Two Old Faiths Part 4

[Sidenote: Salvation.

Sanctification.]

Salvation, in the Christian system, denotes deliverance, not only from the punishment of sin, but from its power, implying a renovation of the moral nature. The entire man is to be rectified in heart, speech, and behavior. The perfection of the individual, and, through that, the perfection of society, are the objects aimed at; and the consummation desired is the doing of the will of G.o.d on earth as it is done in heaven. Now, of all this, surely a magnificent ideal, we find in Hinduism no trace whatever.

[Sidenote: Views of life.

The great tenet of Hinduism.]

Christianity is emphatically a religion of hope; Hinduism may be designated a religion of despair. The trials of life are many and great.

Christianity bids us regard them as discipline from a Father's hand, and tells us that affliction rightly borne yields "the peaceable fruits of righteousness." To death the Christian looks forward without fear; to him it is a quiet sleep, and the resurrection draws nigh. Then comes the beatific vision of G.o.d. Glorified in soul and body, the companion of angels and saints, strong in immortal youth, he will serve without let or hinderance the G.o.d and Saviour whom he loves. To the Hindu the trials of life are penal, not remedial. At death his soul pa.s.ses into another body. Rightly, every human soul animates in succession eighty-four lacs (8,400,000) of bodies--the body of a human being, or a beast, or a bird, or a fish, or a plant, or a stone, according to desert. This weary, all but endless, round of births fills the mind of a Hindu with the greatest horror. At last the soul is lost in G.o.d as a drop mingles with the ocean. Individual existence and consciousness then cease. The thought is profoundly sorrowful that this is the cheerless faith of countless mult.i.tudes. No wonder, though, the great tenet of Hinduism is this--_Existence is misery._

[Sidenote: The future of the race.

The struggle between good and evil.]

So much for the future of the individual. Regarding the future of the race Hinduism speaks in equally cheerless terms. Its golden age lies in the immeasurably distant past; and the further we recede from it the deeper must we plunge into sin and wretchedness. True, ages and ages hence the "age of truth" returns, but it returns only to pa.s.s away again and torment us with the memory of lost purity and joy. The experience of the universe is thus an eternal renovation of hope and disappointment.

In the struggle between good and evil there is no final triumph for the good. We tread a fated, eternal round from which there is no escape; and alike the hero fights and the martyr dies in vain.

It is remarkable that acute intellectual men, as many of the Hindu poets were, should never have grappled with the problem of the divine government of the world.

[Sidenote: The future of the Aryan race.]

Equally notable is the unconcern of the Veda as to the welfare and the future of even the Aryan race. But how sublime is the promise given to Abraham that in him and his seed all nations of the earth should be blessed! Renan has pointed with admiration to the confidence entertained at all times by the Jew in a brilliant and happy future for mankind. The ancient Hindu cared not about the future of his neighbors, and doubtless even the expression "human race" would have been unintelligible to him.

Nor is there any pathos in the Veda. There is no deep sense of the sorrows of life. Max Muller has affixed the epithet "transcendent" to the Hindu mind. Its bent was much more toward the metaphysical, the mystical, the incomprehensible than toward the moral and the practical.

Hence endless subtleties, more meaningless and unprofitable than ever occupied the mind of Talmudist or schoolman of the Middle Ages.

[Sidenote: The words of St. Paul ill.u.s.trated by Hinduism.]

But finally, on this part of the subject, the development of Indian religion supplies a striking comment on the words of St. Paul:

"The invisible things of G.o.d are clearly seen, being understood from the things that are made. But when they knew G.o.d they glorified him not as G.o.d, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened."

[Sidenote: Moral power.]

Hinduism is deplorably deficient in power to raise and purify the human soul, from having no high example of moral excellence. Its renowned sages were noted for irritability and selfishness--great men at cursing; and the G.o.ds for the most part were worse. Need we say how gloriously rich the Gospel is in having in the character of Christ the realized ideal of every possible excellence?

[Sidenote: Ethical effect of Hinduism.

The people better than their religion.]

_Summa religionis est imitari quem colis_: "It is the sum of religion to imitate the being wors.h.i.+ped;"[33] or, as the Hindus express it: "As is the deity such is the devotee." Wors.h.i.+p the G.o.d revealed in the Bible, and you become G.o.d-like. The soul strives, with divine aid, to "purify itself even as G.o.d is pure." But apply the principle to Hinduism. Alas!

the Pantheon is almost a pandemonium. Krishna, who in these days is the chief deity to at least a hundred millions of people, does not possess one elevated attribute. If, in the circ.u.mstances, society does not become a moral pesthouse it is only because the people continue better than their religion. The human heart, though fallen, is not fiendish. It has still its purer instincts; and, when the legends about abominable G.o.ds and G.o.ddesses are falling like mildew, these are still to some extent kept alive by the sweet influences of earth and sky and by the charities of family life. When the heart of woman is about to be swept into the abyss her infant's smile restores her to her better self. Thus family life does not go to ruin; and so long as that anchor holds society will not drift on the rocks that stand so perilously near.

Still, the state of things is deplorably distressing.

[Sidenote: The doctrine of incarnation.]

The doctrine of the incarnation is of fundamental importance in Christianity. It seems almost profanation to compare it with the Hindu teaching regarding the Avataras, or descents of Vishnu. It is difficult to extract any meaning out of the three first manifestations, when the G.o.d became in succession a fish, a boar, and a tortoise. Of the great "descents" in Rama and Krishna we have already spoken. The ninth Avatara was that of Buddha, in which the deity descended for the purpose of deceiving men, making them deny the G.o.ds, and leading them to destruction. So blasphemous an idea may seem hardly possible, even for the bewildered mind of India; but this is doubtless the Brahmanical explanation of the rise and progress of Buddhism. It was fatal error, but inculcated by a divine being. Even the sickening tales of Krishna and his amours are less shocking than this. When we turn from such representations of divinity to "the Word made flesh" we seem to have escaped from the pestilential air of a charnel-house to the sweet, pure breath of heaven.

V.

HINDUISM IN CONTACT WITH CHRISTIANITY.

[Sidenote: Attempted reforms.]

We have used the word _reformer_ in this Tract. We formerly noted that, in India, there have arisen from time to time men who saw and sorrowed over the erroneous doctrines and degrading rites of the popular system.

In quite recent times they have had successors. Some account of their work may form a fitting conclusion to our discussion.

[Sidenote: Advance of Christianity in India.]

With the large influx into India of Christian ideas it was to be expected that some impression would be made on Hinduism. We do not refer to conversion--the full acceptance of the Christian faith. Christianity has advanced and is advancing in India more rapidly than is generally supposed; but far beyond the circle of those who "come out and are separate" its mighty power is telling on Hinduism. The great fundamental truths of the Gospel, when once uttered and understood, can hardly be forgotten. Disliked and denied they may be; but forgotten? No. Thus they gradually win their way, and mult.i.tudes who have no thought of becoming Christians are ready to admit that they are beautiful and true; for belief and practice are often widely separated in Hindu minds.

[Sidenote: The Brahma Samaj.]

But it was to be expected that the new ideas pouring into India--and among these we include not only distinctively Christian ideas, but Western thought generally--would manifest their presence and activity in concrete forms, in attempted reconstructions of religion. The most remarkable example of such a reconstruction is exhibited in the Brahmo Somaj (more correctly Brahma Samaj)--which may be rendered the "Church of G.o.d."

[Sidenote: Rammohun Roy.

Effect of Christianity upon him.]

It is traceable to the efforts of a truly distinguished man, Rammohun Roy. He was a person of studious habits, intelligent, acute, and deeply in earnest on the subject of religion. He studied not only Hinduism in its various forms, but Buddhism, Mohammedanism, and Christianity. He was naturally an eclectic, gathering truth from all quarters where he thought he could find it. A specially deep impression was made on his mind by Christianity; and in 1820 he published a book with the remarkable t.i.tle, _The Precepts of Jesus the Guide to Peace and Happiness_. Very frequently he gave expression to the sentiment that the teachings of Christ were the truest and deepest that he knew. Still, he did not believe in Christ's divinity.

[Sidenote: Debendernath Tagore.

Keshub Chunder Sen.

Formation of a new Samaj.]

In January, 1830, a place of wors.h.i.+p was opened by Rammohun Roy and his friends. It was intended for the wors.h.i.+p of one G.o.d, without idolatrous rites of any kind. This was undoubtedly a very important event, and great was the interest aroused in connection with it. Rammohun Roy, however, visited Britain in 1831, and died at Bristol in 1833; and the cause for which he had so earnestly labored in India languished for a time. But in the year 1841 Debendernath Tagore, a man of character and wealth, joined the Brahmo Somaj, and gave a kind of const.i.tution to it.

It was fully organized by 1844. No definite declaration, however, had been made as to the authority of the Vedas; but, after a lengthened period of inquiry and discussion, a majority of the Somaj rejected the doctrine of their infallibility by 1850. "The rock of intuition" now began to be spoken of; man's reason was his sufficient guide. Still, great respect was cherished for the ancient belief and customs of the land. But in 1858 a new champion appeared on the scene, in the well-known Keshub Chunder Sen. Ardent, impetuous, ambitions--full of ideas derived from Christian sources[34]--he could not brook the slow movements of the Somaj in the path of reform. Important changes, both religious and social, were pressed by him; and the more conservative Debendernath somewhat reluctantly consented to their introduction.

Matters were, however, brought to a crisis by the marriage of two persons of different castes in 1864. In February, 1865, the progressive party formally severed their connection with the original Somaj; and in August, 1869, they opened a new place of wors.h.i.+p of their own. Since this time the original or Adi Somaj has been little heard of, and its movement--if it has moved at all--has been retrogressive. The new Somaj--the Brahmo Somaj of India, as it called itself--under the guidance of Mr. Sen became very active. A missionary inst.i.tute was set up, and preachers were sent over a great part of India. Much was accomplished on behalf of women; and in 1872 a Marriage Act for members of the Somaj was pa.s.sed by the Indian legislature, which legalized union between people of different castes, and fixed on fourteen as the lowest age for the marriage of females. These were important reforms.

Mr. Sen's influence was naturally and necessarily great; but in opposing the venerable leader of the original Somaj he had set an example which others were quite willing to copy.

[Sidenote: Discontent growing.]

Several of his followers began to demand more radical reforms than he was willing to grant. The autocracy exercised by Mr. Sen was strongly objected to, and a const.i.tution of the Somaj was demanded. Mr. Sen openly maintained that heaven from time to time raises up men endowed with special powers, and commissioned to introduce new forms or "dispensations" of religion; and his conduct fully proved that he regarded himself as far above his followers. Complaints became louder; and although the eloquence and genius of Keshub were able to keep the rebellious elements from exploding it was evident, as early as 1873, that a crisis was approaching. This came in 1878, when Mr. Sen's daughter was married to the Maharaja of Kuch Behar. The bride was not fourteen, and the bridegroom was sixteen. Now, Mr. Sen had been earnest and successful in getting the Brahmo Marriage Act pa.s.sed, which ruled that the lowest marriageable age for a woman was fourteen, and for a man eighteen. Here was gross inconsistency. What could explain it?

"Ambition," exclaimed great numbers; "the wish to exalt himself and his daughter by alliance with a prince." But Mr. Sen declared that he had consented to the marriage in consequence of an express intimation that such was the will of heaven. Mr. Sen denied miracles, but believed in inspiration; and of his own inspiration he seems to have entertained no doubt. We thus obtain a glimpse into the peculiar working of his mind.

Every full conviction, every strong wish of his own he ascribed to divine suggestion. This put him in a position of extreme peril. It was clear that an enthusiastic, imaginative, self-reliant nature like his might thus be borne on to any extent of fanaticism.

[Sidenote: Revolt; a third Samaj.

"New Dispensation."]

A great revolt from Mr. Sen's authority now took place, and the Sadharan Samaj was organized in May, 1878. An appeal had been made to the members generally, and no fewer than twenty-one provincial Samajes, with more than four hundred members, male and female, joined the new society.

This number amounted to about two thirds of the whole body. Keshub and his friends denounced the rebels in very bitter language; and yet, in one point of view, their secession was a relief. Men of abilities equal, and education superior, to his own had hitherto acted as a drag on his movements; he was now delivered from their interference and could deal with the admiring and submissive remnant as he pleased. Ideas that had been working in his mind now attained rapid development. Within two years the flag of the "New Dispensation" was raised; and of that dispensation Mr. Sen was the undoubted head. Very daring was the language Mr. Sen used in a public lecture regarding this new creation.

He claimed equality for it with the Jewish and Christian dispensations, and for himself "singular" authority and a divine commission.

[Sidenote: Its creed.]

In the Creed of the New Dispensation the name of Christ does not occur.

The articles were as follows:

_a._ One G.o.d, one Scripture, one Church. _b._ Eternal progress of the soul. _c._ Communion of prophets and saints. _d._ Fatherhood and motherhood of G.o.d. _e._ Brotherhood of man and sisterhood of woman. _f._ Harmony of knowledge and holiness, love and work, yoga and asceticism in their highest development. _g._ Loyalty to sovereign.

[Sidenote: Omission of Christ's name.]

The omission of Christ's name is the more remarkable because Mr. Sen spoke much of him in his public lectures. He had said in May, 1879, "None but Jesus, none but Jesus, none but Jesus ever deserved this precious diadem, India; and Jesus shall have it." But he clearly indicated that the Christ he sought was an Indian Christ; one who was "a Hindu in faith," and who would help the Hindus to "realize their national idea of a yogi" (ascetic).

[Sidenote: "Motherhood of G.o.d."]

Let it be noted that, from the beginning of his career, Mr. Sen had spoken earnestly of the fatherhood of G.o.d and the brotherhood of man--though, these great conceptions are not of Hindu origin. It is difficult to see why, in later days, he insisted so much on the "motherhood of G.o.d." Perhaps it was a repet.i.tion--he probably would have called it an exaltation--of the old Hindu idea, prevalent especially among the wors.h.i.+pers of Siva, that there is a female counterpart--a Sakti--of every divinity. Or, possibly, it may have been to conciliate the wors.h.i.+pers of Durga and Kali, those great G.o.ddesses of Bengal.

[Sidenote: Public proclamation said to be from G.o.d.]

A public proclamation was soon issued, purporting to be from G.o.d himself, as India's mother. The whole thing was very startling; many, even of Keshub's friends, declared it blasphemous. Next, in the "Flag Ceremony," the flag or banner of the New Dispensation received a homage scarcely distinguishable from wors.h.i.+p. Then--as if in strict imitation of the ancient adoration of Agni, or Fire--a pile of wood was lighted, clarified b.u.t.ter poured on it, and prayers addressed to it, ending thus--"O, brilliant Fire! in thee we behold our resplendent Lord." This was, at least, symbolism run wild; and every one, except those who were prepared to follow their leader to all lengths, saw that in a land like India, wedded to idolatry, it was fearfully perilous.

[Sidenote: "Apostolic Durbar."]

In March, 1881, Mr. Sen and his friends introduced celebrations which, to Christian minds, seemed a distressing caricature of the Christian sacraments. Other inst.i.tutions followed; an Apostolic Durbar (Court of Apostles), for instance, was established. There was no end to Mr. Sen's inventiveness.

In a public lecture delivered in January, 1883, on "Asia's message to Europe," he elaborately expounded the idea that all the great religions are of Asiatic origin, and that all of them are true, and that the one thing required to const.i.tute the faith of the future--the religion of humanity--is the blending of all these varied Oriental systems into one.