seek for pastures new? True, our whole life - intellectual, emotional and dynamic - our whole personality - is wrapped up in the past - is a continuation - often inevitable drifting of the past. But the present can, and sometimes does, provide a check or a halt and give a new direction and even a new content. The present holds the promise of the future and the dynamic for its fulfilment. The present is pregnant with idealism and potency-revolution and crisis. It is a pity that few discerns realities of the present and potentialities of the future.

Man has reflected on his experience from the beginning and with freight has used the light of his knowledge to guide him into the unknown. Philosophy-Theology, Queen of sciences - has been a necessity, an inevitable companion of man’s eternal pilgrimage. India was lived her variegated life through the hoary ages — felt, thought and acted - sometimes sluggishly - sometimes vigorously and brilliantly. Other currents of thought and life have joined her stream of culture-have coloured it and given it a new direction and sometimes cut new channels. Will Christianity play only a minor role? Or will it take the whole of life, revitalise it, direct it along a broad Ganges way into the ocean of God.

My premonition is that it will be the latter, if Christianity is to survive as the Gospel, as the Kingdom of God, and not be reduced to one of the religions of the world. The eastern and the western churches have anomalously produced the Indian churches which are not yet one integral body and may never be-as an institution. But one thing is certain. Its vital experience and thought will have to be unified to confront and regenerate the diversified life of India.

1. Hence in journalism, publishing activities, and theological training more and more co-operation will have to be secured on a real comprehensive basis. The Indian Christian Theological Conference right from its infancy must be brought up on broad catholic principles and not on exclusively traditional lines. I dare we must all acquire in this respect the true Indian catholic outlook tolerating and even welcoming different view-points on the one condition of general loyalty to Jesus Christ. Indian Christian thought, to be sure, will not be one in a narrow sense. It will be very different in south, north, west and east. It will be different even racially and communally - the Arya, the Dravidian, the Muslim Brahmin, the Shudra will each inevitably bring out his own peculiar treasure. It will be one in a synthetic sense round the figure of the crucified and risen Lord.

2. A joint body of Christian Thinkers should undertake journalist and publishing work in a centre and set up two commissions — one in the north and one in the south to meet annually for at least a fortnight to compare notes and collectively think ahead. They ought to take up definite studies. A United Conference should meet in a central place in cool climate not oftener than once in three years.

3. This body should not be dominantly representative of theological institutions but must reflect all sections of the Christian public and other organisations. India is a land of lay philosophy and lay theology. Some of the finest gems of thought and experience have come from unsophisticated quarters.

4. Construction is always preceded and accompanied by some amount of destruction. To build up truly Indian Christian theology the first prerequisite is a revolutionary mind. Our young theologians will have to brag less of their learning which is second-hand. Out of their own personal experience of the riches of Christ they will have to weave, humbly and tremblingly indeed the warp and woof of its structure in indigenous terms and thought forms artistically and strongly too. Then it will touch and tell. We do not want in India a plethora of Theology. She is sick of it.

5. We need an Upanishad of the Gospel, a Gita of the New Testament, a Ramayana and a Mahabharata of the Old Testament, a Bhaktigatha of the Psalms and St. John, a nationalism of the Prophets, an Internationalism of St. Paul, a Philosophy of the Word, and a Khrista Purana. For this very urgent and stupendous task we must familiarise ourselves with the original languages of the land—Sanskrit, Tamil, Arabic and all allied language. We must drink deep at the fountains of the original scriptures. A penetrating but reverent knowledge of the Bible and a personal apprehension of its deepest truth will be the foundation on which and from which to build with the materials from Indian sources for shape and colour. Shall we humbly learn from India and unlearn some of what we have already learnt?

6. An association formed with original scholars of Hinduism and Islam in their own ranks will be a great desideratum. We can learn and check ourselves in this way. This process began in the early days of Christianity in Bengal. But too much caution from authority killed its progress and Christians have been fed with secondary knowledge all along.

7. The joint body and its subdivisions (if any) should meet in an unhurried atmosphere for real fellowship of thought. Business should be relegated to one corner. There should be no worry about order and efficiency which cannot take the place or originality and creative genius.

I think I have said enough to indicate what should be the Looking Ahead like. As I peer into the future of Indian Christianity I dimly discern the rise of a Chaitanya and a Manika-Vachagara, a Ramanuja and a Sankara, a Kavir and a Tulsidas, a Valmiki and a Vyasa in the Church. But it will not come from an authoritarian direction; it will just happen outside and inspire of authority. The seed of revolution is there in plenty in the Christ - the greatest Revolutionary the world has ever seen. Revolution is original and fresh - prophetic and creative. In its womb lies the future of India - New India - and of Christianity resurgent and victorious.

— R.C. DAS

Notices and Reports

Study of Hindu Faith and Culture in Benares

From October 4th for at least a month study courses will be arranged. These courses specially aim at equipping Christian workers with accurate and adequate knowledge of Hinduism and inspiring them to a suitable method of approach to Hindus. Teachers, evangelists, pastors, missionaries and students have all benefitted in the past. Benares offers the right atmosphere and necessary facilities for such studies and investigations in its hundreds of temples, muths, ashrams, sages and scholars of all types of thought and practice. Here is an adequate laboratory for practical research into both higher and popular Hinduism. It is expected that in the autumn session among other teachers, Hindu and Christian, there will be Father Pierre Fallon S.J. who will lecture on such subjects as “Through the Vedanta to Christ” and “Gandiya Vaishnavism of Bengal”. Mr. Das will take up aspects of essential Hindu orthodoxy and popular Hinduism besides questions of Christian strategy in the face of modern Hinduism.

There will be an inclusive charge of Rs. 3/- daily for food and accommodation for incomes over Rs. 100/- and Rs. 2/- below Rs. 100/. Tuition fee will be Rs. 5/- for every Rs. 100/- of income or part. Early figures desirable.

Further details on enquiry.

129, Dashashwamedh,
BENARES.
R.C. Das

The Christo Samaj

The Christo Samaj of Madras, an association of Indian Christians, founded long ago as you might be aware has now been revived and one of its objects that it has set before itself is to study the Expansion of the Christian church and Christian movement generally in India. As this is too wide a subject for adequate treatment and as different investigators have dealt with it, it has been thought desirable to limit the scope of the book to the spread of Christianity from very recent times. Therefore, I am writing this to you with a view to obtain information on all matters relating to it. All reports regarding the activities of your church mission or council will be thankfully received. The conclusions arrived at regarding the rate of expansion or stagnation-the causes and other relevant issues may also be sent along with the reports. If you can indicate to me from what other quarters I can obtain information regarding these and other cognate matters, I shall be much obliged to you.

You might also inform me regarding the first establishment of your mission and churches connected therewith and various institutions and activities under its guidance and control.

Thanking you in anticipation,

MADRAS CHRISTO SAMAJ,
HERMITAGE, MADRAS, 17.
9-7-1948.

I remain,

Yours sincerely,

Sd/- T.P. GOPALASWAMY, HONT. SEVAK.

Facilities for Visitors to Benares

I have secured good airy rooms in a new house in an open locality in the centre of the city only 15 minutes walk from Dashashwamedh Ghat. Paying guests will be received at an inclusive daily charge of Rs. 3/- per head. Rooms may be also rented on a daily, weekly or monthly basis. Friends interested in Christian work and Indian culture and religion will be particularly welcome. Correspondence with

129, Dashashwamedh,
R.C. DAS.

The Nagpur Union Church

The fifth Anniversary of the Nagpur Union Church was celebrated in the Civil Station Sub Committee Town Hall on Saturday the 17th April 1948 at 6 P.M. under the distinguished Presidentship of the Honorable Shreeman Rameshwar Agnibhoj, Minister for Public Works. The function began with short devotion led by Rev. R.R. Sontakey, Pastor of the Church. Mr. P.S. Gaikwar, the president of the Church Board made a short introductory speech which was followed by another speech from Mr. J.D. Rubella. Mr. Rubella briefly referred to the aims and objects of the Union Church, the principal one of which was to free the Indian Church from foreign domination. Next, the Secretary Mr. G.V. Titus read the biennial report of the Church for 1946-1947.

Then the distinguished President of the meeting, the Honorable Shreeman Rameshwar Agnibhoj, gave his inaugural address which was very interesting and was appreciated by all. He expressed his pleasure for having the occasion to preside over the function which he thought was a unique one. He greatly sympathised with the spirit which lay at the foundation of the Union Church. He stated that he was aware of the Sectarian differences which prevailed amongst the Christians also, resulting in the Christian Community in India being divided in its Political allegiance to the various countries from which Missionaries came leaving hardly any of that commodity for poor Mother India. He stressed the evil results of the alliance between the rulers and the hierarchy amongst all nations. It was this which led the Congress to insist on having a secular state in which no prominence or patronage would be given to any particular sect or religion. He hoped that this Church would continue to be faithful to its ideals, and wished it success in devour to attain that end.

In proposing a vote of thanks to the distinguished President, and others present at the meeting, Mr. B. Nohale stated that the permanence and future progress of this Church rested entirely on the eradication of ignorance, injustice and inequality from the Christian Community, as on this ideal the Church was founded. After singing the National Song Rev. R. Sontakey pronounced benediction. Light refreshments were served, during which the Pastor announced that Mrs. R.D. Samuel had given a donation of a Hundred and one rupees towards the Church building fund in response to the earnest appeal contained in the Secretary’s report.

(We command this venture of faith to the loving care of God and to the prayers of his faithful children. We have read the reports since 1943 with pleasure and interest, and hope the needed money for the erection of the house of prayer will be forthcoming. The church owes its origin to the spirit of independence and the desire to run their institutions with their own men and money and to the spirit of non-communalism which are the results of the progressive national movements in the country. It is open to Christians of all denominations. It is an encouraging sign that such churches have been established and are being started in other places. - Editor)

The Living Christ

An American correspondent writes:

“This last week I had a wonderful experience. I found a woman, a beautiful young woman who can do as He did. I saw her heal the sick, open the eyes of the blind, ears of the deaf, losing the tongues of the dumb and causing the lame to walk. I saw it with my own eyes. I saw her call down the Holy Spirit, saw it work, and I shall never be able to tell how I felt. It was though I were living 2000 years ago. It was the greatest manifestation I was ever allowed to witness. She says we are in the age of miracles, 1st age was the age of God, the Father when he spoke throw the burning bush clouds etc. the 2nd, the age of Jesus Christ the Son who showed us the way, the truth and the life and now the 3rd age is when He said the Holy Spirit would descend on us, and He said that was the reason we could do as He did and even greater things because of it’s power. The Holy Spirit is the 3rd Head of the Trinity, and it is the Power. She has lived the life, and it has come down at her call, and she heals. She said it is available to all who live the life, and it is so simple that it is often missed. Would that we all might heal by the power of the Holy Spirit. I would like to describe her to you. She is very tall, long arms and legs and a slim beautiful body almost boyish. Her air is like pure spun gold and is in long ringlets, all as God made it. She just brushes it, and it hangs to her shoulders. Her face is very fair, her brows look like alabaster, so white she is, her eyes are very blue. She looks like an angel from Heaven and surely acts like one. I am going to ask her to send you her book on Divine Healing.”

Notes

1. The Language of Christians in the United Provinces

The official language of the Churches and the domestic tongue of Christians especially in cities and towns is Urdu. This Urdu is rather high-flown. Many Christians, either by way of an apology or to throw dust into the eyes of ill-informed people, euphemistically call it “Hindustani”. Every one knows that there is no distinct language called Hindustani. In the name of Hindustani Christians are still carrying on with Urdu.

Now let us consider the matter closely and dispassionately. No educated person will say that Urdu is a mean language, though Mussulmans from interested motives have all along accused Hindus of suppressing it. But we can sincerely acknowledge that Urdu is noble and powerful language. From an artistic and cultural standpoint it is a great asset. To admit its greatness and to allow its unhindered use by those whose mother tongue it is, it is one thing and to impose it, from whatever motives, upon others whose mental and spiritual background is different — is quite another matter. This is what missionaries have done in the past. Instead of adopting Hindi, the mother tongue of 85 per cent of the population, as the language, both religious and cultural, of all Christian Churches, they segregated Indian Christians very successfully from the Hindu majority socially, culturally and educationally. The use of Urdu has not brought Christians any the nearer Mussulmans. In fact, among other motives, missionaries wanted that their converts should not be contaminated with the heathenism “But porosti” (idolatry and materialism of Hindus). All thoughtful people know that Hinduism with all its faults is very much nearer the true Christianity of Christ than either Islam or western materialistic culture.

The wide and free use of Urdu by Christians in these parts has produced two very harmful results. First, Christians in U.P. have exhibited more communistic and separatist and selfish tendencies in public affairs than Christians of other Provinces. Secondly, the Churches in U.P. have not produced any original thinkers or pioneers in any field barring those converts who have come from Hinduism or Islam or from other provinces and used their native brains. U.P. Christians represent the most westernised section of the Indian Church. They have lived by imitation. The imposition of Urdu as a policy on the Hindu Christian mind has inevitably meant an inhibition of all natural talents inherent in his physiological and mental make-up. We recently met a frail Christian woman in Almora connected with the Pentecostal movement. She said that she once spoke in a tongue whose meaning she did not understand, but some others explained that it was Sanskrit. Her Hindu mind was artificially blocked and overlaid by foreign matter. There was no natural outlet. When the Holy Spirit stirred her entire being, her real Hindu and Sanskritic ideas came out from the subconscious where they got suppressed. The great majority of Christians have a Hindu and Hindi-Sanskrit background and least the thought forms and linguistic terms can be naturally and fully expressed through these vehicles. As soon as the dead weight of Urdu with the Persian and Arabic background is lifted from minds with a Hindu heritage, there will be a natural evolution of thought and its expression in the ancestral language. Then there can be originality, productivity and reality in life. As Hindi will now be a national language, it is bound to spread and exert its influence; let Christian children learn it with earnestness and hope. Many parents can unlearn some of their Urdu and encourage the use of Hindi in the families and in the community, in their conferences and councils. Then Christians will feel natural as part and parcel of a large community. It is a pity that in some places Christians are disgruntled and condemn Hindi. I have the permission from a good Pastor of a certain church to say that he has been criticised for allowing visiting preachers to speak in Hindi and use of Bhajan and that action was taken against him by his committee for one sermon in Hindi. How strange! And what a depth of degradation! May God help Christians in shedding certain harmful habits and enable them to shine as both true Indians and Christians.

2. Hindi Urdu Controversy

There is no doubt that Hindi is spoken and understood by the largest number of people in wide areas of northeast, central and western India. Being an easy, popular and living tongue it is spreading fast in south India and Bengal. The language has absorbed certain words of non-Sanskritic origin and is likely to adopt many foreign terms with rapidity in future. That it is destined to be the national language of India one day is beyond any question or criticism. But the hurry and the autocracy with which it is being sought to be adopted in all areas of life is not sound policy. It must be a natural steady growth helped by suitable encouragement. The hatred of English and Urdu in certain quarters is not very healthy. There are practical difficulties in its immediate adoption in the way of many whose mother tongue has been so far other than Hindi. The drive for Hindi is making people sour. Azad’s advice to go slow is only wise. For a long time yet we shall need the help of English in our interprovincial understanding and communication. Sudden banishment of English from schools and universities will plunge India in darkness in the modern Age of Enlightenment. For a time it seems inevitable to retain English as the language of the all India institutions such as the Central Government, the Indian National Congress, the Universities and many other all India organisations such as the Press, the Radio, the Post, the Telephone, the science, Philosophy and history congresses, the religious conferences etc. It would be foolish to think of the entire absence of English - which as a language is strong, free, beautiful and has by now acquired an international status. It is only narrow nationalism which is anti-foreign. True heathy nationalism is broad and inclusive. Every nationalist son of India should appreciate, use, and appropriate what is good, true and beautiful wherever it may come from. But we must have our own national all India language. Let it grow fast. Even then we shall need English except to their impoverishment. The efforts to Sanskritise Hindi, except within limits, will be harmful. The language to be truly national, and all India must be simple and creative even appropriating useful terms and thoughts from foreign languages. There are many Urdu words that have become current coin in spoken and written Hindi. Too much of Puritanic zeal has been harmful in many matters both specular and sacred.

3. Independent Indian Christian Organisations Needed

Some friends maintain that since the integration of mission and church is taking place and church union is being achieved, foreign Christian workers are full members of the church and as such are entitled to holding any post in the Indian church. Supporters of this view and practice are to be found both among Indians and missionaries though the latter for modesty’s sake are less vocal. The great enthusiasts in this connection are mission paid and mission dependent Indians. This policy is fraught with the possibilities of the gravest danger to the true and lasting interests of the church in India. One can conceive and welcome non-Indians accepting this country’s domicile and settling down here as permanent members of the church with all privileges. Who has ever heard Indians holding any important positions in English or American Churches except a rare few who have adopted their nationality? Why reverse the process in India. Many also think of the N.C.C. and the Provincial Christian Councils as the rightful parties for any representations to be made either to Government or the public. Such a policy has the following defects and for the following reasons it is both wrong and unwise.

1. There must be a distinction maintained between the church as a spiritual-religious organ and organisations of Christians for secular purposes. The church is open to all irrespective of race or nationality for worship and fellowship. The institutional or administrative side of church life must be managed by Indians only. Any association of foreigners in these latter activities will compromise the Indian Church in the eyes of the Indian public and state The foreign missionary agency as an evangelistic and humanitarian band must stand on its own merit and must settle terms with the Government. For missionaries and mission organisations to take shelter under the cool shade of the native church and work from behind its ramparts and through, as it were, a back door is not only not worthy and sincere of missionaries, but the practice will be positively harmful to the life of the Indian Church in a predominant unchristian atmosphere. The unchristian public will, more easily now than ever suspect the motives of both church and mission as being sinister. A distinguished Hindu has recently expressed to the writer his misgiving. Foreign missions are not an expression of the life of the Indian Church but of foreign ones.

2. If the semi-mission organisations, like the N.C.C. or P.C.C., which are effectively dominated by foreign money and personal and supported by Indians under their pay-represent the entire Indian Church before the public especially when they bring their grievances before the Government, it necessarily assumes a communal colour heavily tinged by foreign hues. A most awkward position is created for loyal Christian subjects of India. This communalism and alien influence inside the Indian Church will in time make it unnecessarily suspect. The Church ought to be engaged as a Church with the religious and spiritual and moral welfare of its adherents. They must not as a Church meddle in mundane affairs. Members of the Church as individuals, if they are true Christians, have the inestimable privilege of serving not only their own brethren in faith but also their other fellow countrymen through the many non-communal organisations in the country. - When it is absolutely necessary for Christians alone to make any important pronouncements or representations to the State or the country, it had better be done by Indians alone not so much on behalf of the Church as a spiritual religious body but as community of Christians. This is to avoid any appearance of Communalism or extraneous inspiration. Examples of foreigners and communalists trying to sabotage the Indian Government and to vilify Indian culture before the world are not wanting.

3. Foreign missionaries have been helping us with money and personal service for which we cannot but be grateful but in some cases they have helped too much and for too long. So the Indian church has remained weak, barren and exotic. The Indian initiative and talent have not been used and exercised except in a few cases and that under their direction. This has produced slavishness and pauperism. If, in this new day of Indian independence, Indian Christians do not have the opportunity and privilege of running their own show and thus by exercising their powers and liberties become strong and able, if even under political Swaraj Christians have to be under religious tutelage of foreign missions and if it is constantly harped upon on ears that we are unspiritual, selfish, untrustworthy, weak and inefficient and foreign help is necessary even in our public and political life then it becomes plain Christianity does not produce leaders that it always lags behind other cultures - that it always follows other religions which is not true. The fact of the matter is that this is interested propaganda. Western powers want to maintain their supremacy and control in India through their missionaries and their economic help operating in a certain section of the population. Should not missionaries stick to their own sphere-the spiritual and the moral.

In view of these considerations it is absolutely necessary that Indian Christians organise themselves independently of missionaries, Anglo Indians and other Europeans in the country but in cooperation, wherever possible and desirable, with their fellow countrymen of other faiths for economic, educational or political advancement. It is regrettable that the old organisation, the I.C.A., has been very weak in some centres. It is sadder still that some Christians are trying to kick it to death not from an entirely unmixed motive. The I.C.A. should be revived and strengthened in places and when occasion arises Indian Christians, uninfluenced by any foreign group, may pass judgements or make representations. Our countrymen, then, will recognise these as from the real Indian church. It is true that the I.C.A cannot longer function as a communal political body, but it can look after the interests of the Christian community as a whole. If there is any communal spirit anywhere among Christians the I.C.A. there should suitably amend its constitution and make it open to all. The I.C.A. is not only an old and tried organisation, but it is also about the only independent organisation of Indian Christians. Whether you call it the I.C.A. or not is not the point. The urgent question is whether you will continue to be guided in future as in the past by others however friendly or good they may be, and be controlled directly or remotely, by their money and moral force - or be autonomous and self-governing. Good government is no substitute for self-government. Will Indian Christians honestly strive for independence, liberty, leadership, initiative and thereby acquire their own character or confuse the simple Christian public by pseudo religious jargon and high-sounding empty slogans of Christian cooperation, brotherhood and ecumenicity. Let us be realists.

Prayers

(In the time of dearth and famine)

O God, heavenly Father, whose gift it is, that the rain fall and the earth is fruitful; Behold, we beseech thee, the afflictions of thy people; and grant that the scarcity and dearth, caused by the wickedness of man and which we justly suffer for our iniquity, may through thy goodness be mercifully turned into cheapness and plenty; for the love of Jesus Christ our Lord, to whom with thee and the Holy Ghost be all honour and glory, now and forever. Amen.

(In the time of War & Tumults)

O Almighty God, King of all kings, and Governor of all things, whose power no creature is able to resist, to whom it belonged justly to punish sinners, and to be merciful to them that truly repent ; save and deliver us, we humbly beseech thee, from the hands of our enemies, abate their pride, assuage their malice, and confound their devices; that we, being tried with thy defence, may be preserved evermore from all perils, to glorify thee, who art the only giver of all victory, through the merits of thy only Son, Jesus Christ our Lord. Amen.

Almora Ashram in Summer

(A brief report)

The fifth annual and special session of the Martha Yisudasi Khristkul Mukti Ashram, of which Mr. E. Thomas Choudhury is proprietor, was conducted in May and June last. I am grateful to Sri Chandra Kanta Behari of Orissa, a retired Railwayman, who helped me and stayed with me throughout. Besides our normal studies we were able to visit some villages shrines, personalities, and to do open air work in the town and on the high roads. A considerable amount of literature was distributed. Like last year we arranged a series of six lectures for the public in the Mission High School which were fairly well-attended. There were a number of Hindu enquirers who were dealt with personally and privately throughout the time. Among others, we were honoured by the visits of the Bishop of Lucknow, the superior of the Cambridge Mission, Delhi and Dr. V.P. Thomas of Leonard’s Theological College, Jabalpur. On the Annual Day about 75 guests (of all communities including missionaries on holiday) were treated to tea when a commemoration service for late Mrs. Thomas was held. There were a number of group meetings for Christians in different homes when we discussed subjects vitally affecting the church such as “Mixed marriages”, “Cultural and social unity with others without diluting faith”, “Motives for evangelism”. Subjects for the public lecture included:

1. Life changing words
2. Place of Character in Life
3. The inactive message of Christianity.

In conclusion, I have to express my sine thanks to those who spoke in meetings, both missionaries and Indians, to Rev. U.S. Das, Minister-in-charge, Budden Memorial Church, and to Edward and Miss Romola Thomas and others who have given their cooperation and encouragement.

129, Dashashwamedh,
BANARAS.
R.C. DAS,
(Organiser)

Christian Proselytism in India

PART I.

(A GREAT & GROWING MENACE)

By MANILAL C. PAREKH

Price Rs. 718/, Foreign 12s. 6d., or 3 Dollars.

HARMONY HOUSE, RAJKOT (India).

Brother Parekh is well known among Christian workers, except probably the younger generation, as author preacher and traveller. His book is challenging, rather unpleasant reading, well documented and correct as far as it covers. He has attacked the spirit, motives and methods of modern missions and is entitled to sympathy and agreement on many points. But there is a most serious lack in the entire book. He ignores, whether deliberately or incidentally, the inherent missionary urge for self-expression and the communicativeness in the message of Christianity and personality of Christ. Until he recognises the implications of this self-propagating character of Christian life and its moral right to opportunities for full development in the whole world-his criticisms, however in order within limits, will remain merely negative, one-sided and therefore unfair. One gladly appreciates, however, his reference with quiet reverence, to Jesus Christ and his religion as distinct from the Church. Every thinking Christian worker ought to read this book.

— R.C. DAS

Khristopanishad

A faithful rendering of the Four Gospels into elegant Sanskrit slokas.

(Printed in Devanagari script)

With a synopsis of each chapter in English as given in the Oxford Bible.

By Pandit Taracharan Chakravarty, Tarka-Darshan-Tirtha

Examiner: Sanskrit Philosophy and Ayurveda of Bengal Sanskrit Association and Ayurveda Slate Faculty and of Benares Hindu University

A valuable gift to Independent India.

With a Foreword by Dr. Foss Westcott, M.A., D.D. - Late Metropolitan of India

The learned Pandit has spent more than five years in this work and have approached the subject with a loving devotion to the Master in order, in his own words, to “make known the most precious life and teachings of Lord Jesus Christ to devoted souls of India in the language of the Upanishads.” He came in contact with the late Rev. Christopher Acroyd of St. Paul’s College, Calcutta, as a young student, many years ago, with whom he studied the Bible, and it has since been his earnest desire, almost a burning passion, that the sacred life and teachings of our lord should be embodied and published in the sacred language of the East.

(Blue cloth Binding with gilt till)
Price Rs. 2
Available from the author at
12, Bhuban Chatterjee Lane, Calcutta 6
or at
Student Hall College Square Calcutta 12

The earnestness, devotion and sacrifice of the Pandit demand patronage of all Christian friends all over India.