India's Problem, Krishna or Christ

In Short

This work functions as an extensive survey of India’s social, political, and religious environment in the early 1900s. It explores the complexities of the caste system, the status of women, and the specific challenges faced by Christian missionaries in a historically traditionalist society. By detailing the organization of mission work—from medical aid and education to literary efforts—the book provides a window into the colonial-era perspective on religious conversion and social reform, ultimately advocating for a synthesis of Western Christian values within the Indian context.

The Story

The narrative begins with a panoramic view of India’s physical, economic, and social terrain. The author establishes that the country is not a monolith but a vast mosaic of disparate peoples, languages, and belief systems. Through his analysis, he frames India as a land in transition, where the influence of British rule, the growth of the press, and the adoption of Western municipal governance have created a new, though conflicted, political consciousness. He is particularly concerned with how these administrative changes sit alongside ancient traditions, noting that the introduction of rights and the franchise has been met with both enthusiasm and resistance, especially regarding the role of women in public life.

The heart of the book lies in a rigorous comparative theology. The author examines various faiths, including Islam and Buddhism, but focuses primarily on the friction between Hinduism and Christianity. He dissects the doctrine of Karma, the nature of the soul, and the concept of incarnation, arguing that these Hindu frameworks often lead to a fatalistic worldview that stifles individual progress. He contrasts this with the Christian emphasis on personal agency and moral responsibility, suggesting that the latter offers a more viable path for the country’s modernization and spiritual elevation.

As the argument progresses, the focus shifts to the practical execution of mission work. The author details the history of Protestant efforts, from the early pioneers in the 18th century to the more robust, institutionalized missions of his own day. He argues that early mistakes—such as the tolerance of caste and the refusal to engage with the vernacular—have been replaced by more sophisticated methods. Education, in particular, is presented as a "leavening power" that inoculates the youth with Christian sentiment, gradually eroding the foundations of traditional Hindu social structures.

The final chapters address the specific challenges and successes of this movement. The author highlights the plight and potential of Indian women, suggesting that the transformation of the family unit through the education of women is the "chief glory" of missionary work. He acknowledges that the road ahead is fraught with difficulties, including rising nationalism and the jealousy of local government boards that monitor school curricula. However, he remains optimistic, concluding that the persistent influence of Christian brotherhood and charity will eventually overcome the inertia of the past. The work ends with a vision of a "Jubilee" era, where a modernized, converted India emerges from its "shadowy days" to occupy a respected place on the global stage, its social barriers dissolved by the principles of the Christian faith.

How It Unfolds

The cultural topography The opening chapters establish the physical and social realities of India, emphasizing the rigid influence of the caste system and the nascent political changes brought by British administration. The author maps out the diverse religious landscape, acknowledging the presence of Judaism, Islam, and Sikhism, before settling into his primary study of Hinduism.

The theological divide The middle section constructs a stark contrast between Hindu and Christian ideologies, specifically addressing concepts of sin, atonement, and the ultimate goals of human life. The author argues that Hindu fatalism acts as a barrier to character development, whereas Christian principles offer a liberating alternative.

The evolution of missions The text traces the history of Protestant missionary activity, highlighting the transition from early, isolated efforts to a highly organized, institutional structure. This beat explores the shift toward using education, medical aid, and vernacular literature as primary tools for long-term influence.

The role of the individual The latter chapters shift focus to the human agents involved: the missionary, who must cultivate virtues like patience and humility to avoid the "sin of masterfulness," and the indigenous converts. The author highlights the rise of the Christian community, particularly the emergence of influential, educated women, as proof of the movement's enduring impact.

Problems of the future The closing chapters confront the friction between mission institutions and local nationalist sentiments. The author addresses the potential for government interference in religious instruction, ultimately betting on the long-term, quiet influence of Christian values to prevail over political resistance.

The People

The book is populated by historical figures and social archetypes rather than fictional characters. The Missionary is central, portrayed as a figure who must struggle against his own pride and Western impatience to become an effective, empathetic guide. He is a person of deep conviction who must constantly pray to avoid "despising the people" he serves. The Hindu is depicted as a person caught in the web of Karma and caste, often intelligent and loyal to his traditions, yet rendered passive by a fatalistic worldview. The Indian Christian represents the future; specifically, figures like the educated Indian Christian woman are highlighted as the "hope of the country." These women, often overcoming immense societal constraints, demonstrate the power of education to foster independence. Finally, the native gentlemen on District Boards represent the new, emerging nationalist force—men who are influenced by Western education but remain deeply suspicious of the "Christian propaganda" inherent in missionary schools.

In Its Own Voice

“The confinement of fetters is the same whether the chain is of gold or of iron.”

This observation appears in the author’s critique of the doctrine of desire and action, comparing religious constraints to physical bondage.

“It is bad for the Christian’s peace of mind / To hustle the Aryan brown.”

The author quotes this verse from Rudyard Kipling to caution missionaries against the dangers of Western impatience in an Eastern context.

“Woman will do more for the progress and development of the country than the sterner sex, as she has hitherto done more than he to conserve and dignify the past.”

This quote summarizes the author’s belief in the critical role of women in the shifting social fabric of India.

What It's Really About

At its core, the book is a study of cultural conflict and the mechanics of social change. The author is concerned with the question of whether a society built upon ancient, cyclical, and fatalistic traditions can be successfully reshaped by the linear, progress-oriented values of Western Christianity. The text grapples with the tension between "religious neutrality" in government and the missionary desire to influence the intellectual landscape of a nation. It is an argument for the supremacy of a Christian-based individualism, suggesting that the internal transformation of the individual—especially the woman—is the only mechanism capable of dismantling the "tyranny" of the caste system and ushering in a modern, equitable society.

Why Read It Today

Readers interested in the history of global missions, the evolution of colonial-era sociology, or the 19th-century dialogue between East and West will find this book a valuable primary source. It offers a transparent look at the mindset of a Western missionary at the height of the British Raj, including the period-typical biases that accompany such a perspective. The writing is precise and warm, though the reader should be prepared for the author's confident, sometimes rigid, assessment of Hindu philosophy and social structures.

The book is rewarding for those who want to understand the origins of institutional education and medical programs in South India, as the author provides granular detail on how these systems were established. While it is a long, dense work, it reads with the urgency of a man documenting a great historical shift. You will encounter the genuine intellectual frictions of the era—the clash between nationalism and religious influence, and the struggle to communicate faith across vast cultural divides. It is a vital, if challenging, document for understanding how the West attempted to project its own values into the heart of the Indian experience, and it remains a testament to the complex, often contentious, history of that encounter.