Paper Presentation on the History of Christianity in
India
Topic:
Explain the Contribution of Christians to the India’s National Movements.
Introduction:
Nationalism
is not a new phenomenon among Indians. Nationalist’s feelings during the
European colonial period were expressed in various ways. We see such feelings
in the open even from the beginning of the Europeans’ occupation, but they were
in a few places only, and their motives and aims varied. For examples: in the
nineteenth century Velu Thamby in Kerala was against the British but his
opposition was colored by selfish motives. The coming of the Europeans
specially the British brought in renaissance in India. As a result, Indians
began to imbibe a sense of pride and appreciation in their culture, language, literature,
religion and country, and so it can be said that there was a cultural
renaissance.[1]
Indian
nationalist movement was one of the significant political developments in the
later half of the 19th century and was in full swing in the first
half of the 20th century. Its beginning is usually traced back to
the beginning of nationalism. For them the mutiny is the first war of
independence, since that was the first outright resistance to the expansion of
British rule in India.[2]
People
such as Raja Ram Mohan Roy rose up, and sit in motion social, ethical and
religious reformation. Such reformers encouraged Indians, specially the youth
to get involved in such reforms. The British were asked by such social
reformers to give more opportunities to Indians in the Indian civil service
(ICS), which can be seen as a first step towards devolution of power, tough it
was not expressed so explicitly. Indians in I.C.S. meant training in
administration as well as to prove that Indians could be equal to the British. In
such a situation the most important National movement established namely Indian
National Congress.[3]
Indian National Congress:
A.
O. Hume was one of the founder of Indian National Congress which was founded in
1885. He felt that Indians should be given more freedom, more opportunities in
administration, more room, to administer themselves, and more cooperation and
understanding from the British for such aspirations. He was under the opinion
that if the British wished the Indian National Congress well, then it would
lead to a cordial relationship, and its activities would be on the path of
peace and good-will. The I.N.C. in its early stages did not ask for
independence and it was not violent as it was composed of educated, moderates.
It asked for Social and Economic reforms for the betterment of the lives of
Indian people. It proposed more share for the Indians in the administration.[4]
Christians in Indian National Congress:
According
to G.A. Oddie “In the early years, Indian Christians enthusiastically supported
the National Congress and attended its annual meetings”. At the Madras meeting
or session of I.N.C. in 1887 as per the official congress report, there were 35
Christians out of a total of 607 registered delegates which was 2.5 per cent of
the total attendance. This was quite impressive because Christian community in
1887 formed less than 0.79 per cent of the total population. Out of these 35,
seven were Eurasians and fifteen were Indian Christians. Some of the prominent
Indian Christians at the 1887 I.N.C. session were R.S.N. Subreamania, a
Christian barrister and municipal councillor from Madras, Kali Charan Banerji,
a prominent leader of the Bengali Christian community who was also an eminent
scholar, a brilliant orator and a highly respected and influential Indian
Christian in congress circles, and Madhusudan Das, a lawyer who later became a
deputy magistrate on Orissa. The participation of Christians was significant in
the succeeding I.N.C. sessions too. At the 1888 Allahabad session there were
thirty- eight Christians out of a total of 1248 delegates, in the1889 Bombay
fifty four out of 1889, at the 1890 Calcutta session 22 out of 677 and in the
Nagpur session, 16 out of 812. Apart
from Kali Charan Banerji who continued to play a prominent role in the I.N.C. sessions,
there were two other Indian Christians Paul Pillai, a C.M.S. School teacher, land-
holder and later a barrister from Madras.[5]
Women Participation in Indian National Congress:
The
second half of the nineteenth century is the growing activities of Christian
missions was work for women’s. Except that the few little girls were taught in
the primary schools of the early protestant missions of the previous century,
little had yet been done or could be done. In those days of child marriage,
female infanticides, the burning of widows, and, in north India, the Purdah
system, there was little thought of the emancipation of women. The missionaries
on 1854 began a policy of sending Christian ladies to teach girls in the Zenanas
of Hindu families. Mrs Mullens and an Anglo- Indian lady, Miss Toogood, were
prominent in this work in Calcutta. Thus began the system of Zenana schools,
which was copied in other towns and became a regulate feature of this Duff
judged that the time was ripe for the opening of a Christian day school started
a girls in 1857. In 1859 the American Presbyterian mission started a girls’
boarding school at Dehra Dun, from which in due time came the first female
matriculate of Calcutta University.[6]
Christian
women too had taken part in the I.N.C. sessions, and it was reported that they
made their presence felt at the 1889 Bombay session of the I.N.C., and that
there were ‘ no less than ten lady delegates’, three of whom were Pandita
Ramabai, well known Christian social reformer, Ms. Trimbuck and Ms. Nikambe
noted Christian educationalists.[7]
Christian’s Participation: Reasons and Decline:
There
were some missionaries like T.E Slater, C. F. Andrews and E. Greaves were
outspoken in urging Indian Christians to participate in politics and join the
congress. Inspite of this, the participation of Christians in the I.N.C.
sessions declined slowly from 1892 onwards. There were many reasons for the
decline. The evangelicals emphasized other- worldliness which encouraged
Christians to be aloof from mundane things such as politics. But the main
reason cannot be said worldliness as it was present even before. The main
reason can be said as fear of the majority of Hindus, and the fear of losing
favour from the government in terms of securing employment in government
service. It was said as Indian Christians were obtaining employment in
government service in increasing numbers. In 1908, Joseph. J. Ghose writing on
Indian Christian and National movement may be detrimental to the Christian
community.” In which he states that “we do not know in what way it will be of
any advantage to Indian Christians if they join the Non- Christians in
political agitation.” His intention of saying this was that wherever the non
Christians are in power the poor Indian Christians labour under a great
disadvantage and have to suffer humiliation, indignities and even persecution.[8]
I.N.C.
in its early decades was moderate and so the British did not consider it as a
threat to their administration. But with the emergence of Bal Gangadhar Thilak,
and Aurobindo Ghosh, the I.N.C. took a revolutionary character.[9] Added to that was the partition
of Bengal in 1905, which made the I.N.C. hostile to the British Raj, when British
official and their establishment were attacked by congress men, and some officials
were even murdered. This led to a vehement attack of the I.N.C. by the British
both in India and in U.K. So from the beginning of the twentieth century there
was apprehension and fear in the minds of the Indian Christian and European
missionaries. As a result, they began to leave the I.N.C. and their attendance
at the I.N.C. sessions dwindled.
There
was handful of Indian Christians such as K.T. Paul who advocated a different
and more positive approach. K.T. Paul view the only solution to his community’s
problem was not withdrawal or aloofness, but active participation in the I.N.C.
and the national struggle. His voice was like a voice in the wilderness. The
Indian Christians retreated more into isolation.[10]
National Christian Council of India (N.C.C.I):
The
National Missionary Council of India (N.M.C) which came into being in 1914 and
which changed its name into national Christian council of India (N.C.C.) in
1923 was not of help to the Indian Christians on this matter.[11] It was not of help to the
Indian Christians on this matter. It was not able to take a definite stand on
the nation’s struggle for political freedom which according to Kaj Baago was
because of his missionary domination and influence in the N.C.C. He further
says, “Prayer for peace was the repeated answer of the N.C.C. Review to the
pressing political problems, a and one cannot hold back the remark that the
frequent calls to prayer that issued from the NCC in years seem to have been
just about the only contribution the council found possible to give to the
nations struggle for the freedom. The
attitude of the NMC/NCC may be due to the fresh policy of the British
Government.[12]
All India Conference and Indian Christians:
AICIC
the first conference was held in 1914. The leaders and influential Indian
protestant Christian leaders of the pre- independence period were committed
nationalists. Yet the resolutions of the ABCIC were more often reserved. The
1920 meeting of the AICIC left it to the Indian Christians to decide on joining
the I.N.C. The 1921 AICIC meeting reiterated its opposition to the non-
cooperation movements. It also
illustrate the fact that for Indian Christians the National movement has
ecclesiastical as well as political implications and so it felt that the Indian
church like the Indian nation should be liberated from foreign rule. But we
note a change in the tone of AICIC from the late 1920s. It certainly was on the
side of the National movement in the 1930s.
During
the quit- India movement days, the participation of students was high. Quite a
number of Christian students either got imprisoned or were taken to task. In
1930 the collector of Madurai asked the American Madurai mission to take action
against some of the Indian pastors under their employ who were very much
proving to be nationalists. We do not have their names, and we do not know
whether the mission obliged or not. But it is another example to a change in
attitude among the Indian Christians, when, even the ordained clergy supported
the National movement. Indian Christians
played the role of reconcilers when there arose communal clashes between Hindus
and Muslims, by which they showed their concern for the well- being of the
country and for communal harmony.
In
1945 when a suggestion was made to form a league of minorities, with a view to
safeguard the political interest of minorities, it was rejected by Christian
leaders; they rejected the suggestion of a separate electorate for the
Christians. The general view is not to fight for its own advantage but to dedicate
itself for the common good.
Christian’s Contribution to the India’s National
Movement:
During
this period there were some missionaries here and there in India such as C.F.
Andrews, Jack C. Winslow who extended their support to the cause of the National
movement. The Christian ashrams which were started in the 1920s were symbols of
identification with the national aspirations. The Ashramites use Khadi dress,
followed simplicity in every aspect of life and supported prohibition programmes.
In 1920-25 British missionaries signed a statement to express their protest
against the 1919 Jallianwala Bagh tragedy and the consequent attitude of the
government. Such expression of support became a problem to the government. So the
government use memoranda, especially the ‘undertaking’ to deal with the missionary
support for the National movement. The 1922 revised form of undertaking records
that “ I hereby undertake to give all due obedience and respect to the lawfully
constituted government, and while carefully abstaining from participating in political
affairs, it is my desire and purpose that my influence, in so far as it may be
properly exerted in loyal cooperation with the government; and in particular,
if engaged in educational work, I undertake to do all in my power to promote
good- will and understanding between the people and the government of the
country, and to make those under my care law- abiding and good citizens”. British
government use this undertaking and forced the missionaries to control Indian
Christians employed under them.[13]
On
the other hand, there were Indian Christians who took part in the non-
cooperation movement started in 1920. Though we do not have a clear-cut data to
show the extent of Indian Christian participation, there was a number of Indian
Christian who was sympathetic towards the National movement. There were Indian Christians
such as Rajkumari Amrit Kaur, S.M. George Joseph, J.C. Kumarappa and H.C.
Mookerjee who were member of the I.N.C and were actively involved in the National
movements. There were others who did not join the I.N.C. but nevertheless were
nationalists such as S.K. Dutta, V.S. Azariah, Sushil K. Rudra, K.T. Paul
B.Railia Ram, V. Chakkari etc. [14]
Other
missionaries, the one who contributed much to the National movement were no
other than C. F. Andrews. He was very close with the leaders of their I.N.C.
especially M.K. Gandhi he saw the providence of God in Indian national awakening
and actively supported the National struggle. “By his writings and speeches he
tried to awaken the Indian Christians to their responsibility in the National
movement. He also challenged the youth to work for the national cause saying, “love
your country with the love of Christ”.[15]
Conclusion:
The
impacts of National movement on Christianity are many. It gave the Indian
leaders a certain amount of self confidence and they began to voice their
demand for freedom to manage their own affairs. Christians in India support the
I.N.C. first but later it decline due to fear of Hindus and British government
etc. But involving in national movements of Christians and support by some
missionaries encourage them to think for nation, which was a good thing.
In
our today’s context, we as believers should be involved in political affairs
and should have a proper knowledge or roots (history) of the National
movements. Though it is a debatable question whether Christians should or not
but on one side we can say that it good as Christians as been the minority
involved in all affairs of the nations. There is democracy in our country like
India. It may be helpful us to spread the gospel in a way according to the
constitution of India and may help us to use all the freedom for it as per the
law.
Bibliography:
Firth, Cyril Bruce. An Introduction of INDIAN
CHRISTIAN HISTORY. MADRAS: DIOCESAN PRESS, 1983.
Jeyakumar, Arthur. D. History of Christianity in India.
Madurai: T.T.S. Press, 2007.
OLD
NOTES.
[6] Cyril Bruce Firth, An Introduction of INDIAN CHRISTIAN HISTORY
(MADRAS: DIOCESAN PRESS, 1983); 192.
[13] Ibid;
99.
[14] Old
Notes.
DAMIEL THANBYRAJAH NILES
1. Family Heritage: D.T. Nile’s family heritage played a very
important role in shaping the personality of DTN.
Great Grand father / Nathaniel Niles
Grand Father/ Daniel Poor Niles
Grand Mother / Mrs. Daniel
Father/ Wesley Duraippah
Niles
1.1 Great
Grand Father / Nathaniel Niles: NN was a Ceylon Tamilian descendant of South
India. His original name was V. Kathiresar. At the age of 15 he lost his father
and he came to the American Missionary,
Dr. Winslow at Jaffna for education and employment. He was admitted in the
school and was baptized on 22nd April, 1821 and named as Nathaniel
Niles. NN was the first convert of the AN’s in Jaffna and after the seminary training
he became a preacher and tutor at Batticotta Seminary. He was a head master for
the Uduvil Girl’s school, and also the Native evangelical society’s first
chairman. After retiring from the school, he took the employment in the Weslyen
Methodist Mission as an evangelist among the caste Hindus. So, he was a
preacher, educationalist and an Evangelist.
1.2 Grand
Father /Daniel Poor Niles: DPN
after schooling trained in the Batticotta Seminary of the AN’s but he joined in
the Wesleyen mission in 1861 and was ordained in 1875.
In 1881 he edited the
Wesleyan Hymnal and also started evangelical campaigns (all day conventions).
In 1885 he organized a home Missionary Society and also became the minister of
St. Peter’s Church, Jaffna. In the same year he was made as the principal of
the Jaffna Central College.
1.3 Father/
Wesley D. Niles:
WDN was a Lawyer by profession and he was the district judge. At the same time
he was in active leader of the Methodist Church. In 1935 he became the member
of the Lay Trustee of the Methodist Church. In 1938 he wrote number of Tamil
Hymns and the Methodist hymnal was printed. WDN had the vision of the Church of
Christ, In Ceylon and he associated with the Jaffna Christian Union from 1938
onwards. He strongly supported ‘Indigenisation’ and became the founder of the
Christian ‘Seva Ashram’ in 1939. He was also involved in the political
development of Ceylon Between 1920 and 1930.(one of the Indigenous leader).
1.4 Grand
Mother /Mrs Daniel (DPN):
DTN was brought up in his grandmother’s houses as his mother died at the age of
one. So, in the early life of DTN his grandmother played a great role. She laid
foundation for a life of devotion and co0mmitment. In his ministry she even
helped with his sermon preparation.
1.5 D.T.
Niles:
DTN was born on 4th may, 1908 at Tellipallai, Jaffna, Ceylon. He was
brought up in his grandparents’ house but his grandfather died at his eight
years age. So his family heritage played great role in influencing him. At the
same time he was influenced by the Ecclesiastical set ups.
2. Ecclesiastical Influences: His education in the
Christian college, Jaffna Central College was decisive factor. There he was
involved in the ‘Student Voluntary Movement’ and ‘Student Christian Movement’.
He was also a member of the ‘Student Foreign Missionary Society of Jaffna’. The
Tamil students formed it and they were sending Tamil Missionaries to the
Tamilians in South India. He also used to on the Evangelistic Missions. So, the
Jaffna Christian Community his involvement made profound inference on DTN.
3. Theological
Training: He
was a science graduate and worked as a teacher in the mission school in 1928,
but he did his Seminary training/ B.D. in UTC, Bangalore. There again he was
influenced by the motifs, motifs, ecumenism and Indigenization.
4. SCM’s Influence:
Since she was in a High school, he was SCM member and he was active in organizing
‘the Inter- Collegiate Christian Fellowship’. He attended the SCM conferences
at Madras in 1924 & 28, Allahabad in 1933 and Rangoon in 1937. He also made
as the Ceylon Secretary of the SCM.
5. Positions he held:
1953- 1959/ St. Peter’s Church,
Jaffna – Minister.
1954 – 1964/ Chairman of the
Methodist Church – North area.
1955- 1961 /Principal, Jaffna
Christian College.
1964-1968/ Chairman of the
Northern Area.
1968 – 1970 / President of the
Methodist Church, Ceylon.
6.
Contributions: DTN
was eloquent preacher, Evangelist author, Hymn Writer, Educationalist, and
Administrator. (St. Peter’s Minister – Principal/JCC and Methodist Church
leader/ Area Secretary and President) But his main concern was Ecumenism like
Bishop Azariah.
Ecumenical Conference Attended
a.
:World
Conference of Christian Youth – Amsterdam 1939 & 1947.
b.
World
Missionary conference of the International Missionary council – Tambram,
Madras, 1938.
c.
WSCF,
Genera Committee – Sophia, Bulgaria, 1935.
d.
International
Student conference on Missions, Basel 1935.
7. Positions
he held as an Ecumenist:
7.1 SCM// Ceylon Secretary
7.2 YMCA/ Evangelism Secretary of
the World Alliance.
7.3 NCC/ Srilanka Secretary :
1941 -1945.
7.4 Colombo YMCA/ Bible Study
Institution – Director
7.5 WCC/ Chairman of the Youth
Department; 1946 – 1952.
7.6 WCC/ Education Department –
Executive Secretary; 1953- 1959.
7.7 WSCF/ Chairman – 1953-1960
7.8 East Asia Conference//
General Secretary – 1957 – 1968.
Chairman: 1968-1970.
7.9 WCC / Member of the
Presidium: 1969 – 1970
K. T. Paul (1876-1931)
Life: K. T. Paul was born
on 24 March 1876 in a Tamil Christian family at Salem, in South India. His
father was a government official in Salem. Kanakarayan Tiruselvam Paul to quote
the full name of K. T. Paul was another prominent Indian Christian leader. Just
like V. S. Azariah he was very widely known. After having a brilliant academic
career in M.C.C. Paul Studied law and entered government employment, he becomes
the head master of Arcot Mission School in Pungannur, and latter tutor in
M.C.C. he was greatly influenced by William Miller (Principal of M.C.C.)
IN
YMCA:
He had excellent training ground. His most prominent carrier was his
association with YMCA and SCM. He became the first Indian General Secretary of
the YMCA in 1913. During his tenure as general secretary of YMCA, he had worked
a lot towards the reconstruction of rural India, through his swift, precise,
and tireless in organization.
NCCI: He was also the first
Indian General Secretary of N.C.C.I. when its constitution was revised in 1924
he did the level best to unite the Christian voice.
NMS: he was also the figure in the
founding of National Missionary Society (NMS) in 1905 and became its general
Secretary in 1913.
He was also prominent churchman.
He read a paper in the Calcutta Missionary conference on Indian Leadership, as
a prominent figure in the S.I.U.C. He arranged the Lyrical form of worship in
S.I.U.C. his love for Tamil is highly appreciable.
He took active part in the union
discussion of Church of South India. When the question of episcope can he said
episcopacy is monarchical type and said let us have some democratic setup which
is indigenous. He was also hesitant about organic union and preferred some sort
of pan protestant plan for the whole of India. However for the betterment of
the church be changed his attitude and made it possible for the S.I. U. C. to
accept the constitutional episcopacy.
W.C.C: He was also an
international ecumenical leader. He was associated with the continuation
committee of world missionary Conference held in Edinburgh in 1910. He
accompanied John R Mott, through India and played an important role in the
formation of National Missionary council of India. He also attended the life
and work movement and faith and order movement. He represented the N.C.C.I. of India, in 1928 international missionary
council, held at Jerusalem.
World
wide work: He was instrumental in
opening a Indian students Hostel in London. He also travelled to Jerusalem,
Europe and U.S.A. when he carried the Christian message with him to multitudes.
In all these tours Paul. D. Devanadan was his secretary and he exercised a
considerable influence on Devanandan.
Political
Participation: It is his political
carrier made him very prominent more than any other. He was a close friend of Gandhi
and a latter of National Movement. He was also associated with the leading
nationalists in 1920-1930’s. When Gandhi started the Satyagraha movement and
Non-co-operation movement, his activity participated. He arranged the meeting
between Gandhi and Lord Irwin and asked Irwin to take imitative to end the
first of Gandhi. Earlier when Christians began to exclude themselves from
politics. He advised them not to do so and encouraged them to identify
themselves with the mainstream of Indian national struggle. He represented
Indian Christian Community in the London Round Table conference of 1930. Then
he set up a better example in politics. He passed away in 11th April
1931 at the age of 55. He was the first Christian statesman of India and
produced a theology of the church and the church’s mission in the context of
the developing Nationalism of a religiously pluralistic society.
Azariah
Family
Background:
Father/ Velayudham – Hindu –Drawing Toddy in 1839 we came under the influence
of Christianity left the house and came to missionaries at Megnanapuram. There
he got baptized and a name as ‘THOMAS VEDANAYAGAM’ TV was educated by the
missionaries in the mission school and after his schooling he worked for the
mission. In 1869 TV was ordained and started serving at Vellalanvillai. He was
married but his first wife died and he got married Ellen. For them a daughter
was born and then after thirteen years a son was born, on August 17th,
1874, and named as VEDAHNAYAGAM SAMUEL AZARIAH..
AZARIAH’S
childhood and mother’s influence:
As A’s father died in the
childhood itself, his mother’s influence was very great on him. She taught him
Bible from his childhood itself.
After his father’s death they
moved to Megnanapuram and was joined in the Boarding school there. There the
headmaster, Ambrose Thomas’s influence again made great impact on A. AT was his
step mother’s brother.
AT had great Bible Knowledge and
no one in the east had such standard Bible Knowledge. And it influenced along
with the mother.
College
days:
After his schooling he went to
college at Tirunelveli and in the college hostel he started the ‘Christian
Brotherhood Association’.
Then in 1893 he joined in the
Madras Christian college for his B.A. and there he became very popular and was
student leader.
YMCA
Secretary
After his graduation, he was
offered the post secretary to the YMCA, South India and served for Thirteen
years. There he worked under john R. Mott and Sherwood Eddy the travelling
secretary’s for YMCA India and Cylon.
Sherwood Eddy was also a Biblical
scholar and his scholarship made great impact on A but national consciousness
started growing because of the difference between the Indians and westerners.
National
Consciousness;
A’s association with the Western
arouse a true missionary zeal and a passion for unity. In the other leaders
also arouse same feeling with the experience they were having. So, the churches
in India awakened to this great challenge and started working for the national
leadership and national mission societies.
Marriage:
A was married on 29th June,
1898 with ‘ANBU MARIAMMAL’ who was the first Indian girl to take the college
study in Tirunelvelli.
N.M.S. of India first General Secretary:
Some of the national leaders
along with A conducted crusades throughout the schools and colleges of India,
to built up a generation of Christians on fire to raise up Indian leaders for
the evangelization of their own land. Many churches in India responded to this
great challenge and come to decision to form a Indian missionary society. So,
they met at Carey’s library, Serampore on the Christmas day of 1908 and named
it as NATIONAL MISSIONARY SOCIETY OF India, and A was made as the first general
secretary.
Mission
at Jaffna, Ceylon, and I.M.S. of Tirunelveli:
Eddy and Azariah went to Jaffna
to conduct a mission and they came across the Tamil Christian community who had
a missionary society of their own, sending evangelists to work among the Tamil
people in India. This became an other influence in his life and he was really
impressed by it, and great burden started in his heart for his Indian people
and right after he came back to triunelveli, he shared his burden with his church
members. Then in February, 1903 he was able to form the ‘INDIAN MISSIONARY
SOCIETY OF TIRUNELVELI’ and A was made as the secretary. They selected
Dornakal, A.P. as their mission field and sent Pakkianadam as the first
missionary. A used to travel around and appeal people to support the IMS, but
when he was appealing at Madras, he himself dedicated to go to Dornakal as a
missionary.
WSCF,
Tokyo, Japan – 1907: (Vice-Chairman)
In 1907 he attended the world
student Christian Federation and was made as the vice chairman.
Moving
to Dornakal:
In 1909 he was ordained by Bishop
Whitehead and sent him to Dornakal along with his family.
W.C.C. /
Edinburg – 1910:
Dr. John Mott asked him to give
an address on the problem co-operation between foreigner and native workers in
India and he gave very frank-talk with the National consciousness he had.
National
Bishop
A was consecrated as the bishop
of Dornakal on 29th December 1912 at Calcutta Cathedral and was
installed at Dornakal on 8th Jan 1913. At Dornakal he developed the
ministry which lead to a mass movement and built the cathedral in a national pattern.
He also became very active in different international conference and at the
same time he made every effort personally for evangelizing villagers around Dornakal.
He celebrated his 70th birthday on August, 1944 and he became sick
on 28th Dec, died on 1st afternoon, 1945.
Contributions: Indigenization,
national Consciousness, Founder of N.M.S. of India and I.M.S. of Tre. Mainly
Prophet of the Worldwide church/ by starting the Christian Brotherhood
association at Tirunelvelli Hostel. In 1910 after coming back from Edinburgh
started the National Christian Council/India. Bishop A and Rev. Santiage met at
Tranquebar in 1919 and discussed about the ‘south Indian united church’.
Narayan Vaman
Tilak:- Contribution
Tilak major concern was indigenous
ideas on Christianity
1. India’s spiritual Heritage:
Tilak strongly convinced that
India’s spiritual heritage is very important for expressing Indian
Christianity.
He insisted that we should read
and study the older Hindu literature and devotion poetry, because they give
spiritual in sight and wealth.
He also said that all the world’s
saints are the ‘prophets of God’s’ and the teachings of the Hindu saints is the
‘first old testament’.
He himself personally benefited
by the study of the religious and devotional ideas of Maharashtra’s saints,
Namdev, Tukaram, and Jnaneshwar. He was specially influenced by the Tukaram’s
Poetry. He compared Tukaram with St.
Paul.
2. Christian Patriotism;
Tilak developed love for his
country from his school days and kept it throughout his life. He mentioned in
his ‘will’ that he loved his country more than any other.
He said that a Christian has to
be a lover of his country. He wrote several poems, expressing his love for his
mother land. In the poems, ‘My Mother Land’ he wrote that his love for his
country influenced him to follow Christ.
He studied the Bhakti literature
of Maharashtra to learn more about the Indian culture and religious heritage.
He pointed that Christ himself was great patriot. Christ came to serve his
country and laid foundations for building the kingdom of God. So, the true followers
of Christ have to be patriots and be concerned about his country welfare. This
shows that Tilak has the ‘National aspirations’.
3. Freedom of the church:
With the western influence the
Indian churches have the foreign appearance. He insisted that the Indian church
should have true Indian character, by introducing the Indian form of music
worship, administration and financial resources.
a)
So,
he introduced the Indian melodies of devotional songs and wrote lyrics and bhanjans
in Marathi.
b)
He
also introduced new ideas on prayer, adopting the spirit of Indian traditions.
He found the new meaning for Christian prayers in the light of Indian spiritual
heritage.
c)
Tilak
practised the ‘Bhakti Marga’ as the most suitable way for knowing God.
d)
He
also practices ‘Yoga’ and found the ecstasy of Union with Christ in the Yoga
experience.
4. Christian Sanyasi:
Tilak turned to the idea of
practicing ‘Christian Sanyasi’ basing on the comment made by his Brahmin friend.
But the concept of Christian Sanyasi came out of another spiritual adventure of
Tilak, in adopting indigenous spiritual ideas.
5. Darbar of Christ/ Christian Ashram:
In relating the Indian spiritual
heritage, he found appropriate way of practicing Christ through the Ashram
movement.
He started the Darbar of Christ.
He was the chief-servant and his house was the centre of the Darbar. Practised
the Indian style for the discipleship of Christ, Christ as the ‘GURU’.
Darbar was as association of
people in whose hearts the ‘Swaraj’ was already re-established, and Christ was
the founder of the swaraj.
Baptism was not practiced to form
the ‘brotherhood of the baptized and the unbaptized disciples of Christ’. (Universal Brotherhood)
6. Tilak’s Poetry:
He wrote both Marathi and
Sanskrit poetry, but mostly Sanskrit. He wrote on children, flowers, secular,
religious and devotional.
Religious:
a. ‘CHRISTAYAN’: LIKE Ramayan, he
wrote the life of Christ. But died without completing. Wrote 11 chap.
b. ‘ABHANG-ANJALI’: Collection of his
Abhangs.
Devotional songs
basing on the Christian themes, associated with the songs of Tukaram.
c. Religious Hymns and
songs in Marathi/ Marathi hymn book.
Tilak
Christian Experience
When it was having the spiritual
unrest, he met a European in the train and he gave him a N.T. and said that
Tilak will become Christian before the end of two years.
It started reading the N.T. and
found interested ‘the sermon on the mount. Through his personal study he
realised that Christ was great teacher whom India and he realised that Christ
was great teacher whom India and he needed, and the ‘LIVING Guru’. He boldly
accepted Christ and was baptized on 10th feb. 1895 by Rev. Justin
Abbott at Bombay, exactly two years as told by the European.
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